Voddie Baucham - Abraham, Isaac & The Atonement

Episode Transcript

Speaker 1 (00:03):
Gracious God, our fatherly thank you and praise you for
your goodness and your mercy and your kindness. Thank you
for the privilege of gathering together again to worship you,
gathering in the presence of your people, to offer our

(00:28):
praise to you for who you are and for what
you've done. Grant by your grace the worship that we
offer would be acceptable, for we know that this is
only possible if we offer it the power of your

(00:49):
Spirit and the name of your Son. And so we
do offer all that we are that we have to you,
the Triune God. We offer it the name of the Father,
the Son, and of the Holy Spirit. As we continue

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our series today, our series of One Big Story, we
continue to look at those major stories throughout the Biblical
narrative and how they connect to the one overarching story
of redemption. Today, we find ourselves in Genesis twenty two.

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In Genesis twenty two, we find one of the most
familiar passages in the entire Bible, and as it relates
to connecting to the overall picture of redemptive history, this
passage is one of the easiest to connect to redemptive history,
but it's one of the most difficult to understand in

(02:03):
its context. So our tendency is to run almost immediately
to the bigger picture of redemptive history. But I don't
want us to pause and try to comprehend this passage.
And one of the things that is missing when we
try to comprehend this passage is a proper understanding of

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biblical worship. We don't understand what worship is about. If
I was to ask you the question why did you
come here today, that would be a variety of different answers.
You came here today because it's what you're used to doing.
You came here today because it's what you're supposed to do.

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You came here today because you had some need that
you wanted mad. Oftentimes, if we listen to those voices
out there, they would tell us that we came here
today because we need His presence and His power. We

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listen to those voices, that's what our worship would sound like.
You know, all of our songs would in one way
or another talk about how desperate we are and how
much we need a presence and how much we need
is power. And I mean that would be our whole time,
just begging the Lord for his presence and his power,
because that's why we're here, as though somehow there is

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this supernatural transference that we need from the Lord so
that we can re energize ourselves and top up, if
you will, on our spiritual power before we go back
out into the world to be the head. And not
to tell you've heard it right, but there's something missing.

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There's something missing, and it's surprising what that something is.
I'm gonna make a statement that might make you a
little uncomfortable at first, but that's okay because I'm gonna
show you how this statement is consistent with what we

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find in scripture. The statement is this that the center
of worship is not presence or power or even praise,
but the center of worship is actually sacrifice. Let me

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say that again, the center of worship is actually sacrifice.
And if we don't comprehend this, then we won't comprehend
what's happening in Genesis twenty two. Now, the center of
most of the world's worship has always been understood to

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be sacrificed. If you look at the religions of the world,
one of the things that most of the religions of
the world have in common is the practice of sacrifice.
If you look at Buddhism and Hinduism, Judaism, you look
at all these religions of the world, you look at

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tribal religions around the world, and one of the things
that they all have in common is some form of sacrifice.
The reason that this is true is because men have
a knowledge that is in them from God, and it
is a knowledge of their guilt. We know that we

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are guilty. Ironically, I would argue, we know that we're
supposed to die. But these sacrifices are offered up before
God as substitutes, if you will, for us, And the
level of our sincerity is often determined by what it

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is that we bring as a sacrifice. Either we bring
some animal that is worth a great deal of money,
or we bring hundreds or thousands of them to offer
as sacrifices. But this is not a new thing. It's
not a unique thing. People all over the world have

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always understood this. This sacrifice has often taken various forms.
The sacrifices are sometimes symbolic substances, a grain offering, a
flower offering. We read about these even in the Old Testament, right.

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Sometimes they're even more symbolic than that. We read about
the sacrifice of praise the sacrifice of thanksgiving in Psalm fifteen,
verse fourteen. There's even a popular song. You know, we
bring the sacrifice of praise into the House of the Lord,
and we offer unto you the sacrifices of thanksgiving, right,

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the sacrifice of praise, the sacrifice of thanksgiving. Again, when
we hear this initially at the center of our worship
is sacrifice, we are no, No, it can't be. It
must be gratitude, gratitude for what. Don't answer that. Yet,
it must be praise, it must be presents it, it
must be some other thing. Sometimes there was the sacrifice

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of symbolic animals. We know that Israel's sacrifice and the
Tabernacle and later in the Temple was given in painstaking
detail as to what animals were acceptable, what animals were not,
how they were to be sacrificed. Israel's temple listened to this.

