Hebrews 11:17

Heb_11:17-19

Abraham, when he was tried, offered up Isaac

Abraham offering Isaac

I.

ABRAHAM WHEN HE WAS TRIED. Some lives abound in tests, others are marvellously free from trial. Some are let off with few lessons, others destined for exalted service have hard tasks to master and difficult problems to solve. Observe how Abraham had been tried all along. When at the outset he left his country, and during his subsequent journeyings, the Divine command became more and more explicit. Meanwhile, as a providential antithesis, Abraham was gradually stripped of his earlier associates. His father died at Haran. Then came to him the repetition of the old command, with the significant addition to leave his fathers house. This involved his leaving his brother Nahor and family. Later on even Lot separated from him under conditions which must have made the separation doubly painful. When, therefore, the command came to offer up Isaac the trial reached its greatest depth and intensity. There are crucial tests in every true life, for which every preceding trial has prepared the way. Such was this supreme test in Abrahams life. The greatness of the test appears in the exceptional character of the demand. It appeared as a direct contradiction of Gods promise. The detail was painful in the extreme.

II. THE OBEDIENCE OF ABRAHAM WAS

1. Prompt. The command came in the night. Early in the morning Abraham rose up, &c. Nothing was said to Sarah, to Isaac, or to the young men, that would have made Abrahams obedience to that command more difficult. The obedience was as spontaneous as the command startling.

2. Persistent. Abraham had the sustaining force which enabled him to maintain his purpose unwaveringly during the trying period of suspense between the command and the full obedience to it.

3. Perfect. When Abraham lifted up the knife the sacrifice was complete. Isaac had already been sacrificed upon the altar of a fathers heart. Only the tragedy, and not the real sacrifice, was prevented.

III. Further, GOD SUPPLEMENTED ABRAHAMS OBEDIENCE, AND COMPLETED THE PROVISION FOR THE SATISFACTION OF HIS OWN COMMANDMENT, BY POINTING TO THE RAM IN THE THICKET. The great principle had already been enunciated by Abraham, God will provide

Himself a lamb for a burnt offering. The question of Isaac which called forth this answer--Where is the lamb for a burnt offering?--is the representative question of the world. Man in all ages has been seeking a lamb for a burnt offering. Abrahams answer is the reply of God in Jesus Christ. The history of sacrifices outside the Christian religion is the history of man offering sacrifices to God; the story of the Christian religion is that of God offering a perfect sacrifice for man. (D. Davies.)

Abrahams faith

I. THE SUPPORTS WHICH ABRAHAMS FAITH DERIVED FROM PAST EXPERIENCE.

1. Consider the call and the promises given to him in Gen_12:1-7. These were satisfactory and convincing, when we consider them in detail, and likewise who made them.

2. Consider the circumstances of the promises made to him, and the covenant entered into with him (Gen_15:1-21.).

3. Abraham had the experience of a third call of gracious promises made to him, and a covenant-seal appended to both (Gen_17:1-8). The seal of circumcision is appended in verse 10. Here is not only promising and entering into covenant, but giving proof and sensible experience. What could be more encouraging than the intercourse with God in these transactions?

4. What could be more experimentally satisfactory than the communion which Abraham had with the three angels?

5. Then follows the scene referred to in our text, and the trial of Abrahams faith, so much celebrated in Scripture.

II. Considering all the foregoing circumstances, we may perceive THE WARRANT WHICH ABRAHAM HAD TO TRUST IN HIS COVENANT GOD IN ALL TIME TO COME,

1. He could not otherwise have been convinced of the benevolence of Him who condescended to eat and drink with him under the tree. Such condescension and humility must have convinced him of the goodness of that God who had showed him such favour and friendship.

2. He must have been convinced of the tender regard of that God who had heard his prayer in behalf of Ishmael--had changed his wifes name from Sarai to Sarah--promised that she should have a son--and mentioned his name (Gen_17:15-21).

3. He must have been convinced of the compassion of God to men, from the six different answers to his prayer for the inhabitants of Sodom.

4. He must have been convinced of the power and goodness of that Lord, who had, contrary to all human appearance, both made and fulfilled the promise of granting him Isaac.

5. Abraham was fully convinced that God was able to raise Isaac up even from the dead; and that, as He had given him, He had full right to take him away, as He might think best.

Improvement:

1. Such as would imitate the faith of Abraham, should take notice of Gods dealings with them in the course of His providence.

2. Such as notice not the dealings of God with them are in the dark as to the length which they have proceeded in the Divine life; and, if they continue in this state, must die in darkness at last. (James Kidd, D. D.)

The excellency of Abrahams faith and obedience

I. THE FIRMNESS AND STEADFASTNESS OF HIS FAITH will appear, if we consider what objections there were in the case, enough to shake a very strong faith. There were three great objections against this command, and such as might in reason make a wise and good man doubtful whether this command were from God.

1. The horrid nature of the thing commanded.

2. The grievous scandal that might seem almost unavoidably to follow upon it.

3. And the horrible consequence of it, which seemed to make the former promise of God to Abraham void.

II. We will consider THE CONSTANCY OF HIS RESOLUTION TO OBEY GOD, notwithstanding the harshness and difficulty of the thing. He was to offer up his son but once; but he sacrificed himself and his own will every moment for three days together. It must be a strong faith, and a mighty resolution, that could make him to hold out three days against the violent assaults of his own nature, and the charming presence of his son, enough to melt his heart as often as he cast his eyes upon him; and yet nothing of all this made him to stagger in his duty, but being strong in faith, he gave glory to God, by one of the most miraculous acts of obedience that ever was exacted from any of the sons of men.

