The example of the patriarchs:

v. 17. By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son,

v. 18. of whom it was said, that in Isaac shall thy seed be called;

v. 19. accounting that God was able to raise him up, even from the dead; from whence he also received him in a figure.

v. 20. By faith Isaac blessed Jacob and Esau concerning things to come.

v. 21. By faith Jacob, when he was a-dying, blessed both the sons of Joseph, and worshiped, leaning upon the top of his staff.

v. 22. By faith Joseph, when he died, made mention of the departing of the children of Israel, and gave commandment concerning his bones.

The history of Abraham was by no means exhausted by the incidents mentioned in the preceding paragraphs. There is another lesson recorded here: By faith Abraham offered up Isaac when he was put to the test, and he that had received the promises sacrificed his only-begotten, to whom it had been said that through Isaac shall the offspring be reckoned to thee; since he concluded that God was able to raise also from the dead, whence he also received him in type. Gen 22:1-24. God had given Abraham the promise after the birth of Isaac: In Isaac shall thy seed be called, Gen 21:12. Ishmael was thus ruled out, as were the children of Abraham by Keturah, who were born later. Isaac, therefore, was the only-begotten son of Abraham, the son of promise, the father having received the promises of God with a believing heart; the descendants of Isaac were to be known as the true seed, the heirs of the promise. But now God determined to test Abraham’s trust and faith by a trial of such severity as to have daunted every other heart. Abraham was to offer up, to sacrifice, this only son to the Lord. And this he prepared to do exactly in accordance with God’s instructions, as the account in Genesis tells us. This he could do only because his faith had taught him to come to the conclusion, to hold the opinion, that even from the dead God is able to raise up. It was this firm belief in the almighty power of God, together with faith in His promises, that enabled Abraham to deliver his only son to death. This faith God rewarded at once; for the father received his son back from the very jaws of death, he snatched him out of death, “not actually, because Isaac had not been dead, but virtually, because he had been given up to death. He had passed through the likeness of death, and his restoration to Abraham was a likeness of resurrection” (Dods). How gloriously was the faith of Abraham here established!

Of the other patriarchs similar demonstrations of faith are recorded: By faith Isaac blessed Jacob and Esau concerning future things. Gen 27:1-46. It had been a matter of some dispute between Isaac and Rebecca as to which son was to receive the Messianic promise. When, therefore, Isaac determined to give his blessing to his sons before his death, he instructed Esau to appear before him first. But through the dispensation of God it was Jacob that received the blessing of the first-born, a fact which was acknowledged by Isaac when he refused to change the blessing, giving to Esau, instead, a blessing concerning his well-being in this world only. It was the faith of Isaac which caused him to confirm the blessing which he had laid upon Jacob as the Lord’s choice for the bearer of the Messianic blessing, Gen 28:3. The same faith lived also in Jacob almost a hundred years later: By faith Jacob, dying, blessed each of the sons of Joseph, bending in prayer over the head of his staff. Shortly before the aged Jacob died, in the land of Goshen, he had Joseph bring his two sons, Ephraim and Manasseh, in order to transmit to them the blessing of his own children. Gen 48:1-20. He gave each an individual blessing, crossing his hands in spite of Joseph’s protest, SO that his right hand rested upon the head of the younger and his left upon the head of the older. In the distinction thus made in the blessing as it was afterward verified in the destiny of their descendants, in their inheritance of the Promised Land, Jacob showed his faith. Note: There is an addition to the story as related in Genesis, since we are here told that Jacob, shortly before his death, not only bowed himself upon the bed’s head in an attitude of worship, but did so while leaning upon his staff. Of Joseph, finally, it is said: By faith Joseph, when he died, made mention of the exodus of the children of Israel and gave commandment concerning his bones. Gen 50:24-25. The fact that Joseph, in such a solemn manner, assured his brothers that they would not be left in Egypt, but that God would lead them forth thence into the land which He had promised to their fathers, and that he, for his own person, relied so firmly in the promise of the Lord that he gave orders concerning the transfer of his mummy to the land of Canaan at the time of that deliverance, shows that Joseph shared the faith of his fathers in the Messianic promises, which included the possession of the land of Canaan for the children of Israel. His faith in the coming Messiah caused him to trust implicitly in the other promise connected with the assurance of His coming.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 11:17. By faith Abrahamoffered up Isaac: See the passages in the margin. It is part of the office of history to assign the causes of the facts related. In those facts thereforewhichhave several causes, of which the principal cannot be sufficiently told, the inferior come in properly to take its place. Thus, though it be very evident that the principal design of the command was to reveal to Abraham, by action instead of words, the redemption of mankind; yet as this was a favour of a very high nature, and conferred on Abraham at his earnest request, it was but fit that he should approve himself worthy of it by some proportionable trial, agreeable to what we find in scripture (to) be God’s way of dealing with his faithful servants. On this account, therefore, God was pleased, bythe very manner in which this mystery was revealed, to tempt or try Abraham: where the making the favour itself the trial of his deserving it, has all the superior elegance and beauty, which is to be conceived in the dispensations of divine Wisdom only. Now, as the principal reason of the command could not be conveniently told by the sacred historian, this inferior one of the trial is assigned by him, and the apostle from him, with striking truth and propriety. And it is to be observed, that the very manner of recording this reason shews it to be indeed what has been suggested, an inferior one. For it is not said that God gave this command to try Abraham, which expresses a principal reason; but that in giving the command God did try him, which at most implies an inferior one.

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 11:17-19 . The author returns once more specially to Abraham, in that he further, by way of addition, dwells on the most distinguished act of faith on the part of this patriarch, that he had not refused at God’s behest to offer his only son as a sacrifice; comp. Gen 22:1 ff.

] not: “he was on the point of offering,” against which stands the perfect. It can only signify: he offered (made an offering of). The author could thus express himself, since the offering was really intended by Abraham, although it afterwards came, it is true, to a bloodless issue. Comp. Jas 2:21 : .

] when he was tempted, i.e. was put to the test by God with regard to his faith. Comp. Gen 22:1 . belongs still to , not, as Hofmann quite unnaturally requires, to .

, Heb 11:18 ] Unfolding of the greatness of the act. It was (1) his only son whom he gave up, (2) the son whose life was necessary, if the promises given to Abraham were to receive their fulfilment.

] and of a truth .

] No respect is had to Ishmael , since he was not of equal birth, and stood outside of all relation to the divine promises.

] here the imperfect; since the author now presents to himself, as though he were a spectator, the act of the offering itself.

] he who had believingly embraced the promises . With Schulz, Heinrichs, Bengel, Ebrard, Bisping, and others, to find indicated by the mere having received , contradicts the ordinary use of the word, instead of which must have been placed.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2325
ABRAHAM OFFERING UP ISAAC

Heb 11:17-19. By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, of whom it was said, That in Isaac shall thy seed be called: accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

THE whole life of the patriarchs was an apt illustration of the life of faith; because, when they had abundant opportunities of returning to the country from whence they had come out, they refused to do so, and preferred living as strangers and pilgrims in a foreign land, testifying plainly to all around them, that they regarded not this world as their home, but were in pursuit of a better, that is, an heavenly country [Note: ver. 1316.]. The Apostle, having shewn us this, returns to the case of Abraham, of whose faith he had already spoken in terms of high commendation, but whose principal act of faith remained yet to be noticed, as being the most illustrious exercise of that grace which the world had ever seen. This we are now to consider: and it will indeed be found profitable to mark,

I.

The wonderful transaction here recorded

God issued a command to Abraham to offer up his son
[This was such a command as was sufficient to confound his reason, and to excite in his mind a doubt whether it could proceed from a God of truth and love. The account is given us in the 22d chapter of Genesis, where all the circumstances that attended it are recorded. Abraham had a son given to him in his old age, when neither he nor his wife, according to the common course of nature, could hope for any progeny. This son was constituted the appointed medium for bringing into the world the Seed, in whom all the nations of the earth were to be blessed. Yet this son was Abraham to take, and with his own hands to offer him up a burnt-offering to the Lord. Upon the delivery of this command, we might suppose him almost of necessity to say, Can this proceed from God? Can he not only take away thus the life of an innocent youth, but require me, the father of that youth, to be his executioner? Surely the suggestion comes rather from Satan, who seeing that this youth is to be the progenitor of the Messiah, the Redeemer of the world, would take advantage of my desire to please God, and make me his instrument to defeat the purposes of the Almighty, by destroying the very person to whom the promises are made. But he had no doubt whence the voice proceeded; and therefore]
This command he instantly set himself to fulfil
[He conferred not with flesh and blood: he listened not to the dictates of carnal reason, nor consulted for a moment the judgment of his wife; but addressed himself to his arduous duty with readiness, with perseverance, and with a fortitude that was invincible. He rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt-offering, and rose up, and went unto the place of which God had told him [Note: Gen 22:3.]. But so distant was the appointed place, that he reached it not till the third day. What a time was here for meditation and reflection! and what conflicts may we suppose him to have experienced in his soul between parental love and duty to his God! Yet he persevered: yea, when the beloved youth, seeing in his fathers hands the knife that was to slay the sacrifice, and the fire that was to consume it, put to him the touching question; My father, behold the fire and the wood; but where is the lamb for a burnt-offering? still he maintained his resolution; and, waving any direct answer to it, proceeded to the place. There, no doubt, he revealed the matter to his son, who acquiesced in the Divine appointment; and then, having laid the wood in order, and bound his son, raised the knife to inflict the fatal wound. With what more than human firmness must he have been endowed, to execute an act so revolting to all the feelings of his nature, and so likely to transmit his name with infamy to the remotest posterity! How was it that he acquired strength to perform the act? We are told,]

In the execution of it he was animated and upheld by faith
[To this principle his obedience is expressly ascribed: By faith he offered Isaac. Mere reason would suggest to him, that, in destroying his son, he would annihilate the hopes of the whole world, founded as they were on the progeny that should hereafter spring from his loins. But by faith he was so persuaded both of the truth of God in his promises, and of his power to accomplish them, that he hesitated not to obey the Divine mandate; assured that, though his son were slain and burnt to ashes, God would rather raise him up to life again than suffer one jot or tittle of his word to fail. What though no instance of such an interposition had ever yet existed? that was no reason that it should not exist, if it were necessary to the performance of the Divine promises. Indeed an interposition little short of that, had already existed in the very birth of Isaac, who had been given to him, when neither he nor Sarah could, according to nature, have any hope of an offspring: and as Omnipotence had given that son in accomplishment of a promise, so the same Almighty Power both could, and would, restore him even from the dead.
Nor was he in this respect disappointed of his hope: for, in the moment his hand was lifted up to slay his son, God arrested his arm, and forbad the execution of his purpose, accepting the will for the deed, and accounting that as actually done which in an instant of time would have been irrevocably done, if the same authority that enjoined it had not interposed to prevent it: so that Abraham is always spoken of as having actually offered up his son; and as having, in a figure, received him again from the dead.]
Now, as in this transaction there are several different points to be attended to, so will there be a corresponding diversity in,

II.

