Models for Biblical Preaching

Expository Sermons from the Old Testament

Robinson, Haddon W., Batten, Patricia, Haddon W. Robinson, Patricia Batten

• Publisher: Baker Academic
• Year: 2014
• Print ISBN: 9780801049378
• eBook ISBN: 9781441245694
• Topic: Theology & Religion
• Subtopic: Christian Ministry

This companion volume to the bestselling Biblical Preaching provides models of biblical preaching from Old Testament texts. This allows students of preaching to see the theory of Robinson's classic work fleshed out in actual sermons from exemplary preachers. Following each sermon, Robinson offers a brief commentary and interviews the preacher, providing students with practical insight into ministry life and sermon preparation.

1
Climbing Test Mountain

Genesis 22:1–19

BRYAN WILKERSON

Bryan Wilkerson is senior pastor of Grace Chapel in Lexington, Massachusetts. He is the author of Living God’s Story and a frequent contributor to Preaching Today and Leadership Journal.

So far on this journey we’ve gone canoeing and caving. We’ve taken a road trip and walked in the woods. How about we finish with some mountain climbing? If you’re a traveler, mountains represent the ultimate challenge. They are a true test of courage, skill, stamina, and commitment.

Think about how many important things happen on the tops of mountains in the Bible. Noah’s ark comes to rest on top of Mount Ararat. Moses receives the Ten Commandments on Mount Sinai. Elijah defeats the prophets of Baal on Mount Carmel. The temple is built on Mount Zion. Jesus preached his most famous sermon on a mountainside, was crucified on a hill called Calvary, and ascended into heaven from the Mount of Olives.

So we shouldn’t be surprised that Abraham’s journey eventually leads to a mountain, and that climbing that mountain becomes the ultimate test of his faith. This morning we’re going to conclude our series with one of the most compelling and disturbing stories in all of the Bible. The message is titled “Climbing Test Mountain” and our text is Genesis 22.

Some time later God tested Abraham. He said to him, “Abraham!”

“Here I am,” he replied.

Then God said, “Take your son, your only son, whom you love—Isaac—and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you.”

Early the next morning, Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut enough wood for the burnt offering, he set out for the place God had told him about. On the third day Abraham looked up and saw the place in the distance. He said to his servants, “Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you.”

Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, Isaac spoke up and said to his father Abraham, “Father?”

“Yes, my son,” Abraham replied.

“The fire and wood are here,” Isaac said, “but where is the lamb for the burnt offering?”

Abraham answered, “God himself will provide the lamb for the burnt offering, my son.” And the two of them went on together.

When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son. But the angel of the LORD called to him from heaven, “Abraham! Abraham!”

“Here I am,” he replied.

“Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.”

Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. So Abraham called that place The LORD Will Provide. And to this day it is said, “On the mountain of the LORD it will be provided.”

The angel of the LORD called to Abraham from heaven a second time and said, “I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring all nations on earth will be blessed, because you have obeyed me.”

Then Abraham returned to his servants, and they set off together for Beersheba. (Gen. 22:1–19)

On a November evening in 1965, thirty-one-year-old Norman Morrison positioned himself on a wall outside the Pentagon in Washington, DC. Without saying a word, he doused himself with kerosene, struck a match, and set himself ablaze. The flames shot twelve feet into the air, forming a fiery envelope around his body. Witnesses said the sound of it was like the whoosh of a small rocket fire. What made it all the more horrifying and incomprehensible was the fact that Morrison held in his arms his own baby daughter, Emily, just shy of a year old. Employees rushed out of the building and commuters jumped from their cars shouting, “Throw her down!” and “Drop the baby!” as the flames intensified.

Norman Morrison was a Quaker and a pacifist. For years he had been troubled by the war in Vietnam. More than once he’d run his hands through his hair, asking his wife, “What will it take to stop it all?” That morning Morrison read a magazine report about a Vietnamese village that had been destroyed by American bombs. The images of women and children scorched by napalm were too much for him. He borrowed a friend’s old Cadillac, put Emily in the car seat and a gallon jug of kerosene in the trunk, and made the drive from Baltimore to Washington. On the way he stopped to mail a letter to his wife, which read,

Dear Anne,

This morning, without warning, I was shown clearly what I must do. Know that I love thee, but must act for the children of the village.