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Second Chronicles, chapter seven and verse twelve. Now Solomon has
finished building the temple, and the Lord visits him and
basically says he accepts this temple, but listen to what
he says. Then the Lord appeared to Solomon in the
night and said to him, I have heard your prayer

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and have chosen this place for myself as a house
of sacrifice. Israel's temple was a house of sacrifice. This

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is what happened in the temple, over and over and
over again, all day every day. As God's people were
reminded of the weightiness of their sin, and as they
were reminded of the holiness of God, and as they
were reminded that there was a debt to be paid,

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that sinners owed something to God, and this was significant.
The smell of blood and burnt flesh rose up from
the temple day in and day out. God's people were
constantly reminded of how costly sin is, and they were

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constantly reminded that it was never gone away. That's what
the author of Hebrews says in chapter ten, is it not?
Those sacrifices could not do away with sin. That's why
they had to be we offered continually. It wasn't until
later that a once for all sacrifice would be made again.

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We'll get to that. We can't understand this unless we
understand man's guilt and its significance. But even this only
goes so far. You and I, most of us have
probably never seen the sacrifice of an animal, so it's

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not something that we would be very comfortable with if
we were to see it. And yet here were people
who saw it all the time. But they saw something
else as well. They saw human sacrifice. It wasn't ordinary,

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it wasn't an everyday occurrence, but it was a reality.
Listen to this from one commentator speaking about this passage.
In the ancient Near East, the god that provides fertility
l is also entitled to demand a portion of what
has been produced. This is expected in the sacrifice of animals,

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brain and children. Just think about that for a moment.
Texts from Phoenician and Punic colonies like Carthage in North
Africa describe the ritual of child sacrifice as a means
of ensuring continued fertility. The Biblical profits and the Laws

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and Deuteronomy and Leviticus expressly forbid this practice, but that
also implies that it continued to occur. In fact, the
story of Abraham's sacrifice of Isaac suggests that Abraham was
familiar with human sacrifice and was not surprised by Yahweh's demand.

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Was it extraordinary, Yes, it was extraordinary, but obviously not
out of the question, because this was something that was
required by many of the gods with whom Abraham would
have been familiar. This was a problem in Israel, as

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elder both reminded us this morning. Even in our reading
on last week, we read about one of his reels
leaders sacrificing his son. This is why we find, for example,
in Leviticus eighteen twenty one and twenty verse two, you
shall not give any of your children to offer them

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to Mullick, and so profane the name of your God.
I am the Lord. Say to the people of Israel,
anyone of the people of Israel, or of the strangers
whose sojourn in Israel, who gives any of his children
to Mullik shall shall surely be put to death. The
people of the land shall stone him with stones. So

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offering one's child to Mulak, and Mullik was the god
to whom most often these children were offered, was a
capital offense. It was an offense punishable by death. This

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was not something that God expected or accepted from his people. Well,
then that leads to a question, does it not. The
question is why would he ask this of Abraham. We'll
get there, but for now, suffice to say, the law
to Abraham, it was given to Moses. Abraham doesn't have Deuteronomy,

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Abraham doesn't have Leviticus. Abraham doesn't know that this is
something that is file and unacceptable to Yahweh. It's going
to figure that out. Modern man is scandalized by the
idea of blood sacrifice. Modern man can't even take himself there.

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Modern man can't wrap his head around it. This is why,
in fact, former head of the Church of England, the
Archbishop of Canterbury, once said that the idea of penal
substitutionary atonement. By the way, this is the idea that
Christ died for sin, once for all, the just, for

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the unjust, in order that he might bring us back
to God. He says that it is no more than
cosmic child. Apar highly offended by the idea of sacrifice.
And so what do we do. We remake worship into

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something that does not acknowledge or does not require a
sacrifice from us, nor does it acknowledge sacrifice from God.
We remake worship as something that is just purely experiential.
Coming here has nothing to do with sacrifice. It has
everything to do with us being connected to some power