The instruction to be derived from it

We may learn,

1.

From his trial, the use and intent of trials

[God is said to have tempted Abraham. But we are not to understand from this that he did any thing with a view to lead Abraham to the commission of evil: in that sense God never tempts any man: and if any man be drawn to the commission of sin, it is only through the influence of his own in-dwelling corruptions [Note: Jam 1:13-14.]. But God gave him this command, in order that it might be seen, both by Abraham himself and by the world at large, whether he had grace to execute it. God, in all his dispensations towards the Jews in the wilderness, had the same object in view, as Moses informed them at the commencement of their journeying in the wilderness [Note: Exo 16:4.], and afterwards reminded them just previous to their entrance into Canaan [Note: Deu 8:2.]. He warned them also that at all future periods they must be on their guard not to be drawn aside from Jehovah by persons pretending to a divine authority, even though they should work miracles in confirmation of their word, or utter prophecies that should eventually come to pass; for that God would suffer such impostors to arise, in order to put their fidelity to the test, and to give them an opportunity of evincing what was in their hearts [Note: Deu 13:1-3.]. God himself indeed needed not for his own information such events; for he knew what was in man, whether it was brought forth into act, or not: but they themselves could know it only by seeing the actual operation of their own principles: and therefore, for the comfort of some, and the humiliation of others, he suffered their principles to be brought to the test, and afforded by his own dispensations an occasion for their internal graces or weaknesses to display themselves [Note: 2Ch 32:31.]. It is for the same end that God at this day suffers obstacles of various kinds to be put in the way of his people; he does it, that their faith may be tried; and that, if it stand the trial, redoubled benefits may accrue unto them [Note: 1Pe 4:12-13.]. Know ye then that these temptations, which are to so many an occasion of falling, are intended of God to be to you an occasion of approving your fidelity to him. The prospect of some advantage, or of the gratification of a forbidden appetite, presents itself to you: and by it God says, Now, which will you prefer, my honour or your own lust? Look to it, that you be steadfast in your obedience to me. In like manner, when persecution arises becauses of the word, or when any who profess godliness make shipwreck of faith and of a good conscience, it is all permitted by God, as far as you are concerned, on purpose to detect your hypocrisy, if you are unsound at heart; or to evince the steadfastness of your faith in him. Make then this improvement of every temptation, that you may come out of it as gold from the furnace, and prove by means of it the sincerity of your love [Note: 2Co 8:8.].]

2.

From the graces which carried him through it, the different offices of faith and fear

[The particular end of this temptation was, to discover whether Abraham truly feared God [Note: Gen 22:12.]: and God acknowledges that that point was by the obedience of his servant clearly ascertained. Now by fear, is meant such a reverential awe of the Divine Majesty, as swallows up all other considerations, and determines us to fulfil Gods will at all events. It annihilates all other fear, and constrains the soul to reply to its persecutors, Whether it be right to hearken unto you more than unto God, judge ye; for I cannot but proceed in my duty to him, though the whole world should combine to oppress me [Note: Act 4:19-20.]. But fear alone would be ineffectual to prevail in so great a warfare: therefore faith comes to its aid; and presents to the mind the promises of God; the promise of effectual aid in the conflict, and of an abundant recompence after it. Without this succour, our spirit would soon fail: but under an assurance that God will fulfil his word, we are enabled to go forth strong in the Lord, and in the power of his might, and to defy the whole universe to separate us from the love of Christ. The two should always be united; the one to operate as a stimulus, and the other as an encouragement. If either be wanting, our obedience will be very imperfect: it will want that holy reverence which we should ever maintain even in the midst of our most exalted joys, or that filial confidence which so peculiarly pleases and honours God. See then, brethren, that, however difficult the service be which God requires of you, it be performed resolutely and without delay. Let no consideration under heaven weigh with you, any more than the dust upon the balance, in opposition to any known command. And whilst you labour to obey Gods precepts, hold fast his promises with a confidence that nothing can shake. Listen not to any carnal reasonings, however specious they may be, when once you know what the word of God requires. Duty is yours: events are Gods. Labour you to execute your part; and leave him to fulfil his, in his own way, and in his own time. Let it suffice for your encouragement, that he is faithful who hath promised; and, that what he hath promised he is able also to perform.]

3.

From the issue of his trial, the benefit of approving ourselves faithful to our God

[By this act of his he was justified. As a sinner, indeed, he had been accepted of God forty years before, as soon as ever he believed in that promised Seed who was to descend from him, and in whom all the nations of the earth were to be blessed: and in that sense he was justified by faith only [Note: Rom 4:3-5; Rom 4:9-11; Rom 4:20-22.]. But St. James says truly, that he was justified by works also, when he had offered Isaac his son upon the altar [Note: Jam 2:21-23.]; for by that act he was justified in his own conscience, and justified before the whole world. A tree may be good: but how shall it be known to be good but by its fruit? It is then only perfect when it is laden with fruit, and thus demonstrated to be good. And Abraham, though previously pardoned and accepted by his God, was then proved and evidenced to be a righteous character, and in a state of acceptance with God, when by this astonishing act of obedience he displayed the reality and efficacy of his faith. From that time he was honoured with that glorious appellation, The friend of God: and, for his farther encouragement, God confirmed all his promises to him with an oath [Note: Gen 22:16.]; that by these two immutable things, in which it was impossible for God to lie, he might have the stronger consolation. Nay more, his Isaac, whom, in his mind and purpose, he had sacrificed, was now restored to him: and O! to what unspeakable advantage! What delight would he henceforth feel in a son so given, and so restored to him as from the dead!

And shall we find it in vain to sacrifice any thing to the Lord? Shall we not, in proportion to the greatness of our sacrifices, and the willingness with which they have been offered, have an evidence in our souls that we are in favour with God? Will not the very exercise of such grace demonstrate to us the truth and efficacy of the grace we have received? And, when we have shewn such love to God, can we entertain any doubt of Gods love to us? Shall we feel any difficulty in concluding, that, if we have so chosen and loved God, he has first chosen and loved us [Note: Joh 15:16. 1Jn 4:10.]? Moreover, God will give unto us the witness of his Spirit, assuring us that we are indeed his children, and his friends [Note: Rom 8:16. 1Jn 3:24.]. This is what St. Paul has plainly taught us to expect: He tells us, that tribulation worketh patience; and patience, experience [Note: .]; (that is, an evidence arising from trial, such an evidence as the gold has of its purity after having stood the trial of the fire;) and experience, hope; and hope maketh not ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us [Note: Rom 5:3-5.]. Fear not then, any of you, to sacrifice your very Isaac to the Lord, if called to it. The trial may be painful at the time, but it shall be to your praise and honour and glory, as well as unto the praise and honour and glory of your God, at the appearing of Jesus Christ [Note: 1Pe 1:7.].]

4.

From the typical aspect of the whole, the transcendent love of God to man

[It is said, that Abraham received Isaac from the dead in a figure [Note: .]. This expression many interpret as importing that the whole of this history was a type or figure of our redemption by Christ. Whether that be the true import of the expression or not, I can have no doubt but that the whole transaction was typical of that most astonishing and incomprehensible mystery, the gift of Gods only-begotten Son to die for our sins, and to be raised again for our justification. Behold, then, the love of God in this! Do we admire the obedience of Abraham to the Divine command? O! what shall we say of the love of Almighty God, who, without any necessity on his own part, or any solicitation on ours, gave his only-begotten Son, not to die by a wound which inflicted pain only for a moment, but under the curse due to sin, even to the sins of the whole world? From all eternity did he ordain this sacrifice; and never drew back from his purpose. When his Son entreated with strong crying and tears to have the cup taken away from him, it was not removed; but was given him to drink, even to the dregs. With his own hand too did the Father inflict the fatal wound: yes, it pleased the Lord Jehovah to bruise him [Note: Isa 53:10.]. For Isaac, the Lord accepted a substitute, a ram caught in the thicket: but no substitute was found for the Lord Jesus Christ, seeing that he himself was the substitute for a guilty world: and, in token that his sacrifice had made a full atonement for sin, he was raised from the dead, and exalted to heaven, to carry on and perfect there the work which he had begun on earth. What shall we say to this love? The height, the depth, the length, the breadth of it, how unsearchable! how utterly incomprehensible! Turn then your eyes from Abraham to Abrahams God: or, if you look at Abraham at all, let it be not so much to admire, as to imitate, his obedience. He saw by faith the day of Christ, and seeing it, he rejoiced; and counted no sacrifice too costly wherewith to honour him. Your views of Christ, and of the Fathers love in him, are incomparably clearer than ever Abrahams were: and therefore, if it be possible, your obedience should be proportionably more prompt, more self-denying, and more firm. Let then every lust be sacrificed to God without reserve, and every interest too that may stand in the way of your duty to him. So shall you be children of Abraham indeed, and be acknowledged the friends of God by him, who will reward every man according to his works.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

(17) By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, (18) Of whom it was said, That in Isaac shall thy seed be called: (19) Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.

Most illustrious as this instance of the Patriarch’s faith is, and highly to Abraham’s honor, as God the Holy Ghost hath recorded it; I feel constrained to pass this view of it by, in order to attend to what is infinitely more to be regarded in it; I mean, in the typical representation it was evidently intended to set forth, of the offering of the Lord Jesus Christ. It appears from the whole history, that Christ, as the Mediator represented, was the visible Jehovah here appointing Abraham to this service. And in proof, let the Reader remark, that in the original history of this solemn transaction, while it is said in one verse, that God did tempt Abraham to the offering of his son, Gen 22:1 , in another it is said, that the Angel, as God, calleth to him from heaven, and said: By myself have I sworn, saith the Lord, Gen 22:15-16 . A plain proof, that it was the Son of God in the representation of his mediator-character, in the whole of this transaction. And indeed it could be no other, for Christ is the visible Jehovah all along spoken of in the scripture, Joh 1:18 . And the whole may serve to teach us, of what infinite importance in the sight of Jehovah, is that one offering of the body of Jesus Christ once for all, which God the Holy Ghost was pleased to shadow forth, from the very institution of sacrifices in the garden of Eden, to the coming of Christ, by type and figure through all the different periods of the world from age to age, in order to teach the Church, that without shedding of blood, there is no remission; and that the blood of Christ alone cleanseth from all sin.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son ,

Ver. 17. Abraham when he was tried ] Of ten trials wlfich Abraham passed, this last was the sorest. No son of Abraham can look to escape temptations, when he seeth that bosom in which he desireth to rest so assaulted with difficulties.