Then he added, “And like Abraham, I dare not go without Emily.”

“Drop the baby,” they cried. “Throw her down!” And at the last critical moment, he did. In his final act, the father reached out from the flames and set his daughter aside, out of harm’s way. Morrison died, and that night the police placed Emily in the arms of her mother. She was unharmed and unsinged, with the aroma of kerosene still upon her.

“And like Abraham, I dare not go without Emily.” I share that unsettling story because it brings to our contemporary setting all the troubling questions and emotions raised by this ancient text.

Would God really ask someone to sacrifice his own child? How could a loving parent consider such an action and come so close to doing it? Should we admire such devotion or be appalled by it?

What happened on Mount Moriah is arguably the most significant religious event in human history, apart from the life and death of Christ. Judaism, Islam, and Christianity all look to Abraham’s near-sacrifice of his son as the supreme expression of devotion to God. And as the final act of Norman Morrison illustrates, the story continues to capture the imaginations of people—sometimes inspiring them to heroic or horrific acts, sometimes causing them to turn away from a God they cannot comprehend.

What are we to make of this story? What lessons does it hold for ordinary people like you and me who are making the journey of faith? Let’s first experience the story as Abraham might have and then see what we can learn from it.

The Story

“Some time later,” the story begins, “God tested Abraham.” A better translation might be “After these things.” After what things? After all that’s happened to Abraham over the past twenty-five years.

After answering the call of God to a life of blessing by leaving his home in Ur and traveling hundreds of miles with his family to the land of Canaan, where he built an altar to the God who called him.

After wandering down to Egypt and taking matters into his own hands, then finding his way back to the path again.

After finding himself in a dark place where he doubted the goodness and power of God, but emerging from that darkness closer to God and stronger in his faith.

After coming to a fork in the road, where he chose to walk the less-traveled road of faith and obedience, trusting God to provide him with a son even in his old age.

After developing a relationship with God so intimate and personal that God actually visited Abraham at his tent one evening for dinner and discussed the fate of Sodom.

After finally receiving in his old age the son he’d been waiting for, Isaac, whose name means laughter.

It’s been a long and winding road marked by success and failure, gains and losses. But now, at last, their future was secure, the blessing was in hand. Abraham and Sarah enjoy years of peace as they watch Isaac grow up, and they begin to enjoy the reward of trusting God.

After all that, the text says, Abraham hears that voice again. He probably hasn’t heard it in a while, but it is unmistakable. “Abraham,” God says. “Here I am,” he answers, the response of a servant.

And then the voice asks him to do the unthinkable. “Take your son, your only son, Isaac, whom you love, and sacrifice him as a burnt offering on Mount Moriah.” Now, it helps to understand that child sacrifice was common practice among the pagan peoples of Canaan. According to the fertility cults, the way to guarantee continued fruitfulness of land and livestock was for a woman to offer her firstborn as a sacrifice to the deities. It was an expression of gratitude and devotion to the gods. Remember, too, that God had not yet given the law that would forbid child sacrifice. Culturally and theologically, it would not have sounded quite as abhorrent and incongruous to Abraham as it does to us.

But on a personal level, the command to sacrifice his son was every bit as difficult for Abraham as it would be for any father. Not only did he love Isaac, as any father would, Isaac was the child of promise. Abraham had waited a lifetime for him. Isaac was the embodiment of everything Abraham had lived for, everything he believed about God. All his dreams for the future and the fulfillment of God’s promises rested on that boy.

God knew what he was asking of Abraham. You can almost hear the sympathy in God’s words, “Take your son, your only son, whom you love, and sacrifice him as a burnt offering.” A burnt offering was an expression of total surrender to God. The worshiper was to take something of value—an animal or some fruit of the field—and place it on an altar where it would be totally consumed by fire, offered up entirely to God, nothing held back.

That’s what God was asking Abraham to do with his greatest treasure—his only son, the child of promise.

In earlier days, Abraham would have balked at such a command, wouldn’t he, based on what we’ve learned about him? Maybe he’d come up with another scheme or try to negotiate a different deal. Wouldn’t he at least have procrastinated a bit? “God didn’t say when I have to do this. Someday I will.”

