First, like Jesus, Isaac was miraculously born. (Gen. 11:30). For ninety years, Sarah was barren. It wasn’t until the Lord visited her in her old age that she miraculously conceived a child. Similarly, the Greater Isaac was miraculously born, but his birth was better. To fulfill the Scriptures, he was born of a virgin to become God with us. (Is. 7:14). Unlike the first Isaac, he was not born of Adam by ordinary generation, and he did not inherit Adam’s sin from the broken covenant of works. Instead, he was conceived by the power of the Holy Spirit, which meant that He partook of flesh and blood, yet without sin. (Heb. 2:14; 4:15). Jesus’ miraculous birth is better, because unlike the rest of the human race, he was not brought forth in iniquity. (Ps. 51:5).

Secondly, observe the names given to Isaac in this chapter, which point us to Jesus. Three times in this chapter, Isaac is called an only son—and this should catch our attention, especially since Abraham had a son named Ishmael. Functionally speaking, Isaac was Abraham’s only son because Hagar and Ishmael were cast out by him. (Gen. 21:10; 14). Functionally speaking, Isaac was Abraham’s only son born to his wife. But this language of an only Son is intended to point us forward to a greater only Son… Do you know anyone else in the Bible called an Only Son? What does John 3:16 say? God so loved the world that he gave his only begotten Son. The first Isaac was an only son in a functional sense, but the second Isaac is God’s only Son, naturally, in God, by eternal generation, and in the fullness of time, He became man to save sinners.

Furthermore, Isaac is described in verse 2 as a beloved son. In the Septuagint, this phrase is nearly identical to a phrase that Jesus uses to describe himself in a New Testament parable (τὸν υἱόν σ/μου τὸν ἀγαπητόν, Gen. 22:2 LXX, Lk 20:13). So, there is more than just theological similarities that link these sons. There are also grammatical connections, which help us to view them together. Jesus is the greater sacrificial son, the greater only Son, and the Greater Son beloved by His Father.

Consider thirdly that Isaac and Christ both underwent similar activities.

Consider lastly and perhaps most importantly, how Christ’s resurrection is typified through Isaac in this chapter. Something important happens on the third day in this story. In verse 4, we read that Abraham lifted up his eyes and saw the place from afar on the third day. Why is this detail important? The author of Hebrews helps us to understand that when God commanded Abraham to sacrifice his son, it was as if Isaac had already died in the mind of Abraham. Hebrews 11:19 says that Abraham considered that God was able even to raise him from the dead. In the mind of Abraham, Isaac was already a dead man when God commanded his death.

But what happened on the third day? The author of Hebrews tells us that figuratively speaking—or typologically (NASB)—Abraham received his son back. (Heb. 11:19). Isaac was figuratively accounted as dead by his father. And Isaac was figuratively received back from the dead on the third day.

And this, of course, points us to the resurrection of a greater Son, who truly rose from the dead on the third day! The Apostle Paul told the Corinthians, “For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures.” (1 Cor. 15:3-4). Paul says Jesus’ third-day resurrection was in accordance with the Scriptures. The third-day return of Isaac was a type of Christ’s third-day resurrection. And Christ’s resurrection is so much better.

The first Isaac was only resurrected in a figurative sense. The Greater Isaac literally arose from the dead on the third day, which displayed to all men that the Father had accepted His atoning sacrifice. Salvation cannot be found in the first Isaac, but there is salvation in the one Isaac is pointing us to. Through Jesus’ death and resurrection, all who believe in Him have the forgiveness of sins and everlasting life.