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so that we can then go out into the world
and use that power to manipulate the world and get
what we want in the world. This is the way
we've remade worship. But at its center and its core,
is sacrifice. And I'm not talking about the sacrifice of
your time to be, I'm not talking about the sacrifice

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of a few quatcha in the basket. Talking about sacrifice
in the truest sense of the word. And it is
only in this context that we can understand what happens
with Abraham. So now let's look at the text. We
won't necessarily be looking at it in order not only

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the sacrifice the center of most of the world's worship,
sacrifice was also the center of Abraham's worship. This was
a routine trip. And this is one of the things
that's amazing and quite obvious when you read the passage
here in Genesis chapter twenty two. As we'd say back
in Texas, this wasn't his first rodeo, right, he had

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done this before. Look with me, beginning verse six, and
Abraham took the wood of the burnt offering and laid
it on Isaac, his son, And he took his hand
in his hand the fire and the knife. So they
went both of them together, and Isaac said to his father, Abraham,
my father, and he said, here I am my son.

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He said, behold the fire and the wood. But where
is the lamb for a burnt offering. Abraham said, God
will provide for himself the lamb for a burn offering,
my son. So they went both of them together. Notice
what Isaac didn't say. Isaac didn't say, what is all this.

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Isaac says, we've done this before. I know what that is.
I know what that is, I know what that is.
But something's missing. In fact, there's a very important piece
that's missing. So sacrifice was central to Abraham's worship, and
it was central to the worship of his son, Isaac,

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who had been taught under the tutelage of his father.
This was not something new, the idea that they would
go to Mount Mariah and that they would offer sacrifice
to the Lord. So not only for most of the
world to sacrifice the center of worship, but for Abraham
it was the center of worship. For Israel, it was

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the center of worship. In fact, I just looked at
it again. You know, in Exodus, no less than a
dozen times. Moses says, not just let my people go,
and not just let us go so that we can worship.

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But he says no less than a dozen times, let
us go so that we can sacrifice, because he could
not comprehend worship apart from sacrifice. Nor would Abraham have
been able to contemplate worship apart from sacrifice. Nor would

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David or Solomon or any of the people in the
Old Testament have been able to contemplate worship apart from sacrifice.
It was an unthinkable thing. They were linked inexorably, and
you could not have one without the other. Worship requires sacrifice.

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So Isaac asks his father where is the sacrifice? Because
it would not have been enough to just go to
the top of the mountain and light a fire. Amen.
And there are people who do that. I don't think

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they are here, but you know, in the West we
have these people called wickens. Other people call themselves pagans
and druids, and they'll do that, right, just go light
a big fire, take off all their clothes and run
around the big fire. Okay, that wouldn't have been acceptable.

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It's not acceptable now. It wouldn't have been acceptable then.
So Isaac understood that something was missing. You cannot have
worship without sacrifice. The second thing I want you to
see is this that Abraham will be God without question,
without question. It is important. Abraham had plenty of flaws,

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but there is a reason that he is referred to
as the Father of the faithful, and this is because
when it came down to it, when Yahweh said go,
Abraham went amen. And here's another example. We have verses
one and two. And this is ironic because we're so

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scandalized by the idea of human sacrifice that we think
that even this obedience somehow has to be sinful. But
remember this is something that Abraham has seen, and Yahweh
has not told him that it's unacceptable. Other gods expect

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this verse one. After these things, God tested Abraham and
said to him, Abraham, and he said, here I am.
He said, take your son, your only son, Isaac, whom
you love. Case you're wondering, don't go get Ismael, amen,

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and go to the land of Mariah and offer him
there as a burnt offering on one of the mountains
of which I shall tell you. And he went, think
about that. Think about that. I'm going to destroy sodom intomorrow.