But Abraham is not the same man he was when he started out on this journey. He’s grown in his faith and in relationship with God. And so early the next morning he sets out to obey the command he has been given. Notice that Abraham performed the chores himself—saddling the donkey, cutting the wood—even though he had servants. I wonder if this was his way of processing what was happening to him, of working through his grief the same way a family will preoccupy itself with hospital arrangements and medical talk when a loved one is sick.

And so they set out on their journey. The Scripture is remarkably intimate in its description of this trip. “And the two of them went on together,” it says. It reminds me of a trip my father and I took when he drove me a thousand miles across the country for my freshman year at college. I was the oldest child and the first one to go away. I can recall almost every detail of that trip—the places we stopped to eat, the fleabag hotel in Toledo. As I remember, we didn’t talk very much on that trip; mostly we looked out the window. But I don’t think I’ve ever felt closer to my father than on that trip. I remember sitting in the empty dorm room after we arrived, each of us looking the other way to hide the tears that kept coming to our eyes. We both understood that something significant was happening, but we couldn’t quite describe it and we certainly couldn’t talk about it.

And so it must have been for Abraham and Isaac as they traveled toward the mountain of sacrifice. Not much talking but intimacy beyond words. I wonder how many times Abraham must have looked away, blinking back the tears. And Isaac was no child anymore. He certainly sensed that something significant was happening, but he didn’t dare ask.

On the third day they arrived at the mountain. Abraham strapped the wood on Isaac’s back and carried in his own hands the torch and the knife. “Stay here,” he instructed the servants. “The boy and I will go over there and worship, and then come back to you.” Did he really believe that—that both of them would return—or was he covering up, the way a soldier tells his dying comrade that he’s gonna be okay?

Finally, prompted by curiosity or dread, Isaac speaks up, “Father?”

“Yes, my son.” (Can you hear the tenderness?)

“Father, the wood and the fire are here, but where is the lamb for the burnt offering?” And in Abraham’s answer we begin to understand what’s going on in his heart.

“God himself will provide the lamb for the offering, my son.” The expression translated “God will provide” literally reads, “God will see to it.” After all that Abraham has been through on this journey—after working things over in his mind for these three days—Abraham has come to the place where he believes that God will come through. Somehow, some way, God will see to it that Abraham and his son will walk back down that mountain together. Perhaps God will change his mind at the last minute. But if not, even if Abraham has to go through with it and sacrifice his son, he is convinced that God can raise his son back to life again.

The New Testament helps us here. The book of Hebrews tells us that “by faith Abraham, when God tested him, offered Isaac as a sacrifice. . . . Abraham reasoned that God could even raise the dead” (11:17–19). He reasoned. He reckoned. It’s actually an accounting term meaning “to calculate.” Based on all that he’d been through, Abraham had come to a place where he was willing to trust God with his greatest treasure—his only son.

When they reached the top of the mountain, Abraham himself built the altar, arranged the wood, and bound his son, laying him upon the altar. Isaac is at least twelve years old, probably older. He understands what’s happening yet apparently offers no resistance. Then Abraham takes out a knife to slay his son.

What a moment that must have been. Isaac lying on the wood, looking up at his father. Abraham hesitating, looking up to heaven, as if to give God one last chance to deliver him and his son from this moment. God is testing Abraham. And Abraham, in a sense, is testing God.

And then, at the last moment, with the knife raised, that voice comes once again: “Abraham, Abraham.”

How quickly do you think Abraham answered? “Here I am, Lord.” A commentator points out th...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• A Word to the Reader
• 1. Climbing Test Mountain
• 2. How to Say God’s Name
• 3. The Story of the Left-Handed Assassin and the Obese King
• 4. The Story of the Worship Leader Who Lost His Song
• 5. Sounds That Make a Noise
• 6. Ego Adjustment
• 7. Overhearing a Counseling Session
• 8. Training the Mouth of a Preacher’s Kid
• 9. The Insanity of Stewardship
• 10. Jonah’s Shady Outlook from His Sunny Lookout
• 11. Can God Be Both Just and Loving?
• Back Cover