Offered up his son Isaac ] Ready he was so to have done, and therefore it is reputed and reckoned as done indeed, 2Co 8:12 . See Trapp on “ 2Co 8:12 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

17 31 .] Having spoken thus generally of the faith of the patriarchs, he returns to individual instances , and begins again with Abraham, recounting the severest test to which his faith was put. , , . . . Chrys. Cf. Sir 44:20 ( ): Wis 10:5 ( ): 1Ma 2:52 ; Jas 2:21 .

Fuente: Henry Alford’s Greek Testament

17 .] By faith, Abraham hath offered (perfect, as if the work and its praise were yet enduring: not, “was offering” as commonly taken, “was in purpose to offer,” which would be the imperfect. Bleek quotes from Salvian de Gubernat. Dei i. 8, p. 17, “Immolari sibi Deus filium jussit: pater obtulit, et quantum ad defunctionem cordis pertinet immolavit.” Besides which consideration, the , the , did actually take place) Isaac when tempted (cf. Heb 11:8 ; and ref. Gen.), and (the rises into climax: not only Abraham Isaac, but &c.) he that had accepted the promises ( , more than , ch. Heb 7:6 ; he had as it were with open arms accepted and taken to himself each and all of the promises, the possession of Canaan, the multiplication of his seed, the blessing of all nations in his seed) was offering (now the Writer transforms the time into the purely temporal and strict one he was in the act of offering the work was begun) his only begotten (so Aquila, and similarly Symm. ( ) in Gen 22:2 , for , LXX. And so Philo de Somn. i. 34, vol. i. p. 650, . Chrys. says, ; ; , , ),

Fuente: Henry Alford’s Greek Testament

Heb 11:17 . . “By faith Abraham when tried offered up Isaac, yea he who had accepted the promises, to whom it had been said, In Isaac shall thy seed be called, offered his only son.” The perfect , Blass ( Gram. , 200) says “can only be understood as referring to the abiding example offered to us”. Similarly Alford, Westcott, Weiss, etc. Surely it is better to have regard to Burton’s statement, “The Perfect Indicative is sometimes used in the N.T. of a simple past fact where it is scarcely possible to suppose that the thought of existing result was in the writer’s mind”. And in Jebb’s Appendix to Vincent and Dickson’s Gram. of Mod. Greek (p. 327, 8) it is demonstrated that “later Greek shows some clear traces of a tendency to use the Perfect as an Aorist”. is probably here intended not merely to indicate the case of the indeclinable (Vaughan), cf. Heb 11:18 ; Heb 11:20 , but to call attention to the importance of Isaac; and this is further accomplished in the succeeding clause which brings out the full significance of the sacrifice. It was his only son whom Abraham was offering ( imperfect in its proper sense of an unfinished transaction) and therefore the sole link between himself and the fulfilment of the promises to which he had given hospitable entertainment ( , 2Ma 6:19 ). “The sole link,” because, irrespective of any other children Abraham had had or might have, it had been said to him ( , denoting Abraham not Isaac), In Isaac shall a seed be named to thee (Gen 21:12 ); that is to say, it is Isaac and his descendants who shall be known as Abraham’s seed. Others are proud to count themselves the descendants of Abraham but the true “seed” ( , cf. Gal 3:16 ; Gal 3:29 ) to whom along with Abraham the promises were given was the race that sprang from Isaac, the heir of the promise. No trial ( as in Gen 22:1 , and cf. Gen 22:12 ) could have been more severe. After long waiting the heir had at last been given, and now after his hope had for several years rooted itself in this one life, he is required to sacrifice that life and so break his whole connection with the future. No greater test of his trust in God was possible. He conquered because he reckoned ( “expresses the formation of an opinion by calculation or reasoning , as in Rom 8:18 ; 2Co 10:7 ” (Vaughan).), that even from the dead God is able to raise up a belief in God’s power to do this universally, see Joh 5:21 . This belief enabled him to deliver his only son to death. “Whence ( , i.e. , , although several commentators, even Weiss, render it ‘wherefore’) also he received him back ( , for this meaning see Gen 38:20 and passages in Wetstein) in a figure ( , not actually, because Isaac had not been dead, but virtually because he had been given up to death. He had passed through the likeness of death, and his restoration to Abraham was a likeness of resurrection. (Whoever wishes to see how a simple expression may be tortured should consult Alford’s long note on this place.)

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Heb 11:17-22

17By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises was offering up his only begotten son; 18it was he to whom it was said, “In Isaac your descendants shall be called.” 19He considered that God is able to raise men even from the dead, from which he also received him back as a type. 20By faith Isaac blessed Jacob and Esau, even regarding things to come. 21By faith Jacob, as he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 22By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones.

Heb 11:17 “he was tested” When one compares Gen 22:1 with Mat 6:13 and Jas 1:13-14, there is a seeming contradiction. However, there are two words in Greek for “test” with different connotations. One is to test toward destruction (peiraz ) and the other is to test with a view to approval and strengthening (dokimaz). See Special Topic at Heb 2:18.

God provides opportunities for His children to demonstrate and grow their faith (cf. Gen 22:1; Exo 15:25; Exo 16:4; Exo 20:20; Deu 8:2; Deu 8:16; Deu 13:3; Jdg 2:22; 2Ch 32:31). Tests become either a stumbling block or a stepping stone.

“was offering up his only begotten son” The level of Abraham’s faith is seen in his willingness to give back to God the child of promise he had waited for for thirteen years (cf. Jas 2:21).

The use of monogens (“only begotten”) in relation to Isaac cannot mean “only begotten” since Abraham had other children. It surely means “the child of promise,” “the unique child.” This is also the meaning of Joh 3:16.

Heb 11:18 This is a quote from Gen 21:12, which came before the test!

Heb 11:19 “raise men from the dead” Abraham expected Isaac to return with him (cf. Gen 22:5). The text does not state how this would happen. Hebrews asserts that he may have expected a resuscitation.

“as a type” The author has been using the OT as a type or foreshadowing of current reality (cf. Heb 9:9; Heb 10:1; Heb 11:19). Here the type seems to be that as Abraham offered the son of promise, so too, did God offer His Son as a demonstration of His love, mercy, and grace!

Heb 11:20 Isaac’s blessing of his sons is found in Gen 27:27 ff, while Jacob’s first blessing is in Gen 48:14 for Joseph’s sons and later his second blessing in Genesis 49 for his other sons. The blessing once given was not revocable. This is an example of how the author is treating OT history in a selective way (like Chronicles). He is only mentioning the positive aspects.

Heb 11:21 “leaning on the top of his staff” This is a quote from the Septuagint of Gen 47:31. The Masoretic Hebrew Text has “bowed at the head of the bed.” The Hebrew words for “bed” and “staff” have the same Hebrew consonants, (mth), only the later vowel points are different. From the OT context Jacob is somehow recognizing the fulfillment of Joseph’s dream (cf. Gen 37:5-11), thereby recognizing Joseph’s civil authority through prophecy or acknowledging Joseph as a “deliverer” of His people, as Moses and Joshua and the coming Messiah.

Heb 11:22 “gave orders concerning his bones” They were to be carried out of Egypt and buried in the Promised Land after the exodus (cf. Gen 50:24-25; Exo 13:19; Jos 24:32).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

tried = tested.

offered = hath offered.

received. Greek. anadechomai. See Act 28:7.

offered = was offering.

only begotten. Greek. monogenes. See Joh 1:14.

Fuente: Companion Bible Notes, Appendices and Graphics

17-31.] Having spoken thus generally of the faith of the patriarchs, he returns to individual instances, and begins again with Abraham, recounting the severest test to which his faith was put. , , … Chrys. Cf. Sir 44:20 ( ): Wis 10:5 ( ): 1Ma 2:52; Jam 2:21.

Fuente: The Greek Testament

Heb 11:17. , offered) as far as it depended upon him.- , only-begotten) in respect of his wife Sarah, and of the promises. Abraham sent away his other sons.-) This word augments the subject, as , ch. Heb 7:4.-, he who embraced) likewise by faith.

Fuente: Gnomon of the New Testament

Having spoken of the faith of the first patriarchs in the third period of time, the second from the flood, in general, with respect unto their peculiar state as pilgrims in the land of Canaan, he now singles them out in particular, giving particular instances of their faith, beginning with Abraham.

Heb 11:17-19. , , , .

. Syr., , he lifted him upon the altar; to intimate, it may be, the event, that he was not actually sacrificed; but the word is the same with that before.

, tentatus, cum tentaretur: when he was tried, say we; more properly, when he was tempted, to answer the original word, wherein it is said, God did tempt Abraham.

, him whom he had received by promise. But it is the receiving of the promise, and not the accomplishment of it in the birth of Isaac,. that the apostle intends; for he considers it as that which includes the blessing Seed, as well as the type of it in Isaac. Vulg. Lat., in quo susceperat promissiones, in whom he received the promises; against the words and sense of the place.

, ad quem dictum erat, to whom it was said. Others, respectu cujus dictum est, with respect unto whom, or concerning whom it was said. For , whom, may be referred either unto Abraham or Isaac; it was said unto Abraham, or it was said concerning Isaac, namely, unto him. We follow the latter sense, of whom, that is, concerning whom.

. Vulg., arbitrans, thinking. It reacheth not the force of the word. Ratiocinatus, reasoning, computing, judging. Syr., , he thought, or computed in his own mind, he reasoned in himself; properly.

, posse Deum, that God could. Others, potentia. praeditum esse, to be endued with power; that is, to be able. Syr., that there was faculty, ability or power, in the hands of God.

. Vulg., in parabolam. Rhem., for a parable. Similitudine. Syr., in a type. We, in a figure; namely, such a figure as [11] represents somewhat else.