III. I come to consider THE REASONABLENESS OF HIS FAITH, in that he was able to give satisfaction to himself in so intricate and perplexed a case. The constancy of Abrahams faith was not an obstinate persuasion but the result of the soberest consideration. As for the objections I have mentioned.

1. The horrid appearance of the thing, that a father should slay his innocent son. Why should Abraham scruple the doing this at the command of God, who, being the author of life, hath power over it, and may resume what He hath given, and take away the life of any of His creatures when He will, and make whom He pleaseth instruments in the execution of His command?

2. As to the scandal of it, that could be no great objection in those times, when the absolute power of parents over their children was in its full force, and they might put them to death without being accountable for it.

3. As to the objection from the horrible consequence of the thing commanded, that the slaying of Isaac seemed to overthrow the promise which God had made before to Abraham, that in Isaac his seed should be called; this seems to him to be the great difficulty, and here he makes use of reason to reconcile the seeming contradiction of this command of God to His former promise. So the text tells us that he offered up his only begotten son, of whom it was said, that in Isaac shall thy seed be called; reasoning that God was able to raise him up from the dead.

IV. SOME OBSERVATIONS AND INFERENCES.

1. Human nature is capable of clear and full satisfaction concerning a Divine revelation. For if Abraham had not been fully and past all doubt assured that this was a command from God he would certainly have spared his son.

(1) God can work in the mind of a man a firm persuasion of the truth of what He reveals, and that such a revelation is from Him.

(2) God never offers anything to any mans belief, that plainly contradicts the natural and essential notions of his mind; because this would be for God to destroy His own workmanship, and to impose that upon the understanding of man which, whilst it remains what it is, it cannot possibly admit.

2. The great and necessary use of reason in matters of faith. For we see here that Abrahams reason was a mighty help to his faith. Here were two revelations made to Abraham, which seemed to clash with one another; and if Abrahams reason could not have reconciled the repugnancy of them, he could not possibly have believed them both to be from God; because this natural notion that God cannot contradict Himself, every man does first and more firmly believe than any revelation whatsoever. I know there hath a very rude clamour been raised by some persons against the use of reason in matters of faith; but how very unreasonable this is will appear to any one that will but have patience to consider these following particulars:

(1) The nature of Divine revelation; that it doth not endow men with new faculties, but propoundeth new objects to the faculties, which they had before. Reason is the faculty whereby revelation is to be discerned; for when God reveals anything to us, He reveals it to our understanding, and by that we are to judge of it.

(2) This will farther appear if we consider the nature of faith. Faith is an assent of the mind to something as revealed by God; now all assent must be grounded upon evidence; that is, no man can believe anything unless he have or thinks he hath some reason to do so.

(3) This will yet be more evident, if we consider the method that must of necessity be used to convince any man of the truth of religion. Suppose we had to deal with one that is a stranger and enemy to Christianity, what means are proper to be used to gain him over to it? The better way would be to satisfy this mans reason by proper arguments that the Scriptures are a Divine revelation, and that no other book in the world can with equal reason pretend to be so; and if this be a good way, then we do and must call in the assistance of reason for the proof of our religion.

(4) Let it be considered farther that the highest commendations that are given in Scripture to any ones faith, are given upon account of the reasonableness of it. Abrahams faith is famous, and made a pattern to all generations, because he reasoned himself into it notwithstanding the objections to the contrary, and he did not blindly break through these objections, and wink hard at them; but he looked them in the face, and gave himself reasonable satisfaction concerning them.

(5) None are reproved in Scripture for their unbelief, but where sufficient reason and evidence was offered to them.

(6) To show this yet more plainly, let us consider the great absurdity of declining the use of reason in matters of religion. There can be no greater prejudice to religion than to decline this trial. To say we have no reason for our religion is to say it is unreasonable.

3. God obligeth no man to believe plain and evident contradictions as matters of faith. Abraham could not reasonably have believed this second revelation to have been from God, if he had not found someway to reconcile it with the first.

4. The great cause of the defect of mens obedience is the weakness of their faith. Did we believe the commands of God in the gospel, and His promises and threatenings, as firmly as Abraham believed God in this case; what should we not be ready to do, or suffer, in obedience to Him?

5. We have great reason to submit to the ordinary strokes of Gods providence upon ourselves, or near relations, or anything that is dear to us. Most of these are easy compared with Abrahams case; it requires a prodigious strength of faith to perform so miraculous an act of obedience.

6. We are utterly inexcusable if we disobey the easy precepts of the gospel. (Abp. TiIlotson.)

The supreme test of faith

I. THAT GOD ALONE KNOWS HOW TO ASCRIBE 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.

II. THAT OFTTIMES GOD RESERVES GREAT TRIALS FOR WELL-EXERCISED FAITH. So this trial betel 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.

III. THAT FAITH MUST BE TRIED; AND THAT OF ALL GRACES IT IS SUITED SUITED UNTO TRIAL.

IV. THAT GOD PROPORTIONS TRIALS FOR THE MOST PART UNTO THE STRENGTH OF FAITH.

V. YEA, GREAT TRIALS IN BELIEVERS ARE AN EVIDENCE OF GREAT FAITH IN THEM, THOUGH NOT UNDERSTOOD EITHER BY THEMSELVES OR OTHERS BEFORE SUCH TRIALS.