II. See Christ typified through the ram caught in the thicket.

Through this animal, we see a type of both atonement and substitution. Consider, firstly, atonement. This ram in the thicket was offered up as a pleasing aroma to the Lord. (Lev. 1:4;9). But it must have been pointing to something greater than itself because the author of Hebrews tells us that it is impossible for the blood of bulls and goats to take away sins. (Heb. 10:4). All the animal sacrifices of the Old Testament were just a shadow of the good things to come. (Heb. 10:1). Indeed, the fact that animals had to be offered up continually shows that they could never purify our consciences. (Heb. 9:13). But when Christ arrived, he came to offer himself up once for all. And by that single offering of Himself, he has perfected those who are being sanctified. (Heb. 10:14). Christ’s death is far better than the death of animals, because it actually takes away sin.

But consider secondly, substitution. When Abraham took the ram caught in the thicket and placed it on the altar, we read that it was offered up instead of Isaac. And this points us forward to a better substitute, who would be offered up in the place of sinners who trust Him. The ram caught in the thicket rescued one person from death. The lamb of God takes away—not just the sins of one person—but the sins of the world. (John 1:29).

And this is good news, because we all deserve death for our sins. We all should have been the ones led to the slaughter. But Christ was offered up in our place, instead of us, on behalf of us, when we trust in Him for our salvation. As our substitute, He takes the wrath, the punishment, and the death that we deserve upon Himself. He sheds his blood for us. And through his payment for us in our place, we walk away, alive, free, pardoned, justified, and forgiven. This is the gospel! Believe this good news today, and you will be saved!

III. See Christ predicted as the offspring of Abraham who blesses the nations.

After Abraham was prevented from offering up his only son, he had confirmed to him the promise that through his offspring, all the nations of the earth would be blessed. (Gen. 22:17). The Holy Spirit, speaking to us in Galatians, tells us that the singular seed who fulfills this promise is Christ. (Gal. 3:16)

The Abrahamic Covenant provided literal descendants who inhabited Canaan land and formed the nation of Israel. But it wasn’t through these Israelites that all the nations of the earth were blessed. The Israelites repeatedly failed to be a light to the nations, and they often copied the sins of the nations around them.

But the Abrahamic covenant provided the singular offspring of Abraham, who would come to inaugurate the Covenant of Grace. And through this offspring, who mediates a New and Better Covenant, both Jews and Gentiles become Abraham’s spiritual offspring by faith.

The Holy Spirit tells us this as well in Galatians 3. Paul says: If you are Christ’s, then you are Abraham’s offspring, heirs according to promise. (Gal. 3:29). Indeed, it is those of faith who are the sons of Abraham. (Gal. 3:7). Tracing your ethnicity back to Abraham does not matter for salvation. It is only through faith in the singular promised offspring, Jesus the Messiah, that people from every tongue, tribe, and nation receive spiritual blessedness. (Rev. 7:9). Christ alone is the saving light to the nations.

IV. See Christ portrayed as the Angel of the Lord.

In verse 1, we read that God called out to Abraham. But then, in verses 15 and 17, we are introduced to another participant in this story, namely, the Angel of the Lord or the Messenger of Yahweh.

This Angel of the Lord should be viewed as a distinct person from another person called the LORD, because elsewhere in Scripture, He speaks to the LORD and is sent by the LORD to accomplish divine tasks. (Zech. 1:12; Exod. 23:20; Judg. 2:1-2).

But although he should be personally distinguished from the Lord, He should also be viewed as God, because He does the same things as God. He forgives sin. (Zech. 3:4). He receives worship. (Genesis 22:9-18; Judges 13:15-20). And in verse 16 of our chapter, we are told that He swears by Himself. (Gen. 22:15-16). The author of Hebrews tells us that only the unchanging God can swear by Himself because only the unchanging God has no one greater to swear by. (Heb. 6:13-18).

So, it is right to view this Angel of the Lord, who is personally distinguished from the LORD, as a divine person. In other words, this Angel of the LORD is the pre-incarnate, eternal Son of God, who deserves to be worshipped with the Father. He is God’s uncreated messenger, equal with Him in power and glory.

Summary

Using all of Scripture to interpret Genesis 22, we have seen that Christ is the Greater Isaac, the better substitutionary sacrifice, the offspring of Abraham, and the Angel of the Lord.