[11] EXPOSITION. These words, , are particularly difficult. Calvin, Castalio, Beza, Schlichting, Grotius, Limborch, Kuinoel, Bleek, etc., take in the well-known signification, figure, but then refer to , and obtain this sense: thence, as it were, (namely, , as it were from the grave,) he received him back. Others, as Theodoret, Erasmus, Luther, Calov, Bohme, Olshausen, take likewise in the signification of. figure, but with this explanation, wherefore he received him back as a symbol, (or in symbol). A third class, Camerarius, Ernesti, Tholuck, etc., take as equal to , against expectation, (Rom 4:18,) . So far Ebrard, who accompanies this synopsis of these three different views with an expression of his preference for the second of them. Wolf brings out the meaning thus: Abraham not only received Isaac back alive, but obtained this additional benefit, that his recovery was a figure of Christs resurrection. ED.

Heb 11:17-19. By faith Abraham, when he was tried, [being tempted,] offered up Isaac: and he that had received the promises offered up his only-begotten, of whom it was said, That in Isaac thy seed shall be called, [or, a seed shall be called unto thee.] Accounting that God [was] able even to raise [him] up from the dead; from whence also he received him in a figure.

We may consider in these words,

1. The person whose faith is instanced in, which is Abraham.

2. The circumstance of time, and occasion of this exercise of his faith, when he was tried or tempted.

3. The act and effect of his faith, the offering of Isaac.

4. The amplification of the exercise of his faith herein;

(1.) From the person of Isaac, he was his only-begotten son;

(2.) From the consideration of his own person, in that he had received the promises;

(3.) From the subject-matter of these promises, which was concerning a seed by Isaac.

5. The reconciliation that faith made in his mind between the promises and the present duty which he was called unto, accounting, etc.

6. The event of his faith and duty, from whence he received him in a figure.

1. The person instanced in is Abraham, the father of the faithful: and the instance is such as became him who was to be an example in believing unto all that should succeed him; that whereon he was renowned, and esteemed blessed in all generations, such, so high, so glorious, as nothing under the old testament did equal, nothing under the new can exceed. This was that act and duty of the faith of Abraham whereon he had that signal testimony and approbation from heaven, Gen 22:15-18. Hereon a close was put unto all his trials of temptations, and an end unto the repetition of the promise. Now I know, saith God, It is enough; thou shalt be put to no that thou fearest me, more difficulties; walk now in assured peace unto the end of thy days.And the greatness of this instance, with the season of it, teacheth us,

Obs. 1. That God alone knows how to prescribe work and duty proportionate unto the strength of grace received. He knew that Abrahams faith would carry him through this trial, and thereon he spared him not. As he will enjoin nothing absolutely above our strength, so he is not obliged to spare us in any duty, be it never so grievous, or of what difficult exercise soever it be, which he will give us strength to undergo; as he did here to Abraham.

Obs. 2. That ofttimes God reserves great trials for a well-exercised faith. So this trial befell Abraham when his faith had been victorious in sundry other instances. So he hath called many to lay down their lives by fire, blood, and torments, in their old age.

2. The occasion and season of this exercise of the faith of Abraham, was his being tried, or tempted: When he was tried. So it is recorded, Gen 22:1, God did tempt Abraham, . The word is frequently used for to tempt, often in an evil sense; but it is in itself of a middle signification, and denotes to try, as unto any end, or with any design good or bad.

But, whereas that which is here ascribed unto God is not without its difficulty, it must be inquired into, and not be left covered under the word tried, which hides the difficulty from the English reader, but doth not remove it.

God is said to tempt Abraham; but the apostle James saith expressly that God tempteth no man, Jas 1:13. And if these things should be spoken of the same kind of temptation, there is an express contradiction in them. Wherefore I say,

(1.) That the temptation intended by James is directly unto sin as sin, in all its pernicious consequents; as he fully declares in the next words, But every man is tempted, when he is drawn away of his own lust, and enticed. So God tempteth no man.

(2.) Both the Hebrew and Greek word are of an indifferent signification, including nothing that is evil, but only in general to make a trial; and the Hebrew word is used most frequently in that sense.

(3.) The formality of an active temptation ariseth from an evil design and end. When one is put by another on that which is evil, if his design therein be also evil, that is a formal temptation unto sin. From this design and end in all his acting, Satan is called the tempter, Mat 4:3. Thus God tempts no man: all his designs are holy, just, and good.

(4.) The temptations ascribed unto God are of two sorts:

[1.] In express command of that which is evil unto us.

[2.] In his providential disposal of things, their circumstances and objects of actions, so as men may take occasion to act according unto their own principles and inclinations.

(5.) In these temptations from God, which are always outward, and about mens outward concerns, God acts three ways:

[1.] Positively, by supplies of grace to enable those who are tempted to overcome their temptations, or to discharge their duty notwithstanding their temptations;

[2.] Negatively, by withholding such supplies;

[3.] Privatively, by induration and hardening of the hearts of men, whereon they precipitate themselves into the evil which the temptation leads unto; as we may see in instances of each sort.

[1.] The temptation of Abraham was of the first sort, it was by a positive command that he should sacrifice his son; which was unlawful for him to do of his own accord, both as it was a sacrifice that God had not ordained, and he had no such power over the life of an obedient son. But in this command, and by virtue of it, God, in an act of his sovereign right and authority over all, changed the nature of the act, and made it lawful, yea a duty, unto Abraham. Isaac was his absolutely, and by way of sovereignty, before and above any interest of Abraham in him. He is the supreme Lord of life and death, and may appoint what means of them he pleaseth. So when he commanded the Israelites to borrow jewels of the Egyptians, which they carried away with them, he did it by translating the right and title unto them from the one people unto the other, Exo 12:35-36. Wherefore it was no part of Abrahams trial, that what he was to do had any thing of sin in it; for he knew full well that Gods command had made it not only lawful, but his indispensable duty; his trial arose, as we shall see, from other considerations. And the internal work of God under this temptation, was the corroboration of the faith of Abraham unto a blessed victory, which was in his design from the beginning.

[2.] Of the second sort of temptations by providences, was that of Hezekiah, 2Ch 32:31. The coining of the ambassadors of the king of Babylon unto him was ordered by divine providence for his trial; and it was his temptation. His trial was, whether he would magnify God, who had wrought the miracles in his land of slaying the Assyrians, and the going backward of the sun on the dial; or set forth his own greatness, riches, and power: which latter way he closed with. And so God doth continually by his providence present unto men various occasions and objects, whereby what is prevalent in them is excited and drawn out into exercise. All opportunities for good or evil, all advantages of profit, power, honor, service, reputation, are of this nature. Now, in this case of Hezekiah, and it is so in many others continually, God acts internally, only negatively; not supplying them with that grace which shall be actually and effectually victorious, but leaving them unto their own strength, whereby they fail and are overcome. So it is said of Hezekiah, that God left him, (that is, to himself and his own strength, without supplies of actual grace,) to try him, that he might know all that was in his heart.

[3.] But in this case of temptations by outward providences, especially towards evil men, set on sin in their own hearts and minds, according to their power and opportunities, God acts by the induration or hardening of their hearts, whereon they rush with violence and fury into destructive evils; the way whereof is not here to be inquired into.

(6.) This temptation of Abraham is said to be for his trial. And it is so carried in the story, as if God had done it for his own satisfaction in the faith and love of Abraham; for so he says, on the issue of it, Now I know that thou fearest God, Gen 22:12. But these things are spoken after the manner of men. God knew the faith of Abraham what was the strength of it, as also the sincerity of his love, for they were both from himself; he knew what would be the issue of the trial of them, and what he had himself determined concerning the life of Isaac: and therefore Now I know, is no more but Now I have made known,namely, unto thyself and others.Thus, therefore, he was tried. God by his command, which could not be obeyed but by a vigorous, victorious faith, fervent love, and a reverential fear of God, made it known unto Abraham for his comfort, and to all the church for their example, unto his everlasting honor, what power of grace was in him, and by what principles he was entirely acted in his walking before God.

(7.) The time of this trial of Abraham is marked in the story: It came to pass after these things, Gen 22:1. That which is the most remarkable is, that it was after the casting out of Ishmael, which is reported in the foregoing chapter; so that, he being gone from his family, he had no other son but Isaac only, in whom all his expectations did center, as we shall see immediately. It was also before the death of Sarah, who probably knew nothing of this matter until afterwards; for it was not her trial, but Abrahams only that was intended. And we may hence observe,

Obs. 3. That faith must be tried; and, of all graces, it is most suited unto trial.

Obs. 4. That God proportions trials for the most part unto the strength of faith.

Obs. 5. Yea, great trials in believers are an evidence of great faith in them, though not understood either by themselves or others before such trials.

Obs. 6. Trials are the only touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it unto others. Wherefore,

Obs. 7. We ought not to be afraid of trials, because of the admirable advantages of faith in and by them See Jas 1:2-4; 1Pe 1:6-7. And,

Obs. 8. Let them be jealous over themselves who have had no especial instances of the trial of their faith. And,

Obs. 9. True faith being tried, will in the issue be victorious.

3. The third thing considerable in these words is the act and effect of his faith, He offered up Isaac; and who Isaac was, what was his relation unto him, and what were his circumstances, he afterwards declares. The command was to offer him for a burnt-offering; which was, first to be slain, and then consumed with fire. Accordingly, the apostle affirms that he offered him, whereas we know how he was delivered. But the meaning is, that he actually and fully obeyed the command of God herein. He did it in will, heart, and affections, though it was not eventually done; and the will is accepted for the deed. But the true meaning of the words is, that he fully obeyed the command of God. God commanded him to offer him, and he did so unto the uttermost of what was required in the command. Neither did the command of God respect the event, nor was Abraham obliged to believe that he should actually be offered in sacrifice. But he believed that it was his duty to obey the command of God, and he did it accordingly. Look, therefore, in what sense God commanded Isaac to be offered, in the same did Abraham offer him; for he fulfilled the command of God. And we may see his full compliance with the divine command in the particulars of his obedience, For,

(1.) He parted with his own interest in him, and gave him up wholly unto God and his will; which was the principal thing in every offering or sacrifice. This God takes notice of in an especial manner, as that which answered his mind, Thou hast not withheld thy son, thine only son, from me, Gen 22:12.

(2.) He complied with the way designed in the command for the giving him up unto God, namely, as a sacrifice by blood and fire, wherein himself was to be the offerer. Herein was the greatest convulsion of nature; his faith had an exercise above it, and beyond it. But this was that which put nature unto it to the utmost, to have an only-begotten son slain by the effusion of his blood, visibly under his eyes, yea, to do it with his own hand, and to stand by his consumption in the fire, was an unparalleled trial We read, indeed, in heathen stories, and in holy writ with reference unto Moloch, that some in overwhelming distresses, inward and outward, for their supposed advantage and deliverance, have sacrificed some of their children in a kind of rage and fury, out of hopes to be gainers by it. But this was not the case of Abraham; he was at perfect peace with God and man, with an affluence of all other things unto the uttermost of his desires. His son had relation unto him in all those singular circumstances which we shall consider. On all accounts he was dear unto him, unto as great a height as it is possible for natural affection to rise unto. Being every way sedate in his mind, without hope or expectation of advantage, yea, to the utter ruin of his family and posterity, he complies with the command for the offering him with his own hand a bloody sacrifice unto God.