VI. 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.

VII. WE OUGHT NOT TO BE AFRAID OF TRIALS BECAUSE OF THE ADMIRABLE ADVANTAGES OF FAITH IN AND BY THEM (see Jam_1:2-4; 1Pe_1:6-7).

VIII. LET THEM BE JEALOUS OVER THEMSELVES WHO HAVE HAD NO ESPECIAL INSTANCES OF THE TRIAL OF THEIR FAITH.

IX. TRUE FAITH, BEING TRIED, WILL IN THE ISSUE BE VICTORIOUS.

X. DIVINE REVELATIONS DID GIVE SUCH AN EVIDENCE OF THEIR BEING IMMEDIATELY FROM GOD TO THOSE WHO RECEIVE THEM, THAT THOUGH IN ALL THINGS THEY CONTRADICTED THEIR REASON AND INTEREST, YET THEY RECEIVED THEM WITHOUT ANY HESITATION.

XI. The great glory and commendation of the faith of Abraham consisted 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 to another.

XII. IT IS A PRIVILEGE AND ADVANTAGE TO HAVE AN OFFERING OF PRICK 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.

XIII. OBEDIENCE BEGUN IN FAITH, WITHOUT ANY RESERVES, BUT WITH A SINCERE INTENTION TO FULFIL 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.

XIV. THE POWER OF FAITH IN ITS CONFLICT WITH, AND CONQUEST OVER NATURAL AFFECTIONS, WHEN THEIR UNAVOIDABLE BENT AND INCLINATIONS ARE CONTRARY TO 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. (John Owen, D. D.)

The sacrifice of Isaac:

I. WE OFTEN TALK OF TRIALS. It may be questioned whether there ever was a trial of the kind at all equal to this. All ages, says Bishop Hall, have stood amazed at it; and still the mystery of the Divine mandate is not greater than the strength of Abrahams faith.

1. This command has reference to a son, an only son; and what is more, the son of Abrahams old age; and what is still more, for aught that appears, a dutiful, obedient son: one who must have been beloved for his unobtrusive excellences.

2. In addition to this you are to bear in mind that this son was the embodiment of a promise and covenant that Abraham held dearer than all earthly good, dearer than his own life. When you consider that that covenant had in it the germ of the covenant of grace, it is clear that he looked upon Isaac as, in some sort, an incarnate representation of salvation. His loss was enough to shake the very foundations of the fathers faith.

3. We may remark that Abraham was commanded to perform this act with his own hand. It must not be entrusted to another. He must be the priest to immolate this innocent victim.

4. You are to observe further that it was a protracted trial. A three days journey, with all its painful exercises of mind, must be interposed to try Abrahams faith and obedience.

5. You must notice the cruel nature of the sacrifice itself. There must be first the knife, and afterwards the fire. A fathers hand carried them both.

6. Analyse the command itself, and you will see that it amplifies every circumstance calculated to harrow up the fathers feelings. The very terms in which God makes known His will are expressly chosen to touch every fibre of his heart, and set his subsequent obedience in the strongest light.

7. Look at the scandal it would involve; scandal upon God, upon religion, and upon himself. Did none of these painful consequences suggest themselves to the patriarchs mind, and stagger his resolution? He may have thought of them, but they did not move him. He knows and believes that the Judge of all the earth will do right, and that it is his province only to obey.

II. Let us turn to glance at THE CONDUCT OF ABRAHAM UNDER THIS FEARFUL DISPENSATION.

1. We read of no remonstrances, no expostulations, no questionings, no doubts, no evasions, no appeal by prayers.

2. Observe his promptitude and diligence in the duty. He rose up early in the morning to begin the most doleful journey he ever performed. Who would not have thought that to be a little leisurely would have been a pardonable delay? What a strange haste is this on such a terrible errand!

3. Observe farther how steadfastly he keeps out of his way everything that might obstruct him in his purpose. We do not find that he informed Sarah whither he was going, or with what object. He would not expose his resolution to her natural tears and importunities. A little further on he is careful to dismiss even the young men that attended them, that he may be spared their entreaties, and perhaps reproaches, at least till it shall be too late to alter his resolution. What man but Abraham would have cleared his way so carefully of all lawful excuses and impediments. Who does not see his determination to seek no deliverance, but that which comes distinctly and directly from God.

4. Again, notice the terms in which he dismisses these attendants: Abide ye here; and I and the lad will go yonder and worship, and come again unto you. Take this in connection with what the apostle tells us, and you will see the secret of his fortitude; it was his faith. He accounted that God was able to raise him up even from the dead. Still he trusts in the covenant.

5. Let us proceed a little further; there is one yet more piercing trial for the heart of the patriarch. Unsuspecting Isaac, bearing his heavy burden, like our blessed Redeemer carrying His own Cross, as yet little dreaming that he must soon meet a disclosure enough to scorch the fathers lips to utter, as the sons ears to hear; Isaac, I say, pondering upon the intended sacrifice, begins to wonder where the victim is to be found, We have the fire and the wood; but where is the lamb? Oh, cutting stroke! Can Abraham bear this and yet dissemble? Does not suppressed nature assert itself yet, in a burst of uncontrollable emotion? Did neither eye, nor cheek, nor manner, betray the horrid secret? No; calm, collected, determined, he still conceals, and where he meant evasion, prophesies, My son, God will provide Himself a lamb for a burnt offering.