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Wait wait wait wait wait wait wait what what if
it's what if it's fifty righteous? Wait? Will you will
you spare them? Then? Yeah? For fifty of it? Okay?
Wait wait wait wait wait wait wait wait wait wait
wait wait wif there's forty wait wait wait wait, go

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sacrifice your son? Not a word? Not a word? What
an amazing contrast. Yet this was an act of faith,

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and we're going to understand the nature of that faith. Momentarily,
h Abraham didn't hesitate to offer his son when the
moment came. Perhaps we would think, perhaps, you know, God
says this, and in that moment you just say okay.
But you know, it's a multiple day journey. There's a
three day journey to get to the place. Certainly, Abraham's

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thinking that by the time we get to this place,
y'all is gonna say something other than this, because here's
another promise here, and that promise is that through Isaac,
will your offspring be numbered? How is this going to
happen if I kill the boy? But when he gets

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to the place, it becomes obvious that that's not his thinking.
He is not thinking that, you know, certainly, certainly, yeah,
wagh will change his mind when we get there. Look
at verse nine. When they came to the place of

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which God had told him, Abraham built the altar there
and laid the wood in order, and bound Isaac his son,
and laid him on the altar. By the way. Isaac
is not a baby at this point. Abraham is an old, old,
old man, well passed one hundred years old. Isaac's old

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enough to not get tied down by a hundred plus
year old man. Amen. So we don't just see obedience
from Abraham. Here, we see obedience from Isaac. Then Abraham

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reached out his hand and took the knife to slaughter
his son. But the Angel of the Lord called to
him from heaven and said, Abraham, Abraham, And he said,
here I am. He said, do not let your hand
lay your hand on the boy, or do anything to him.
For now I know that you fear God, seeing you

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have not withheld your son, your only son, from me. Again,
beyond the ethics here, beyond us being scandalized by the
fact that what we're talking about here is the sacrifice

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of a human being, ask yourself this question, how far
would God have to go before he found something in
your life. That would cause you to say, I don't
think so. How far? For some of you, we don't

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even have to get to son or daughter. For some
of you, God could tell you to give up your
car and you would say, ah, that's too much. Can't
say amen, you want to say ouch? How far would
God have to go? And I'm saying this not to

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shame us. I'm saying this so that we understand the
magnitude of the faith displayed here. But why this is
the fascinating part. Abraham believed that God could raise the dead.

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Watch this verses four and five. On the third day,
Abraham lifted up his eyes and saw the place from
Afar that Abraham said to his young men, stay here
with the donkey. I and the boy will go over
there and worship and come again to you. He doesn't say, listen,

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the two of us are going. One of us is
coming back. He says, the boy and I are going
to go over there and worship. Notice again, worship equals sacrifice.
The boy and I are going to go over there
and worship, and then we are coming back. Abraham was

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ready to slaughter Isaac, and Abraham absolutely believed that Isaac
was going to walk back down that mountain. But don't
take my word for it. Listen to this. First of all,
why would he believe this because of the promise that

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through Isaac offspring will be numbered. But then in Hebrews
Chapter eleven, verses seventeen through nineteen, by faith, Abraham, when
he was tested, offered up Isaac, and he who had
received the promise, was in the act of offering up
his only son, of whom it was said, through Isaac

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shall your offspring be named. He considered that God was
able even to raise him from the dead, from which
figuratively speaking, he did receive him back. Why did he
do it? God has made a promise, and the only
way that God could keep this promise and require this

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act of obedience is if God is going to raise
the boy from the dead. Again, think of ourselves as
it relates to this, and recognize that this is theology
that Abraham has not been taught yet. The idea of

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the resurrection is something that's going to come later in
redemptive history. This is not something that God has taught
Abraham about himself. But Abraham knows that God is a
god of his word. Abraham knows that Sarah should not
have been able to have a child. Abraham knows that
God has made a promise and said that through Isaac,
your offspring will be numbered. And so Abraham just reasons this, God,

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who always keeps his word, is only going to be
able to do it if he raises my boy from
the dead. Now, think about that in light of the
way that we live. I'm in a relationship with a
non believer, and I know the Bible says that I'm
not supposed to be unequally yoked with an unbeliever. Your

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assumption creates a new theology, But unfortunately, the new theology
that's usually created is God must not have understood my circumstance,
and he must have been talking to everybody else. Or
we reason well, God has allowed me to go too

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far in this relationship and exercise a complete lack of wisdom. Therefore,
God must be planning to do something to overcome the
consequences of my sin. That's not the reasoning that we
saw with Abraham. That reasoning would look more like this.