(3.) He did as much for the trial of his faith as if his son had been actually slain. There could not have been a greater assault upon it in case he had been offered. He looked on him as dead under his eye; and thence, as we shall see, he is said to receive him in a figure. He was, as unto his faith, in the same condition as if he had been dead. Wherefore,

(4.) In compliance with the command of God, he shut his eyes as it were against all difficulties and consequents, resolving to venture Isaac, posterity, truth of promises, all, upon the authority of God; wherein he is principally proposed as our example.

Whereas, therefore, the obedience of Abraham did every way answer the command of God, that being that he should offer his son Isaac, he is justly said to have done it accordingly, though as unto his death actually God otherwise disposed of things in the event.

What in the meantime was the working of the faith of Abraham with respect unto the promise, we shall afterwards inquire. The things we are taught herein are,

Obs. 10. Where there is a divine command, evidencing itself unto our consciences so to be, it is the wisdom and duty of faith to close its eyes against whatsoever seems insuperable in difficulties or inextricable in consequents. Faith may and ought to consider the difficulties that are in obedience, so far as to be prepared for them, provided against them, and resolved to conflict with them. But in case there appear that in them which seems to be overwhelming, which reason cannot contend withal, and when it can by no means look through the consequents of obedience, whether they will be good or no, it will commit the whole unto the authority and veracity of God in his commands and promises, casting out all objections that it cannot solve. For this is the faith of Abraham celebrated, not only in the offering of Isaac, but with respect unto his birth also. Against hope he believed in hope. He considered not his own body, Rom 4:18-19.

Obs. 11. Divine revelations did give such an evidence of their being immediately from God unto those who received them, that though in all things they contradicted their reason and interest, yet they received them without any hesitation. If there had been the least room left for a scruple whether the command given unto Abraham was immediately from God or no, whether it was such as, either unto its original or means of communication, might be subject unto any mistake, he could never with any satisfaction have complied with it. See my discourse of the Divine Authority of the [12] Scriptures.

[12] See volume 16 of miscellaneous works. Ed.

Obs. 12. The great glory and commendation of the faith of Abraham consisting in this, that without all dispute, hesitation, or rational consideration of objections to the contrary, by a pure act of his will, he complied with the authority of God, which in some sense may be called blind obedience, wherein the soul resigns the whole conduct of itself unto another, it is a height of blasphemy and profaneness in the popish votaries, especially in the order of the Jesuits, that by vow and oath they oblige themselves unto the same kind of obedience to the commands of those who are their superiors; which their founder, in his Epistle ad Fratres Lusitanos, had the impudence to confirm with the example of Abraham. And hence is it come to pass, that whereas this honor and prerogative are ascribed solely unto God, namely, that his commands are to be obeyed in all things, without examination, reasonings or consideration, as to the matter of them, the righteous government of the world is absolutely provided for; seeing he neither will nor can command any thing but what is holy, just, and good: so, since the ascription of such an authority unto men as to secure blind obedience unto all their commands, as innumerable evils have ensued thereon, as murders, seditions, and the like; so it takes away all grounds of peace and security from mankind. For who knows what a crew or sort of men called the JesuitsSuperiors, known only by their restless ambition and other misdemeanours among mankind, will command their vassals, who are sworn unto blind obedience unto them, to perpetrate and execute whatever they enjoin. Let princes and others flatter themselves as they please, if these men, as they profess, are no less obliged in conscience to execute whatever their superiors shall command and enjoin, than Abraham was to obey God in his command for the sacrificing of his only son, they hold their lives on the mercy and good nature of these superiors, who are always safe out of the reach of their revenge. This ascription of a Godlike power to require a blind obedience unto their commands, to be yielded without any exercise or debate of reason, is that which it is a marvel how it is endured among mankind, especially since they have had such experience of its fruits and effects. Yea, though it be that which is absolutely due unto the infinite sovereignty of the Divine Being, yet God designing to govern us according to the principles, powers, and faculties of our natures, which he himself hath given us unto this end, that we may comply with his rule in a way of obedience, requires nothing from us but what is reasonable service. But what may be expected from these men, known only by their evil designings, who can tell?

Obs. 13. It is a privilege and advantage to have an offering of price to offer to God, if he call for it. And such are our lives, our names, our reputations, our relations, estates, liberties; as Abraham had his Isaac: it is so, I say, if we have hearts to make use of it.

Obs. 14. Obedience begun in faith, without any reserves, but with a sincere intention to fulfill the whole work of it, is accepted with God as if it were absolutely complete. So the confessors of old, delivered by divine Providence from death, when the sentence of it was denounced against them, were always reckoned in the next degree to martyrs.

4. The fourth thing to be considered, is the amplification of this obedience of Abraham, in the various circumstances of it; as,

(1.) From the person of Isaac, whom he so offered. He was his only- begotten. In what sense Isaac is said to be the only-begotten of Abraham, who had one son before him and many after him, is declared partly in the following words, Concerning whom it was said, In Isaac shall thy seed be called. He is that only son in whom the promise of the seed shall be accomplished. Further to clear the reason of this expression, it may be observed,

[1.] That the sons of Abraham by Keturah were not yet born.

[2.] Ishmael, who was born, was before this, by the command of God himself, put out of his family, as one that should not be the heir of his family, by whom his seed should be reckoned.

[3.] He was his only-begotten by Sarah, who was concerned in all this affair between God and him no less than himself.

[4.] The Holy Ghost taketh into consideration the whole state of things between God and Abraham, in his call, in his separation from the world, in the covenant made with him, in what he was designed unto in the promise made unto him concerning the blessed Seed; in all which Isaac alone had any concernment; and if he had failed, though Abraham had had an hundred children, they must have all fallen to the ground. Therefore, as Abraham was placed in these circumstances, he was his only-begotten son.

[5.] This expression is used in the Scripture sometimes for as much as peculiarly and entirely beloved, above all others, Pro 4:3; and there is great respect had hereunto.

The trial of the faith of Abraham may be referred unto two heads: first, What it was exercised withal; and secondly, What arose from the opposition that seemed to be between the command and the promise. And it is here distributed by the apostle into these two parts. For the conflict which he had with his own natural affections, it is intimated in this expression, His only-begotten son, whom he most dearly and entirely affected.

Abraham was very remote from being a person savage or cruel, like Lamech, that could boast of his killing and wounding, Gen 4:23. Nor did he design that stoical apathy which was so falsely and foolishly boasted of by some of old. Nor was he , without natural affection; which the apostle reckons among the worst vices of the heathens, Rom 1:31. Yea, he was such a tender and affectionate father, that the sending of Ishmael out of his family was more than he could well bear, until God comforted him in it, Gen 21:11-13. What now must the working of his heart needs be towards Isaac, a son whom he had so long waited for, and prayed for; the only child of his dear wife, the companion of all his wanderings, troubles, and trials; who was now grown up, as is most probable, unto the age of sixteen or seventeen years, and had engaged his affections by all ways possible; the stay of his age, the life of his family, his only hope and comfort in this world? And how was he to deal with him? Not to send him out of his family with some provision and a guide, as he sent Ishmael; not to part with him for a time into a foreign country; but to take him himself, to bind him, slay him with a knife, and then to burn him unto ashes. Who can conceive what convulsions of nature must needs be occasioned hereby? Who can put himself into these circumstances without trembling and horror? The advantages also which Satan might hence take to excite unbelief with respect unto the command of God, are obvious to all. How easy was it for him, under that hurry which naturally his affections were subject unto, to make that ensnaring inquiry which he did unto Eve, And hath God said so? and to prevent the working of faith, as he did then, by a sudden reply unto his own question,

Nay, but God knoweth that it is otherwise, that it is not the death of thy son that he requires;or, It is not God that gave the command. Can it be thought that he who is infinitely good, benign, and gracious, should command one who fears him and loves him thus to tear and rend his own bowels, to devour his own offspring, his only son? Hearken a little unto the outcries of love, fear, and sorrow, and be not too hasty to be the executioner of all thine own joy.

Here, then, the divine power of faith manifested itself under all that storm of disorder which his affections were exposed unto; and in the midst of all the temptations whereunto from thence he was liable, it preserved the mind of this holy person, quiet, sedate, under an annihilation of his own will, unto a destruction of all disorder in nature, in security against the power of temptations, in an entire resignation of himself and all his concernments unto the sovereign pleasure and will of God. It is the LORD, prevented all murmurings, silenced all reasonings, and preserved his mind in a frame fit to approach unto God in his holy worship; whereas Moses himself, on far less provocation, resented it so far as not to sanctify the name of God aright in the administration of an ordinance, Num 20:10-12. And it is hence evident, that,

Obs. 15. The power of faith in its conflict with and conquest over natural affections, when their unavoidable bent and inclination are contrary unto the will of God, whereby they are exposed to receive impressions from temptations, is an eminent part of its glory, and a blessed evidence of its sincerity. Such is its trial in the loss of dear relations, or their irrecoverable misery in this world, wherein natural affections are apt to indispose the mind, and to hinder it from a quiet submission unto the will of God; whereby David greatly failed in the case of Absalom. But another instance like this of Abraham there never was, nor ever shall be. And all less cases are contained in the greater.

(2.) The excellency of the faith and obedience of Abraham is set forth by the consideration of his own circumstances with respect unto Isaac. And this is expressed,

[1.] In general, that he had received the promises;

[2.] In particular, as unto that part of the promises wherein his present fact was immediately concerned, namely, that in Isaac should his seed be called.

[1.] It is expressed, as that which recommends his obedience, that he had received the promises; which needs some explanation.

1st. It is twice said in this chapter, that neither he nor any other believer under the old testament did receive the promise, Heb 11:13; Heb 11:39; but here it is affirmed that he did receive the promises. The solution is easy. For in those two other places, by the promise, the thing promised is intended. And this sufficiently discovers the vanity of those expositors who would have these promises to respect principally, yea only, the land of Canaan, with the numerous posterity of Abraham therein; for this was fully enjoyed by them under the old testament, as much as ever it was to be enjoyed, then when the apostle affirms concerning them, that they received not the promise. But Abraham is said to receive the promises formally, inasmuch as God made and gave them unto him, and he believed them, or received them by faith.