6. How that disclosure was made at last, I know not; but it must have been made. How Abraham prevailed on his son to submit, I know not. No doubt, Isaac helped to build the altar whereon he must be consumed. No doubt he considered that the author was God; the actor, Abraham; the work, a sacrifice; and approved himself a son of Abraham by a voluntary submission. Just when the stroke was about to descend, the voice was heard from heaven, Abraham, Abraham, lay not thine hand upon the lad &c. So easily, so quickly can the Lord turn sorrow into joy! He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.

III. Let us now proceed to consider THE DESIGN OF THIS TRANSACTION, AND THE PRINCIPAL INSTRUCTION IT CONVEYS.

1. In the first place we may inquire whether it is not reasonable to suppose that God intended to give, by the sacrifice of Isaac, a shadow of the great redemption? To this question we reply by appealing, first, to the fulness of its signification considered in this view; secondly, to the general consent of Jewish expositors themselves; thirdly, and chiefly, to the strange and revolting nature of the command given to Abraham, which is hard to be vindicated, or even understood, on any other supposition. On these grounds we plead for a mystical interpretation of the subject. We invite you to contemplate in this shadow the sacrifice which God the Father made when He gave up His only beloved Son to death for your sakes; and the voluntary subjection of Christ, who was led as a lamb to the slaughter, that He might take away your sins. You may even behold in Isaac an image of your Saviour bearing His own Cross; and see him preparing to suffer almost upon that very hill which afterwards became the altar whence the greater victim sent up to heaven the virtue of His atonement, to plead for ever on behalf of a guilty world.

2. In this transaction a great example of faith and obedience is proposed for our consideration. Abraham exhibits a confidence in the Divine promises, which could not be shaken either by his reason or by his afflictions. There are such times of trial in the experience of every believer; and then it is seen who are the seed of Abraham. When God is trusted still amidst the wrecks of human hope; when His covenant is held fast, though Providence be wrapt in impenetrable mystery, and every earthly interest sacrificed on the altar of His service; I see revived the spirit of the patriarch, and recognise that filial resemblance which hinds up in his family the whole Church of God, in both dispensations, from his own age to the end of time.

3. We may observe that this narrative exemplifies the essential connection between faith and works.

4. When reason fighteth against faith, is wisdom to quit that reason which would make us quit the promises. Reason is limited and fallible; and, therefore, it is bound to pay homage to Divine authority. May not this darling idol be the very Isaac which you are called upon to sacrifice? If you withhold it, when God commands, you cannot be blessed with faithful Abraham.

5. And finally, let all Christians remember, in times of tribulation, that God often reserves delivering mercy till their greatest extremity. Wait, believe, obey; in these three words lies the whole scope of piety. May they be realised in our experience and practice, for Christs sake. (D. Katterns.)

Character tested:

The surest way to know our gold is to look upon it and examine it in Gods furnace, where He tries it for that end that we may see what it is. If we have a mind to know whether a building stands strong or no, we must look upon it when the wind blows. If we would know whether that which appears in the form of wheat has the real substance of wheat, or be only chaff, we must observe it when it is winnowed. If we would know whether a staff be strong, or a rotten, broken reed, we must see it when it is leaned on, and weight is borne upon it. If we would weigh ourselves justly, we must weigh ourselves in Gods scales, that He makes use of to weigh us. (Jonathan Edwards.)

Abrahams faith:

He founded his faith upon Gods fidelity and omnipotency. These are the Joachin and the Boaz, the two main pillars whereupon faith resteth. (J. Trapp.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

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 Abraham’s 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 Abraham’s 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 God’s 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 God’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Heb_11:19. Received him in a figure.—Lit. “in a parable.” Stuart thinks the reference is to Abraham’s having originally received Isaac as one born of parents who were virtually dead. But the reference is clearly to the scene on Mount Moriah; and it must mean that when, in full purpose, Abraham had laid his son on the altar, he was potentially sacrificed, and Abraham received him again as one brought back from the death to which he had devoted him.

MAIN HOMILETICS OF THE PARAGRAPH.—Heb_11:17-20

Faith under Divine Discipline.—A special reference is made to Abraham, because in his case Divine discipline took an unusual and extraordinary form. Reference has already been made to the general features of his life, as a sojourner in a strange land, which was indeed the land of promise, though of it he only had a present possession by faith. It was his, because he was quite sure that it would be his. He had the “substance” of what he “hoped for.” But there was one most singular and striking incident in Abraham’s later life, which provided too important an illustration of one sphere of faith for it to be passed over. He who had been called to forsake his early home, and go forth, responsive to Divine leadings, not knowing whither he went, was now called to give up, and even himself to sacrifice, that very child in whom all the promises of God and all the hopes of Abraham seemed to centre. He gave up his father’s home in faith. Could he break up his own home in faith, and with his own hand destroy all hope of a race in whose history God’s promises could be fulfilled? Perhaps a man’s faith has never been put to a severer test than was Abraham’s in that hour of strain. No wonder that early legends represent Sarah as never recovering from the shock of Isaac’s being taken away to be sacrificed, and from that time pining away to her death. Two forms of Divine discipline are indicated in this paragraph.