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God says, do not be unequally yoked together with an unbeliever. Lord,
have mercy. I love this woman, Lord, I want her,
I do I know what you said in your word.
I just but I want her, But I know that
you are a God of your word, So I'm going

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to let go, believing that either you will work in
such a way that this person will no longer be
an unbeliever and you're bringing back, or you will work
in such a way that what you bring instead will
make me realize that I was thinking too small. But

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you and I both know nine times out of ten,
that's not the way we think. God hates divorce. Yes,
I know God hates divorce, but he also must hate
husbands that make their wives miserable. So I'm getting a divorce.

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We change, I think again, we're changing our understanding of
theology based on our circumstances. But notice the difference. At
the center of Abraham's theology was God and his promise.
At the sinner of our theology is me and my happiness.

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Whatever it is that God is going to do out
of the ordinary, he's going to do to keep me happy,
because that's why God exists, to keep me happy. Whereas
Abraham was saying, God keeps his word, and the only

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way that he could demand this of me and keep
his word is by doing something I've never seen, never heard,
never thought of before. But he's God, and I believe
he's going to do it. So you stay here. Me

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and my boy are going up, and me and my
boy are coming back. Not only that, but notice the
third thing. Not only is the center of most of

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worship throughout the history of the world sacrifice. Not only
is the center of Abraham's worship sacrifice, not only is
the center of Israel's worship sacrifice, but the center of
our worship is sacrifice. And Genesis chapter twenty two exists

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in part to remind us of that reality. In fact,
not only is the center of our worship sacrifice, but
the center of our worship is this very sacrifice, the
sacrifice that we find in Genesis chapter twenty two. How

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is that. Well, our worship is based on a substitutionary sacrifice,
and that is exactly what God provided for Isaac, a
substitute Verse thirteen. And Abraham lifted up his eyes and looked,
and behold behind him was a ram, caught in a

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thicket by his horns. Here's what's amazing about this. The
text doesn't say it, but more than likely the ram
was there the whole time. But if a man thinks
he's about to take his son's life, he'll miss a
whole lot, including a ram in the bush. And Abraham

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went and took the ram and offered it up as
a burnt offering instead of his son. It was a
substitute for his son. So Abraham called the name of
that place. The Lord will provide what a substitute, as
it is said to this day, on the mount of

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the Lord it shall be provided. Don't miss that on
the mount of the Lord, mount on Mount Mariah, it
shall be provided. What shall be provided on the mountain
range of Mariah. A substitute shall be provided not just
for Isaac, but also for Abraham and for all who

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are Abraham's descendants by faith One Peter chapter two, verses
four and five. As you come to him a living stone,
rejected by men, but in the sight of God, chosen
and precious you, yourselves, like living stones, are being built
up as a spiritual house, to be a holy priesthood,

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to offer spiritual sacrifice, says acceptable to God through Jesus Christ,
our worship right here, right now today. It's built on sacrifice.
Why is it that we can offer this acceptable sacrifice

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because of the substitute that the Lord provided on this
very mountain range Galatians three seven through nine. Know then
that it is those of faith who are the sons
of Abraham, and the scripture, foreseeing that God would justify
the Gentiles by faith, preach the gospel beforehand to Abraham, saying,

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in you shall all the nations be blessed. So then
those who are of faith are blessed along with Abraham,
the man of faith. But how do we get this?
We get this because the God who did not require
Abraham to kill his son Isaac, actually did on that

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same mountain range, kill his son Jesus, who was our substitute.
How do we know? First Chronicles chapter twenty one, verse fifteen.
And God sent the Angel to Jerusalem to destroy it.
But as he was about to destroy it, the Lord
saw and he relented from the calamity. And he said

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to the angel who was working destruction, it is enough.
Now stay your hand. And the Angel of the Lord
was standing by the threshing floor of Ornan, the Jebucite.
So there's a threshing floor verse eighteen. Now, the Angel
of the Lord had commanded Gad to say to David

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that David should go up and raise an altar to
the Lord on the threshing floor of Orner the Jebusite.
So there's a threshing floor. David raises an altar on
the threshing floor. This is a thousand years after Abraham.
But how do we know that it's on the same
mountain range Chapter twenty one, verse twenty eight. At that time,