2dly. The Scripture calleth the same thing indifferently the promise or the promises. Usually it is called the promise, Act 2:39; Act 13:32, Rom 4:14; Rom 4:16; Rom 4:20, Gal 3:17; sometimes the promises, Rom 9:4; Rom 15:8. For,

(1st.) It was originally one single promise only, as given unto Adam.

(2dly.) The grace that is in it is one and the same.

(3dly.) The principal subject of them all is one, namely, Christ himself.

But here is mention of promises,

(1st.) Because the same promise was several times renewed unto Abraham, so as that formally he received many promises, though materially they were but one.

(2dly.) Sundry things being contained in the same promise of different natures, they do constitute distinct promises.

An account of the nature, subject, and design of these promises, see in the exposition on Heb 6:13-18.

[2.] There is the application of these promises as unto their accomplishment unto Isaac. For whereas they concerned a seed, it was said of him that in Isaac his seed should be called, Gen 21:12. He had not only a promise that he should have a son by Sarah his wife, whence he was called the child or son of the promise, Gal 4:23; Gal 4:28; but also the accomplishment of the promise was expressly confined unto him, by God himself.

Heb 11:18. Of whom it was said, That in Isaac shall thy seed be called. Of whom it was said. Of or concerning whom; that is, of Isaac unto Abraham; not unto Abraham concerning Isaac, though both be equally true. The words were spoken unto Abraham concerning Isaac; but the word whom immediately relates to Isaac.

It was said; that is, by God himself; it was not a conclusion that he made out of other promises, it was not told him by any other, but was expressly spoken unto him by God himself, and that on the occasion of sending Ishmael out of his family, that he might have full assurance of the accomplishment of the promises in him. And this was that which gave the greatest exercise unto his faith, as we shall see immediately.

The Hebraism in the original, , In Isaac shall a seed be called unto thee, is preserved by the apostle, , that is, The seed promised unto thee from the beginning shall be given in him; the traduction of it into the world shall be through him and no other.

(3.) It remains, then, only to consider what was the seed so pro. raised, or what was the principal subject of these promises. Grotius with his follower, and the Socinian expositors, reduce these promises unto two heads:

[1.] That of a numerous posterity.

[2.] That this posterity should inhabit and enjoy the land of Canaan for an inheritance. But this is directly to contradict the apostle, who affirms, that when they had possessed the land of Canaan almost unto the utmost period of its grant unto them, they had not received the promises; that is, the accomplishment of them, verse 39.

I do not deny but that these things also were in the promises annexed unto that which was principal in them, as means and pledges of its accomplishment, as I have at large elsewhere demonstrated; but the principal subject-matter of the promise was no other but Christ himself, with the whole work of his mediation for the redemption and salvation of the church. This is so evident, from the respect herein unto the first promise given unto our first parents, and the faith of the church therein, not to be weakened by promises of an inferior nature; from the repeated words of the promise, namely, that in this seed all the nations of the earth should be blessed, which have nothing of truth in them but with respect unto Christ; from the faith of all the saints of the old testament, with all their institutions of worship; and from the exposition given of it in the New Testament, as Act 2:38-39, Gal 3:16; that it needs no confirmation.

Supposing, therefore, what we have spoken before concerning the exercise of faith from his natural affections, with reference unto his only son, and this was the present case of Abraham: God had called him from all his relations and enjoyments, to follow him, and live unto him in all things. To encourage him hereunto, he solemnly promiseth unto him that flora his loins the blessing Seed, the Redeemer of himself and the world, should proceed; which was the highest privilege that he could possibly be made partaker of: as also, that as unto the way and means of the accomplishment of this promise, he should have a numerous posterity, whom God would fix and preserve in the land of Canaan, until the original promise should be actually accomplished. In this promise of God did he place his whole temporal and eternal felicity; wherein he was blessed, and without which he was most miserable. In process of time he hath a son born, according to this promise, concerning whom God expressly declares, that in and by him this promise should be accomplished. Hereby the whole truth and all the benefit of the promise did absolutely depend on the life and posterity of Isaac, without which it could not be fulfilled. Add hereunto, that before this Abraham had prayed that the promise might be preserved in Ishmael; which God expressly denied him, Gen 17:18-19, confining it unto the son of Sarah. In this state of things, when he was under a full persuasion, and the highest satisfaction, that he saw and enjoyed the assured means of the accomplishment of the promises, God commands him to take this Isaac, and offer him for a burnt-offering; that is, first slay him, and then burn him to ashes.

Who can conceive with what heart Abraham received the thunder of this command? what perplexities he was east into, or at least would have been so, had not faith carried him through them all? He seems to be pressed unavoidably with one or the other of the greatest evils in the world, either of them eternally ruinous unto him: either he must disobey the command of God, or he must let go his faith in the promise; either of them being filled with eternal ruin.

What was the faith of Abraham in particular, how his thoughts wrought in him, is not expressed in the original story: yet are two things plain therein;

[1.] That he was not cast into any distraction of mind, any disorderly passions, complaints, or repinings;

[2.] That he immediately, without delay, addressed himself to yield punctual obedience unto the command of God, Gen 22:1-3. As unto the promise of God, there is no intimation in the story of what his thoughts were concerning it; only it appears in general, that he left unto God the care of his own truth and veracity, concluding, that as sure as he who had commanded was to be obeyed, so he that had promised was to be believed, he being more concerned in the accomplishment of the promise than Abraham himself could be. Wherefore, confirming himself against suggestions, temptations, fleshly reasonings, and giving himself up wholly unto the sovereignty of God, he proceeded in his obedience.

Howbeit, our apostle makes a more particular discovery of the working of Abrahams faith under this trial in the next verse, where we shall consider it. And we see here,

Obs. 1. That in great and inextricable difficulties, it is the duty, wisdom, and nature of faith, to fix itself on the immense properties of the divine nature, whereby it can effect things inconceivable and incomprehensible. So was it in this case of Abraham. See Isa 40:28-31.

Obs. 2. God may justly require the assent and confidence of faith unto all things which infinite power and wisdom can effect, though we can neither see, nor understand, nor comprehend the way whereby it may be accomplished. For faith being placed and fixed on him as God, as God almighty and infinitely wise, it is our duty to believe whatever infinite power and wisdom can extend unto, if it be required of us in any instance, as it was here of Abraham, by divine revelation. See Isa 50:10.

Obs. 3. Gods dealings with his church sometimes are such, as that unless we shut our eyes and stop our ears unto all objections and temptations against his promises, opening them only unto divine sovereignty, wisdom, and veracity, we can never abide in a comfortable course of obedience. So is it at this day, wherein all the whole state of things in the world consists in a combination against the accomplishment of divine promises towards the church. See Eze 37:1-2; Eze 37:11-14.

Obs. 4. This is the glory of faith, that it can spiritually compose the soul in the midst of all storms and temptations, under darkness as unto events, so as that it shall in a due manner attend unto all duties of worship and obedience, so as to sanctify the name of God in them, and not to provoke him with any irregularities of mind or actions; as once it fell out with Moses.

Obs. 5. In any surprisal with seemingly insuperable difficulties, it is our duty immediately to set faith at work; not to consult with flesh and blood, nor hearken unto carnal reasonings or contrivances, which will but entangle us and increase our distress. So did Abraham, who immediately, upon the command of God, applied himself unto his duty. In such cases, whatever arguings or reasonings do arise in our minds before faith hath had its due exercise in resignation, trust, and acquiescency in the will of God, are pernicious unto the soul, or destructive unto its comforts. They weaken it, entangle it, and make it unfit to do or suffer. But when faith hath had its work, and hath brought the soul unto a due composure in the will of God, it may take a sedate consideration of all rational means of relief unto its advantage.

Obs. 6. There may sometimes, through Gods providential disposal of all things, be an appearance of such an opposition and inconsistency between his commands and promises, as nothing but faith bowing the soul unto divine sovereignty can reconcile, Gen 32:8-12. These, and sundry other things of the like nature, we may learn from this great example of the faith of the father of the faithful, here proposed unto us: all which deserve to be handled more at large than the nature of the present work will allow.

The especial working of the faith of Abraham in this case of distress, with the event of it, is declared, verse 19.

Heb 11:19. Accounting that God [was] able to raise [him] up even from the dead; from whence also he received him in a figure.

1. The immediate object of his faith in general was the power of God; that God was able.

2. The application of that power by faith, was unto the resurrection of the dead; to raise him from the dead.

3. The manner of its effectual working in him; it was in a way of reasoning, or of computing one thing from another.

4. The event hereof was,

(1.) The reception of his son back again unto himself, whom he had offered in the manner before described.

(2.) The manner of it; it was in a figure. Which things must be explained.

1. [The immediate object of his faith was the power of God.] But unto the right understanding of this, some things must be premised which are supposed in the words; as,

(1.) Abraham firmly believed, not only the immortality of the souls of men, but also the resurrection from the dead. Had he not done so, he could not have betaken himself unto this relief in his distress. Other things he might have thought of, wherein God might have exerted his power; but he could not believe that he would do it in that which itself was not believed by him. And it is in vain to inquire what especial revelation Abraham had of these things; for the resurrection from the dead, which includes the other, was an essential part of the first promise, or no relief is tendered therein against the curse, which was a return unto the dust. And,

Obs. 1. It is good for us to have our faith firmly built on the fundamental articles of religion, such as these are; without which we cannot act it on particular occasions and trials, wherein an application is made of such fundamental principles unto our present cases.