I. The relation of faith—which makes real the spiritual—to times of trial.—Trials come into every man’s life; but we have to consider the trials which come into the good man’s life—the renewed, spiritual man’s life. And they cannot be explained in any ready, offhand way. Two cases—three, if we class our Lord with men—are given in Holy Scripture, in order to check our satisfaction in general, and hastily made, and surface explanations. We must think about this strange trial of Abraham. We must wonder why Job, “the perfect man and upright,” was so severely afflicted. We stand in awe before the mystery of the agony of the cross, and say, “Why did the innocent One suffer?”

1. This is clear—the punishment of transgressions will not explain all the trials through which good men are called to pass. Job’s friends may persist in it that suffering is always penalty. It is not. The trial to which Abraham was now subjected was not penalty or punishment in any sense whatever. No hint is given of any moral or spiritual failure on the part of Abraham which Divine justice was bound to recognise. The sufferings which came to Job were not penalty or punishment in any sense whatever. When they came upon Job, he was a man standing fully in the Divine acceptance. It is a small, poor, and unworthy view that persists in seeing penalty everywhere. God reproves, in every age, the Job-friends who do that sort of thing.

2. The idea of Divine discipline will not sufficiently explain all the cases of trial which come before us. We may take a comprehensive view of Divine discipline, and say that it includes:

(1) the correction of evils which are ever ready to develop into sin; and also

(2) the culture of moral virtues and graces into strength and completeness; and also

(3) the mastery of life-conditions and relations in the power of moral principle; but we have only got a little way then toward the understanding of Abraham’s trial. On the face of the narrative there is no special call for a discipline of correction or of culture. In the case of Job it is not God who finds it necessary to discipline Job. It is God permitting Job to be tempted and tried, when He knows that he does not need it. Exactly this brings in the perplexity and difficulty of the poem. There was no need for subjecting the ever-acceptable Son to the discipline of the cross. That must be explained from some other point of view. Christian men and women, in their times of trial, would be greatly comforted and strengthened, if we would assure them that trial need not be punishment, and it need not be discipline. Faith in God, in the unseen, in the spiritual, brings round to us another and a better explanation.

3. Much of the trial that comes to good men is vicarious. It does not strictly belong to them; it belongs to others. It has no more necessity than the necessity which God finds for witnessing to some truth, and using them as witnesses. The trial may simply be the service which God asks us to render to our sphere, our age, or the world. This comes out clearly enough in the three cases already called to mind. The trial of Abraham has taught the generations. “Ye have heard of the patience of Job.” Christ, “lifted up, draws all men unto Him.” But what a faith of unseen and eternal things is involved in an obedience like Abraham’s, unquestioning, prompt, entire, almost cheerful—an obedience which involved so severe a trial and loss! It was a triumph indeed of faith that Abraham could see God wanting a witness, and not therefore finally intending to take away his son. Faith in man—the obedience of faith—has never surpassed this: “Accounting that God is able to raise up, even from the dead; from whence he did also in a parable receive him back.” We shall never explain all the cases of trial to which spiritual men are subjected, nor understand the sublime heights to which the faith of spiritual men may reach, until we fully recognise that much of human suffering is vicarious, as was that of our Divine Lord.

II. The relation of faith to the hope of the future.—It is stranger than it seems, that God should have ever held out a prospect before men and generations, and fulfilled His promise, but seldom, if ever, to the man or to the generation. Spiritual men live by faith. Their future is always the “good time coming.” Even to-day men’s faith is exercised concerning the coming of the Son of man, which is hardly yet on the eastern horizon-line. How faith can stand related to the hope and promise of the future is seen in Isaac, who “blessed Jacob and Esau even concerning things to come.” He lived under promise of the possession of Canaan. He died almost as much a stranger as his father had been. He never had the promise fulfilled. But faith held it firm, and made it real. He confidently passed the promise on to his sons. He blessed them in assuring them of God’s blessing. And so still we sing concerning our “good time coming.”

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb_11:17. The Offering of Isaac.—Abraham’s offering of his son is one of the perplexing things of God’s word, because it seems to commend the immoral thing, murder, in connection with God’s worship. But we too readily judge the Divine requirements in patriarchal days by our modern sentiments concerning human sacrifice, forgetting that these should not be projected back into the earlier ages of the world, when men, being in the child-stages, had to be taught by action and ceremonial and symbol, rather than by words. Ancient Easterns had thoughts about God’s absolute proprietary rights in man which we seem to have lost; and we now know that the Accadians, or early inhabitants of Chaldea, sacrificed their firstborn sons in times of special trouble, and their practice the Semitic race had, to some extent at least, copied.

