Modern Research of Origins
Modern-critical scholars operating under the framework of the documentary hypothesis commonly ascribe the Binding's narrative to the biblical source E, on the grounds that it generally uses God (אלוהים) for the deity, and also parallels characteristic E compositions. On that view, the second angelic appearance to Abraham (v. 14–18), praising his obedience and blessing his offspring, is in fact a later interpolation to E’s original account (v.1-13, 19). This is supported by the style and composition of these verses, as well as by the use of YHWH (יהוה) for the deity. More recent studies question this analysis. It is argued that Abraham’s obedience to God’s command in fact necessitates praise and blessing, which he only receives in the second angelic speech. That speech, therefore, could not have been simply interpolated into E’s original account. This has suggested to many that the author responsible for the interpolation of the second angelic appearance has left his mark also on the original account (v. 1-13-19). More recently it has been suggested that these traces are in fact the first angelic appearance (v. 11–12), in which the Angel of YHWH stops Abraham before he kills Isaac. The style and composition of these verses resemble that of the second angelic speech, and YHWH is used for the deity rather than God. On that reading, in the original E version of the Binding Abraham disobeys God’s command, sacrificing the ram “instead of his son” (v.13) on his own responsibility and without being stopped by an angel: "And Abraham stretched forth his hand, and took the knife to slay his son; but Abraham lifted up his eyes and looked and beheld, behind him was a ram, caught in a thicket by his horns; and Abraham went, and took the ram, and offered it up as a burnt offering instead of his son" (v. 10,13). By interpolating the first appearance of the angel, a later redactor shifted responsibility for halting the test from Abraham to the angel (v. 11–12); due to that shift of responsibility, the second angelic appearance, in which Abraham is rewarded for his obedience (v. 14–18), became necessary. This analysis of the story sheds light on the connection between the Binding and the story of Sodom (Genesis 18), in which Abraham protests against God's unethical plan to destroy the city, without distinguishing between the righteous and the wicked: "Far be it from you to do such a thing.. Shall not the judge of all the earth do what is just?" Abraham's ethical rebellion against God in Sodom culminates in his disobedience to God, refusing to sacrifice Isaac.
Francesca Stavrakopoulou has speculated that it is possible that the story "contains traces of a tradition in which Abraham does sacrifice Isaac. Richard Elliott Friedman has argued that in the original E story Abraham may have carried out the sacrifice of Isaac, but that later repugnance at the idea of a human sacrifice led the redactor of JE to add the lines in which a ram is substituted for Isaac.
Richard Dawkins wrote about the ' binding of Isaac ', " A modern moralist cannot help but wonder how a child could ever recover from such psychological trauma. By the standards of modern morality, this disgraceful story is an example simultaneously of child abuse, bullying in two asymmetrical power relationships, and the first recorded use of the Nuremberg defence: ' I was only obeying orders ' Yet the legend is one of the great foundational myths of all three monotheistic religions."
The Binding also figures prominently in the writings of several of the more important modern theologians, such as Søren Kierkegaard in Fear and Trembling and Shalom Spiegel in The Last Trial. Jewish communities regularly review this literature, for instance the recent mock trial held by more than 600 members of the University Synagogue of Orange County, California. Jacques Derrida also looks at the story of the sacrifice as well as Kierkegaard's reading in The Gift of Death.
In Mimesis: The Representation of Reality in Western Literature, the literary critic Erich Auerbach considers the Hebrew narrative of the Binding of Isaac, along with Homer's description of Odysseus's scar, as the two paradigmatic models for the representation of reality in literature. Auerbach contrasts Homer's attention to detail and foregrounding of the spatial, historical, as well as personal contexts for events to the Bible's sparse account, in which virtually all context is kept in the background or left outside of the narrative. As Auerbach observes, this narrative strategy virtually compels readers to add their own interpretations to the text.
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