(2.) He owned the omnipotency of God, as able to produce inconceivable effects. He did not limit God, as they did in the wilderness, as the psalmist at large describes their unbelief, Psa 78:19-20; Psa 78:40-41. He rested on this, that the power of God could extend itself unto things by him past finding out and incomprehensible. This was the life and soul as it were of the faith of Abraham; he believed that the power of God was infinitely sufficient to secure his truth and veracity in his promises, though he could neither conceive nor understand the way whereby it was to be done. And,

This is the life of faith at present in all that truly believe. Every thing in the world seems to lie cross unto the accomplishment of most eminent divine promises, and wherein the church, next unto things eternal, is most eminently concerned; but yet though things are very dark and dreadful, they are not in such a dismal strait as gluey were when the father of the faithful had his knife at the breast of him on whose life the accomplishment of all the promises did depend. Yet he rested in the power of God to secure his own veracity; and so may we do also at present. Wherefore,

(3.) Abraham still firmly believed the accomplishment of the great promise, although he could not discern the way whereby it would be fulfilled. Had his faith failed herein, his obedience had been needless and useless. And this is the last anchor of faith. It cleaves unto and rests upon the truth of God in his promises, against all objections, temptations, and oppositions, although they are such as reason in its highest exercise can neither conflict with nor conquer. And unto this end, God, who permits such objections to arise against it, or what he hath promised, yea, disposeth such trials and difficulties unto it, as shall be insuperable unto all the rational powers of our souls, giveth security in and from himself alone against them all. God who cannot lie hath promised, Tit 1:2. And in further confirmation hereof unto us, he sware by himself, Heb 6:13. And that faith which cannot rest in God himself, and the consideration of his properties engaged for the accomplishment of his promises, without other helps or corroborating testimonies, yea, against all conclusions and determinations of sense and reason, is weak, if it be sincere, Isa 1:10. On these principles, which were fixed immovably in his mind, he, Reasoned within himself as unto the way and man-net whereby the power of God would make good his truth in the accomplishment of the promise: Accounting; that is, computing, reasoning in himself from the principles of faith that were fixed in his mind. God making a covenant with him, or taking him into covenant with himself, had peculiarly revealed himself unto him by the name of God Almighty, Gen 17:1. This, therefore, did Abraham principally consider in all his walking before him. And now he thought was the season wherein he should see an instance of the almighty power of God. How this would work and exert itself, as yet he could not understand; for he had no reserve in his mind that Isaac should not die. This, therefore, on the aforesaid principles, first presented itself unto him, that if there were no other way, yet after he had slain him, and burnt him to ashes, God could again raise him from the dead.

3. The manner of the expression declares the greatness of the matter spoken of, in his apprehension: Even from the dead. It is not said, as we supply it, to raise him up from the dead, but only, to raise from the dead.

The resurrection of the dead is that which is proposed as the object of his faith; the application of it unto Isaac, and at that season, is included in what is expressed. This, then, is that which he reckoned upon in himself:

(1.) That God was able to raise the dead in general.

(2.) That he could so raise up Isaac after his death; which in this reasoning he supposed.

(3.) That after this resurrection, if it should so fall out, it would be the same individual person that was offered; whereby the word which he spake unto his servants, that he and the lad would go and worship and come again to them, Gen 22:5, would be made good.

But these reasonings were not immediate acts of faith, as unto the object of them, in their application unto Isaac, but effects of it. The conclusions he made were true and right, but the thing itself, or the raising of Isaac from the dead, was not the object of faith; for it was not to be, and nothing but what is true, and what will be eventually true, can be believed with faith divine. No man ever was or can be obliged to believe that to be, which is not; or that that shall be, which shall never be. Only, whereas there was nothing herein that was inconsistent with any divine revelation, he did so far assent unto the possibility of this event, as to quiet his mind in the work and duty which he was called unto.

It is evident, therefore, that by faith he devolved the whole event of things on the sovereignty, power, and truth of God; and in his reasoning thereon thought it most likely that God would raise him from the dead.

4. Lastly, The event of things is expressed, answering the faith of Abraham absolutely, and his reasonings also, in a figurative compliance with them: From whence also he received him in a figure.

(1.) The promise was absolutely secured; Isaac was preserved alive, that in him his seed might be called.

(2.) Abrahams obedience was fully accomplished. For he had parted fully with Isaac; he was no more his than if he had been actually dead; whence it is said that he received him again. He was made to be Gods own, to belong unto him alone, as devoted; and God gave him again unto Abraham.

(3.) Isaac was considered in the state of the dead, that is, under the command of God, and in his fathers determination; so as that the apostle says he offered him; and therefore it is said that he received him from that state. Whence also: One expositor conjectures that respect is had herein unto Abrahams first receiving of Isaac at his nativity from the womb of Sarah, which was as dead; than which nothing can be more remote from the sense of the place, unless it be some other conjectures of the same expositor on the like occasions.

(4.) But whereas Isaac did not die, was not actually dead, he is said to receive him from that state only in a figure. See the various translations of the word here used before. Conjectures have been multiplied about the meaning of this word: in a figure, a parable, a representation, a resemblance. I shall not trouble the reader with them; it is not my manner. Nor have I here any thing to add unto what was first fixed on by the most judicious Calvin, who hath herein been followed by all sober expositors: He received him as from the dead, in a figure or resemblance of the resurrection from the dead. For whereas he had offered him up in faith, and thereon looked on him as dead, resting his soul in the power of God alone to raise him from the dead, his restoration, or giving him unto him again, had a complete representation of the resurrection of the dead at the last day. So have I briefly passed through this great instance of the faith of the father of the faithful, with some considerations of the conflicts which he had with temptations, and his conquest over them. And these things, I confess, require a more full search into and contemplation of, if the nature of my present design would admit of it. But yet, when I should have done my uttermost, I can easily discern how short I should fall, not only of discovering the depth of the treasures of divine wisdom herein, but also of the workings and transactions of faith in and by all the faculties of his soul in Abraham himself. I leave them, therefore, as objects of their meditation who have more skill and experience in these divine mysteries than I have attained unto. Some things we may yet observe from the whole; as,

Obs. 2. The privileges and advantages that Abraham obtained on this trial, exercise, and victory of his faith. For,

1. He had hereon the most illustrious immediate testimony from heaven of Gods acceptance and approbation of him that ever any one had in this world, unless it were Jesus Christ himself, Gen 22:11-12.

2. The promise was solemnly confirmed unto him by the oath of God, which gave him absolutely infallible security that there was no reserved condition in it, on which its accomplishment was suspended, verses 16-18.

3. He was constituted heir of the world, verses 17,18; and,

4. The father of the faithful. And,

5. An end was put unto all his trials and temptations. After this he was exercised with no more difficulties, but walked in peace unto the end of his days. And we may be assured that,

Obs. 3. Faith obtaining the victory in great trials (as suffering for the truth), and carrying us through difficult duties of obedience, shall have a reward even in this life, in many unspeakable spiritual privileges and advantages.

This one instance is sufficient in itself to confirm the assertion of the apostle and his whole intention, namely, as unto the power and efficacy of faith in carrying believers through all difficulties and oppositions which they may meet withal in the profession of the gospel and the course of their obedience. For if we consider both parts of Abrahams trial, 1. As unto nature, in the sacrificing of his only son, for whose sake he had undergone a wearisome pilgrimage;

2. As unto grace and faith itself, in the dread of the command, and open appearance of the defeatment of the promise; nothing equal to it can befall us in our profession.

Obs. 4. This example was peculiarly cogent unto the Hebrews, who gloried in being the children of Abraham, from whom they derived all their privileges and advantages. Wherefore they were justly pressed with this instance, as they were before by our Savior, when he told them that if they were the children of Abraham, they would do the works of Abraham, Joh 8:39. And an encouragement it was unto them, to abide in that faith wherein he had had such glorious success.

Obs. 5. We may also consider, that,

1. If we are children of Abraham, we have no reason to expect an exemption from the greatest trials, that the same faith which was in him is able to conflict withal.

2. We have no reason to be afraid of the fiercest and severest trials that may befall us, having so great an instance that faith is able to carry us through them all victoriously.

3. Difficult duties of obedience warranted by divine command, and successes of faith under trials, shall have a present reward in this life. In keeping thy commandments there is great reward.

4. Though death should seem to pass on any of the promises concerning the church, yet nothing need shake our faith, whilst we can believe the resurrection of the dead. They will be given as in a figure of it.

Fuente: An Exposition of the Epistle to the Hebrews

Abrahams Great Trial

“By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son. Of whom it was said, That in Isaac shall thy seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.” Heb 11:17-19

In Heb 5:8 we read that our Savior, the Lord Jesus Christ, Though he were a Son, yet learned he obedience by the things which he suffered. And that which was true of our Redeemer, when he walked upon this earth as a man, is true of us. If we are the children of God, as long as we live in this body of flesh, we will be required to learn obedience. And we learn obedience by the things which we suffer by the hand of Gods wise and good providence.

The life of the believer is a series of trials, by which his faith is tested, proved, and strengthened. Character is developed by discipline. And God will develop the character of his saints. It appears that frequently there is one great trial of faith, for which all other trials seem to be preparatory. Certainly, that was the case with Abraham and the great trial of his faith described in these verses.

By faith Abraham, when he was triedGods will is the rule of justice and goodness, and whatever he requires is just and good. We dare not attempt to call the Almighty to our bar. He gives no account to us of his matters. His command to Abraham to offer up his son Isaac may be confusing to men. Men may use it to blaspheme his name; but the Lord our God is the Lord of life. He gives it, he preserves it, and he takes it as he will, by whatever means he pleases.

Offered up Isaac.Abraham showed no reluctance. As soon as he had Gods command, he traveled three days journey to the place of sacrifice. He took the wood for the burnt offering, laid it on his son; took fire, and carried a knife in his hand to slay his son. He built an altar, laid the wood in order on it; and bound his son, laid him on the altar before the Lord, took the knife, and stretched forth his hand to slay his darling son. He fully intended to kill his only son upon the mount of sacrifice. In fact, God declares that he actually offered up Isaac, because in his heart the deed was done.

For this, he is held before us as a great example of faith. Had God not stopped him, Abraham would have killed his son by faith. He believed God. He trusted the equity, justice, and wisdom of his God and his Gods command. Believing God, he was fully assured of the truth and faithfulness of the Lords promises, no matter how his providence and commands might seem to contradict them. Moreover, Abraham was fully persuaded that God would, one way or another, fulfill his promises, raise Isaac from the dead, and save his people through that Savior who was to come through Isaacs loins! This was great faith indeed! Being great faith, it was greatly tried.

And he that had received the promises offered up his only begotten son.

The Lord God promised Abraham that he would have a son, that a great multitude would be born of him, a people who would inherit the land of Canaan, a people who would inherit the earth. The promise of God to Abraham was that the Messiah himself, (the Womans Seed, the Christ, the Redeemer) would come into the world through Isaac! The Holy Spirit calls our attention to this fact specifically in Heb 11:18-19.

And he that had received the promises offered up his only begotten son. Of whom it is said, That in Isaac shall thy seed be called. Accounting that God was able to raise him up, even from the dead!