I. Abraham’s sacrifice was a burnt-offering.—This kind of offering was the foundation of the sacrificial system. All the other offerings—peace-offerings, meat-offerings, trespass-offerings, sin-offerings, thank-offerings—were but the detailed adaptation of the burnt-offering to the varieties of human conditions and experiences. The burnt-offering was presented ages before the Mosaic system was established. Can we get to understand this original, simplest, and yet most significant and spiritually suggestive form of sacrifice? It was called a “burnt-offering” because the victim was wholly consumed by fire, and so, as it were, sent up to God on the wings of fire. The victim must be selected with extreme care. It must be pure, unblemished, and as nearly perfect an animal as possible. It was regarded as a whole, an entire and complete offering, only when the life of the creature had been taken. Then, as a complete body, and a whole, completed life, it was ready for offering to God. Then it was laid on the altar, and entirely consumed. What was the idea of such a sacrifice, as it came to the mind of a devout and spiritual worshipper? Can we at all enter into the thought of a serious-minded patriarch or Jew? It must have been this: he passed to God an entire life, a pure, clean beast—gave it to God wholly, body and life; and by so doing he, in a representative way, passed to God himself—himself wholly, body, will, life. He gave to God a representative of what he himself wished to be, what he thus solemnly pledged himself that he would strive to become. Or, to put the same thing in more formal language, the burning of this whole creature by fire “marked it as an expression of perpetual obligation to complete, sanctified self-surrender to Jehovah.” And, therefore, in the Mosaic system, every morning and evening a lamb was sacrificed as a burnt-offering on behalf of the whole covenant people; and the evening victim was to be so slowly consumed that it might last till the morning—an expressive symbol of that continual self-dedication to God which is the duty of man. In the light of this spiritual idea of a “burnt-offering,” we can see something of the Divine purpose in this strange command given to Abraham, that he should offer as a sacrifice his only and beloved son. Evidently God asked for an expression, through that singular burnt-offering, of Abraham’s entire devotion to Himself. He desired to read the patriarch’s very heart through an act of obedience and devotion. He purposed to show the perfect trust and loyalty of His servant, to all the ages, by means of an unusual burnt-offering.

II. Abraham’s sacrifice anticipated the Great Burnt-offering.—It was the sonship of Isaac made him an acceptable offering. His submission and obedience were so different from the yielding of a mere animal, because it had a will in it; and so the sacrifice of Isaac, the son, alone fittingly suggested the obedient sanctified will of Jesus, the Son of God. “Every burnt-offering was a type of the perfect offering made by Christ, on behalf of the race of man, of His human nature and will to the will of the Father.” And this burnt-offering, Christ—the only begotten and well-beloved Son—is our burnt-offering, yours and mine. We could not make Him ours if we were not sure that God was well pleased with Him. But God has provided Him for us; so we stand beside the strange Calvary altar, shaped for human seeing like a cross, and see our sacrifice go up to God, with the confidence that God will “smell a sweet savour,” and accept us as we give ourselves to Him in that burnt-offering.

Faith inspiring Self-sacrifice.—Observe that it was faith in God’s word, in what Abraham intelligently apprehended to be God’s word to him. The demand it made was a personal one, the full surrender of a personal possession. To a father it was the supreme, the extreme demand. To Abraham, because of peculiar circumstances associated with Isaac, it was truly a sublime demand, and response to it a model of self-sacrifice. By showing and illustrating what a height of self-sacrifice Abraham reached, it may be shown what an inspiring, elevating, ennobling power faith was to him.

Heb_11:17-18. The Strain that Feeling may put on Faith.—In the record of this incident given in Genesis 22 there is a very tender bit of conversation. The aged patriarch is journeying on an errand which he can explain to nobody, and the darling of his life is the companion of his journey. We know the great things that were in his heart—he was taking his only son, the heir of all he had, the heir of all he hoped for, to his death by his own fatherly hand. The youth wondered much over the object of this sudden and mysterious journey, until at last he could keep back his questionings no longer. There were evident signs of his father’s intention to offer sacrifice; he himself was carrying the wood needed for a fire; and his father had in his hands the bowl with fire and the sacrificial knife. But Isaac knew well that on such occasions his father also took the necessary victim with him; but this time they had brought no lamb from the flock. So he said, “My father.” And Abraham said, “Here am I, my son.” And Isaac said, “Behold the fire and the wood; but where is the lamb for a burnt-offering?” And Abraham said, “My son, God will provide Himself a lamb for a burnt-offering.” Surely a wonderful answer! But it must have cut that father to the quick to speak those silencing, those trustful words. In him faith triumphed over feeling.

Heb_11:19. A Figurative Resurrection.—“Whence he did also in a parable receive him back.” Abraham received Isaac back, figuratively, from the dead, because so far as Abraham’s purpose and intention were concerned he was dead, “potentially sacrificed.” In one Jewish writer it is said that Isaac was actually killed and raised to life again.

ILLUSTRATIONS TO CHAPTER 11

Heb_11:17. Abraham’s Faith.—The trial by faith is by finding what we will do for God. To trust Him when we have the securities in our own iron chest is easy, and not thankworthy; but to depend on Him for what we cannot see, as it is most hard for man to do so, so it is most acceptable to God when done, for in that act we make confession of His Deity. Faith without works of this kind is like a fish without water: it wants the element it should live in. A building without a basis cannot stand; faith is the foundation, and every good action, especially where we trust God without seeing Him, is a stone laid.—Feltham.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

11:17-31 Great examples of faith take the reader from Abraham’s family to Rahab. These examples build up evidence that faith is the only appropriate response to God.

11:17-19 Abraham offered Isaac: See Gen 22:1-18. God never intended for Abraham to offer his son but was testing Abraham’s faith, which he expressed through his obedience.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

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

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

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 Gods behest to offer his only son as a sacrifice; comp. Gen_22:1 ff.

προσενήνοχεν] 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. Jam_2:21 : Ἀβραὰμ … ἀνενέγκας Ἰσαὰκ τὸν υἱὸν αὐτοῦ ἐπὶ τὸ θυσιαστήριον.