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when David saw that the Lord had answered him at
the threshing floor of Ordon the Jebusite, he sacrificed there.
Second Chronicles, chapter three, verse one. Then Solomon began to
build the House of the Lord in Jerusalem on Mount Mariah,
where the Lord had appeared to David, his father, at
the place that David had appointed on the threshing floor

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of Ordon the Jebucite, same mountain range. Abraham two thousand BC.
Take your son to the top of the mountain and
sacrifice him. And he goes to the top of this
mountain on the mountain range of Mariah, and he raises
his knife to kill his son, and God says, don't

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take your son's life. There's a substitute over there. And
here's what Abraham didn't know that if he could see
God pointing through time. God was not just pointing at
the ram and the bush on that day, but he

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was pointing to another who a thousand years after David
would be sacrificed on the same mountain range of Mariah,
on a hill called Cavalry, So that two thousand years earlier,

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as God is saying to Abraham, don't kill your boy,
there's a substitute for him, He's not just pointing at
that Ram who was killed that day. He was pointing
to the lamb of God, who takes away the sins

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of the world. He was pointing to the sacrifice that
stands at the center of all authentic Christian worship, because
it is that sacrifice that makes us clean. It is
that sacrifice that makes us whole. It is that sacrifice

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that makes us righteous when we come to Him by faith.
And it is that sacrifice that makes the worship that
we offer acceptable to God. Because God made him who
knew no sin, to be sin for us, so that
we might become the righteousness of God in him. How

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does this happen? Isaiah says, all we like sheep and
gone astray. Each of us had turned to his own way.
But God hath laid upon him the iniquity of us
all so that on the Christ, on the Cross, Christ
is our substitute, and our sinfulness is imputed to him.

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We don't have to die, just like Isaac. We don't
have to die because there's one who dies in our place,
and Christ's active obedience and the righteousness that he won
is imputed to us, so that, as Paul says in Romans,
God can be both just and the justifier of the

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one who has faith in Jesus. Folks, the sinner of
all human worship has always been sacrificed. But it's wrong.
It's wrong because it assumes that there is something that
we can sacrifice, even something as precious as another human being,

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that will appease God and take away our sin. It's wrong.
The sinner of Abraham's worship was sacrificed. It wasn't wrong.
It was just short sighted and couldn't see far enough.
The center of David's worship, the center of Solomon's worship,
was sacrifice, and it wasn't wrong. It wasn't wrong. It

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just had no idea what it was foreshadowing. And the
center of our worship is sacrifice. We don't gather here
so that we can somehow manipulate time and space and nature,
and so that we can somehow access for ourselves some

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kind of power that will allow us to go out
there and unleash that power against the world that has
no defense for us. That's not why we gather. We
gather here today because we owe a debt that we
could never pay. Christ died for sin, once for all,

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the just, for the unjust, in order to bring us
back to God. That's why we gather and sing things
like amazing grace, How sweet the sound that saved a
wretch like me. I once was lost, but now I'm found.
Was blind, but now I see because the sinless Savior died,

(43:29):
My sinful soul has counted free because God the Just
was satisfied to look on him and pardon me. Everyone
is trying to offer God a sacrifice that is sufficient,

(43:50):
and all the while God is the one who offered
a sacrifice that is the only one that has ever
been or will ever be sufficient. What is the sacrifice
at the center of your worship? Do you believe that

(44:14):
God would give his only son and then be satisfied
with your time? Do you believe that God would give
his only son and then be satisfied with your quatcha.
Do you believe that God would give his only son
and then be satisfied with anything else. No, there is

(44:40):
salvation in no other and there is no other name
under Heaven given among men, whereby we must be saved.
Our worship it is built on sacrifice. The only question
is he is yours the right one. Let's pray, Oh God,

(45:17):
how we rejoice, How we rejoice in the sacrifice of
Christ on our behalf. How we rejoice in the sacrifice
that satisfied your righteous wrath against sin. How we rejoice
in the perfect sacrifice given on behalf of imperfect sinners.

(45:38):
And how we rejoice and the fact that that sacrifice
brings us justification, adoption, sanctification, and glorification. In His name,
Grant by your grace that our worship might always be

(45:58):
built on sacrifice, on none other than the sacrifice of Christ.
Shall we pray this in His name?