Commenting on these words, John Gill wrote, Abraham did not go to the place of sacrifice without thought. Yet, he did not consult with flesh and blood. His reasoning was the reasoning of faith; and the conclusion of it was, that God was able to raise him from the dead. He knew that he had received him at first, as it were, from the dead; he sprung from his own dead body, and out of Sarahs dead womb; and though his faith did not prescribe to God, yet he believed that God would raise his son from the dead, rather than that his promise should fail; and this conclusion proceeded upon the power and faithfulness of God.

From whence also he received him in a figure.Abraham received Isaac as one raised from the dead, in a figure, in a picture, for the purpose of teaching us about faith.

Fuente: Discovering Christ In Selected Books of the Bible

faith: Gen 22:1-12, Jam 2:21-24

when: Deu 8:2, 2Ch 32:31, Job 1:11, Job 1:12, Job 2:3-6, Pro 17:3, Dan 11:35, Zec 13:9, Mal 3:2, Mal 3:3, Jam 1:2-4, Jam 5:11, 1Pe 1:6, 1Pe 1:7, 1Pe 4:12, Rev 3:10

received: Heb 7:6

offered: 2Co 8:12

only: Gen 22:2, Gen 22:16, Joh 3:16

Reciprocal: Gen 22:3 – General Gen 22:10 – General 1Ki 17:13 – make me thereof 1Ki 17:15 – did according Neh 9:8 – foundest Job 23:10 – he hath Jer 13:5 – as Mat 1:2 – Abraham Mar 11:23 – and shall Joh 11:22 – that Rom 3:25 – remission Rom 9:9 – Sarah Gal 3:17 – the covenant Gal 5:6 – faith 1Th 1:3 – your Heb 6:12 – inherit Heb 11:33 – wrought Jam 1:12 – when Jam 2:14 – though Jam 2:22 – faith

Fuente: The Treasury of Scripture Knowledge

Heb 11:17. When he was tried means when his faith was put to a test. Offered up Isaac. Abraham did not literally sacrifice his son, but he went as far as the Lord permitted him to go. Not knowing that God would change the order, Abraham was put to as strong a test of his faith as if he had slain his son. His only begotten son is mentioned to emphasize the severity of the test.

Fuente: Combined Bible Commentary

Heb 11:17. Thus they lived and died. The writer now returns to particular instances, in order to illustrate not the final results, but the power and heroic deeds of the faith which was thus honoured. By faith Abraham being tried (his trials were long continued), hath offered up (the purpose of his heart was complete, and has abiding results) Isaac; and (intensivenor only Abraham, Isaac, butyea) he that had gladly received (literally, accepted, welcomed as with open arms) the promises was offering up his only-begotten son. The tense now recalls attention to the literal fact; the work was beguna marvellous act of faith; it was against naturenay, even against what seemed the Divine purpose; for it was through this son the nations were to be blessed.

Fuente: A Popular Commentary on the New Testament

The next person instanced in, for the fame of his faith, is Abraham who was deservedly styled the father of the faithful; him God tries in a very extraordinary manner, by putting him upon offering up his son Isaac.

Where note, That where God gives much grace, he tries grace much; the greater the faith, the greater the trial; strong faith must prepare for strong trials. Here Abraham’s faith was tried, whether he would yield to God’s command against nature; his love was tried, whether his affection was not more strong to his son than to his God; and his fear was tried, whether he did reverentially acknowledge and stand in awe of God, by adoring his sovereignity and dominion over him. Trials are the best touchstone of faith, without which men will want the best evidence of its sincerity: and great trials in believers are an evidence of great faith.

Observe farther, The excellency of Abraham’s faith and obedience upon this trial: he offered up his son Isaac: that is, he did it in part, and was ready to have done it thoroughly, had not God countermanded him.

Learn hence, that where there is a divine command obliging us to obedience, it is the wisdom and duty of faith to close its eyes against all insuperable difficulties and dangers. Abraham objected not against the horrid nature of the command to kill a son, his own son, his only son, the son of the promise, but deliberately, and upon due consideration, was ready to execute what God required.

Lord! what a strong faith was here, fortified with an impregnable resolution, that could make Abraham hold out three days against the violent assaults of his own nature, and the charming presence of his son, enough to melt his heart; yet nothing made him stagger in his duty, but he performs a most miraculous act of obedience, in defiance of all difficulties.

Observe lastly, The fruit and success of Abraham’s faith; he believed God could and would raise Isaac from the grave, and he receive him again in a figure as one snatched out of the very jaws of death. There is no such way to enjoy the continuance of an earthly comfort, as by resigning it up to God; Accounting that God was able to raise him up even from the dead, from whence also he received him in a figure.

Fuente: Expository Notes with Practical Observations on the New Testament

The Faith of the Fathers

God asked Abraham to take that son of promise, Isaac, and offer him up as a sacrifice ( Heb 11:17 ; Gen 22:1-14 ), thus causing his faith to be tested to its fullest. Yet, Abraham was ready to obey God completely, even to the sacrificing of this son of promise. Remember, Isaac was the only son of his kind ( Gen 17:14-21 ) and only through him could the promises of God be kept.

Lightfoot writes, “The word translated offered is in the perfect tense, while the expression was ready to offer up is in the imperfect. The imperfect tense vividly portrays unfinished action: Abraham was in the act of offering Isaac when God intervened. The perfect tense expresses the idea that the demands in the sacrifice were fully met, and that, from an ideal standpoint and as far as Abraham was concerned, the offering was a completed action.” Though Abraham had other children, God had decreed Isaac would be the only one considered as being from the regular line of descent ( Gen 21:12 ; Gen 25:4-5 ).

The greatness of Abraham’s faith is seen in his belief that God could raise Isaac from the dead. Milligan suggests, in agreement with other commentators, that Abraham did receive Isaac figuratively raised from the dead and this is that of which the end of the verse speaks ( Heb 11:18-19 ). In Abraham’s mind, or figuratively, Isaac was already dead, so he figuratively received him back alive. I would say that Jesus Christ was very much like Isaac and could very well serve as the antitype of Isaac who was thus raised up.

Isaac did indeed bless his sons through faith ( Gen 27:27-40 ), since he could not see the way his sons’ lives would be lived. It was also in faith that Jacob blessed Joseph’s sons ( Gen 48:1-20 ) setting Ephraim, the youngest, before Manasseh. He also worshipped, believing that Joseph would bury him as promised ( Gen 47:29-31 ). Joseph died in faith, just as his father had. He believed that God would deliver His people as promised and, because of that belief, made his relatives promise to carry his bones with them ( Heb 11:20-22 ; Gen 50:22-26 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 11:17-18. By faith Namely, by believing that God would perform his promise of giving him a numerous issue, notwithstanding that the command here referred to seemed to contradict and preclude the performance of it; Abraham, when he was tried When God made that glorious trial of him, recorded Gen 22:9-10; offered up Isaac

In this trial of Abrahams faith, there was the highest wisdom. For God, to whom all his creatures belong, and who may justly take away the life of any of them by whatever means or instruments he thinks fit, ordered Abraham with his own hands to sacrifice his only son Isaac, in whom all the promises were to be fulfilled, that the greatness of Abrahams understanding, faith, and piety, becoming conspicuous, future generations might know with what propriety God made him the pattern of the justification of mankind, and the father of all believers, for the purpose of their receiving the promises in him. The sacrifice of Isaac was commanded also for the purpose of being a type of the sacrifice of Christ. Isaac, indeed, was not sacrificed: but Abraham, in the full resolution of obeying Gods command, proceeded so far as to show that if he had not been hindered by God himself, he would actually have obeyed it. For he bound Isaac, laid him on the altar, stretched forth his hand, and took the knife to slay his son, Gen 22:10. Now, though Abraham was restrained from killing Isaac, his firm purpose to offer him was considered by God as equivalent to the actual offering of him, Gen 22:16 : Because thou hast done this thing, and hast not withheld thy son, thine only son. But if Abraham, at Gods command, was willing himself to slay his only son, how much more willing should we be to part with our beloved children and friends when God himself takes them from us by death? And he that had received the promises That his seed should be as the stars, and should inherit Canaan, and that all the nations of the earth should be blessed in his seed; offered up his only-begotten Isaac is so called, because Abraham had no other son by Sarah, his legitimate wife; of whom it was expressly said, (Gen 21:12,) In Isaac shall thy seed be called From him shall the blessed seed spring; and in him all the promises which I have made to thy seed shall be fulfilled. Observe here, reader, 1st, Faith must be tried; and of all graces it is most suited to trial: 2d, God proportions trials, for the most part, to the strength of faith: 3d, Great trials, in believers, are an evidence of great faith, though not understood, either by themselves or others, before such trials: 4th, Trials are the only touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it to others. Wherefore, 5th, We ought not to be afraid of trials, because of the admirable advantages of faith by them. See Jas 1:2; Jas 1:4; 1Pe 1:6-7. And 6th, Let them be jealous over themselves who have had no special instances of the trial of their faith: 7th, True faith, being tried, will in the issue be victorious. Owen.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Verse 17

Hebrews 11:17; Genesis 22:1-10.

Fuente: Abbott’s Illustrated New Testament

11:17 By faith Abraham, when he was {k} tried, offered up Isaac: and he that had received the {l} promises offered up his only begotten [son],

(k) Tried by the Lord.

(l) Although the promises of life were made in that only begotten son Isaac, yet he appointed him to die; and so against hope he believed in hope.

Fuente: Geneva Bible Notes

Here the writer began to develop the idea that he expressed in Heb 11:3, that faith should be the way the believer looks at all of life and history. He did so to help his readers see that continuance in faith is the only logical and consistent attitude for a believer.

"A new movement, the author’s exposition of the life of faith, begins here. In a multiplicity of varied experiences faith remains the constant factor by which these experiences are met and understood. Faith constitutes a Christian’s true ’world view’ (cf. Heb 11:3)." [Note: Hodges, "Hebrews," p. 808.]

It is the belief that God could and would raise the dead that is the key element in these verses. From Abraham’s perspective God’s promise and His command seemed to conflict.

"We are apt to see this as a conflict between Abraham’s love for his son and his duty to God. But for the author the problem was Abraham’s difficulty in reconciling the different revelations made to him." [Note: Morris, pp. 121-22.]

Abraham was willing to continue to trust and obey God because He believed God could even raise Isaac, his unique (Gr. monogenes) son, from the dead to fulfill His promises of an heir. Similarly we need to continue to trust and obey God even though He may have to raise us from the dead to fulfill His promises to us. Isaac’s restoration was a type (Gr. parabole, parable, figure, illustration) of the fact that God will give us what He has promised if we continue to trust and obey Him. When Isaac arose from the altar, it was as though he had risen from the dead.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)