πειραζόμενος] when he was tempted, i.e. was put to the test by God with regard to his faith. Comp. Gen_22:1. πειραζόμενος belongs still to προσενήνοχεν, not, as Hofmann quite unnaturally requires, to προσέφερεν.

καὶ τὸν μονογενῆ … σπέρμα, 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.

καί] and of a truth.

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

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

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

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 11:17 . Πίστει προσενήνοχεν Ἀβραὰμ .… “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 προσενήνοχεν , 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”. τὸν is probably here intended not merely to indicate the case of the indeclinable Ἰσαὰκ (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 ( προσέφερε 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 ( ἀναδεξάμενος , 2Ma 6:19 ). “The sole link,” because, irrespective of any other children Abraham had had or might have, it had been said to him ( πρὸς ὃν , 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” ( κληθήσεταί σοι σπέρμα , 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 ( πειραζόμενος as in Gen 22:1 , ὁ Θεὸς ἐπείρασε τὸν Ἀβραὰμ 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 ( λογισάμενος “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 ( ὅθεν , i.e. , ἐκ νεκρῶν , although several commentators, even Weiss, render it ‘wherefore’) also he received him back ( ἐκομίσατο , for this meaning see Gen 38:20 and passages in Wetstein) in a figure ( ἐν παραβολῇ , 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.)

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Tried of the Lord.

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.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

offered up--literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.

tried--Greek, "tempted," as in Gen 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jam 1:13-15).

and--and so.

he that had received--rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Heb 7:6. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed?

offered up--rather as Greek, "was offering up"; he was in the act of offering.

his only-begotten son--Compare Gen 22:2, "Take now thy son, thine only son." EUSEBIUS [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phœnicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (Gen 25:6). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 17. Abraham, when he was tried] See the history of this whole transaction explained at large in the notes on Ge 22:1-9.

Offered up his only-begotten] Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17. By faith Abraham, etc. He proceeds with the history of Abraham, and relates the offering up of his son; and it was a singular instance of firmness, so that there is hardly another like it to be found. Hence for the sake of enhancing it, he adds, when he was tempted, or tried. Abraham had indeed already proved what he was, by many trials; yet as this trial surpassed every other, so the Apostle would have it to be regarded above all his trials. It is then as though he had said, “The highest excellency of Abraham was the sacrificing of his son:” for God is said to have then in an especial manner tried him. And yet this act flowed from faith; then Abraham had nothing more excellent than faith, which brought forth such extraordinary fruit.

The word, tempted or tried, means no other thing than proved. What James says, that we are not tempted by God, is to be understood differently, (Jas. 1:13;) he means that God does not tempt us to do evil; for he testifies that this is really done by every man’s own lust. At the same time he says not that God does not try our integrity and obedience, though God does not thus search us, as if he knew not otherwise what is hid in our hearts; nay, God wants no probation that he may know us; but when he brings us to the light, that we may by our works show what was before hid, he is said to try or prove us; and then that which is made openly manifest, is said to be made known to God. For it is a very usual and frequent mode of speaking in Scripture, that what is peculiar to men is ascribed to God.

The sacrificing of Isaac is to be estimated according to the purpose of the heart: for it was not owing to Abraham that he did not actually perform what he was commanded to do. His resolution to obey was then the same, as though he had actually sacrificed his son.

And offered up his only-begotten Son, etc. By these various circumstances, the Apostle intended to show, how great and how severe the trial of Abraham was; and there are still other things related by Moses, which had the same tendency. Abraham was commanded to take his own son, his only begotten and beloved son Isaac, to lead to the place, which was afterwards to be shown to him, and there to sacrifice him with his own hands. These tender words God seems to have designedly accumulated, that he might pierce the inmost heart of the holy man, as with so many wounds; and then that he might more severely try him, he commanded him to go a three-days’ journey. How sharp, must we think, was his anguish to have continually before his eyes his own son, whom he had already resolved to put to a bloody death! As they were coming to the place, Isaac pierced his breast with yet a new wound, by asking him, “Where is the victim?” The death of a son, under any circumstances, must have been very grievous, a bloody death would have still caused a greater sorrow; but when he was bidden to slay his own, — that indeed must have been too dreadful for a father’s heart to endure; and he must have been a thousand times disabled, had not faith raised up his heart above the world. It is not then without reason, that the apostle records that he was then tried.

It may, however, be asked, why is Isaac called the only begotten, for Ishmael was born before him and was still living. To this the answer is, that by God’s express command he was driven from the family, so that he was accounted as one dead, at least, he held no place among Abraham’s children.

And he that received the promises, etc. All the things we have hitherto related, however deeply they must have wounded the heart of Abraham, yet they were but slight wounds compared with this trial, when he was commanded, after having received the promises, to slay his son Isaac; for all the promises were founded on this declaration, “In Isaac shall thy seed be called,” (Genesis 21:12;) for when this foundation was taken away, no hope of blessing or of grace remained. Here nothing earthly was the matter at issue, but the eternal salvation of Abraham, yea, of the whole world. Into what straits must the holy man have been brought when it came to his mind, that the hope of eternal life was to be extinguished in the person of his son? And yet by faith he emerged above all these thoughts, so as to execute what he was commanded. Since it was a marvelous fortitude to struggle through so many and so great obstacles, justly is the highest praise awarded to faith, for it was by faith alone that Abraham continued invincibly.

But here arises no small difficulty, How is it that Abraham’s faith is praised when it departs from the promise? For as obedience proceeds from faith, so faith from the promise; then when Abraham was without the promise, his faith must have necessarily fallen to the ground. But the death of Isaac, as it has been already said, must have been the death as it were of all the promises; for Isaac is not to be considered as a common man, but as one who had Christ included in him. This question, which would have been otherwise difficult to be solved, the Apostle explains by adding immediately, that Abraham ascribed this honor to God, that he was able to raise his son again from the dead. He then did not renounce the promise given to him, but extended its power and its truth beyond the life of his son; for he did not limit God’s power to so narrow bounds as to tie it to Isaac when dead, or to extinguish it. Thus he retained the promise, because he bound not God’s power to Isaac’s life, but felt persuaded that it would be efficacious in his ashes when dead no less than in him while alive and breathing.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) The patriarchs displayed their faith in the attitude of their whole life, and in their death. This has been the thought of the preceding verses; the writer now passes to the lessons taught by particular actions and events.

Tried.—Gen_22:1 : “God did tempt Abraham.” The following word is in the Greek “hath offered up Isaac,” and several other examples of a similar peculiarity will present themselves in this chapter. As in former cases (Heb_4:9; Heb_7:11; Heb_10:9) the reference is to the permanent record of Scripture, in which the fact related is ever present. Abraham stands before us there as having offered his son. It will be seen that the offering is spoken of as if consummated. As regards faith the sacrifice was indeed complete; the perfect surrender of will had been made, and the hand was stretched out for the deed.

And he that had received the promises offered up.—Rather, and he that had welcomed (gladly accepted) the promises was offering up. From the figurative accomplishment of the deed the writer passes to the historical narrative; hence we read, “he . . . was (in the act of) offering.” This clause and Heb_11:18 set forth the greatness of the sacrifice (compare Gen_22:2, in the literal rendering, “Take now thy son, thine only one, whom thou lovest, Isaac”); Heb_11:19 explains the operation of his faith.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. By faith Abraham … offered up Isaac] Reverting to Abraham, whose faith (1) in leaving his country, (2) in living as a stranger in Canaan, he has already mentioned, he now adduces the third and greatest instance of his faithful obedience in being ready to offer up Isaac. Both tenses, “hath offered up” (perf.) and “was offering up” (imperf.) are characteristic of the author’s views of Scripture as a permanent record of events which may be still regarded as present to us. St James (Jas_2:21) uses the aorist.

he that had received the promises] Four verbs are used with reference to “receiving” the promises, ἀναδέχεσθαι (here), λαβεῖν (Heb_9:15), ἐπιτυχεῖν (Heb_11:33), κομίσασθαι (Heb_11:39). The word here used implies a joyous welcome of special promises. The context generally shews with sufficient clearness the sense in which the Patriarchs may be said both to have “received” and “not to have received” the promises. They received and welcomed special promises, and those were fulfilled; and in those they saw the germ of richer blessings which they enjoyed by faith but not in actual fruition.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of whom it is said,.... That is, of Isaac, Abraham's own son, whom he offered up; or rather, "to whom it was said", as the Vulgate Latin and Syriac versions render it; that is, to Abraham, for to him was this said, Gen 21:12

that in Isaac shall thy seed be called; that numerous natural seed of his, which should inherit the land of Canaan; and his special famous seed, the Messiah, to whom the promises were made; See Gill on Rom 9:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

By faith Abraham - The apostle had stated one strong instance of the faith of Abraham, and he now refers to one still more remarkable - the strongest illustration of faith, undoubtedly, which has ever been evinced in our world.

When he was tried - The word used here is rendered “tempted,” in Mat 4:1, Mat 4:3; Mat 16:1; Mat 19:3; Mat 22:18, Mat 22:35, and in twenty-two other places in the New Testament; “prove,” in Joh 6:6; “hath gone about,” in Act 24:6; “examine,” 2Co 13:5; and “tried,” in Rev 2:2, Rev 2:10; Rev 3:10. It does not mean here, as it often does, to place inducements before one to lead him to do wrong, but to subject his faith to a “trial” in order to test its genuineness and strength. The meaning here is, that Abraham was placed in circumstances which showed what was the real strength of his confidence in God.

Offered up Isaac - That is, he showed that he was ready and willing to make the sacrifice, and would have done it if he had not been restrained by the voice of the angel; Gen 22:11-12. So far as the intention of Abraham was concerned, the deed was done, for he had made every preparation for the offering, and was actually about to take the life of his son.

And he that had received the promises offered up his only begotten son - The promises particularly of a numerous posterity. The fulfillment of those promises depended on him whom he was now about to offer as a sacrifice. If Abraham had been surrounded with children, or if no special promise of a numerous posterity had been made to him, this act would not have been so remarkable. It would in any case have been a strong act of faith; it “was especially” strong in his ease from the circumstances that he had an only son, and that the fulfillment of the promise depended on his life.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

By faith Abraham....offered up Isaac; i.e. was ready and willing to do it, when Isaac was his only son, by whom God had promised to give him a numberless progeny, but by faith he considered that God, who had miraculously given him a son, could if he pleased raise him to life again. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

By faith Abraham, when he was tried, offered up Isaac; by the same excellent faith Abraham alone, and by himself considered, being tried by God, in a rare way, to give proof of the truth of his faith in and love to him above all, was to take his only son, his darling, and to offer him for a whole burnt offering on Mount Moriah, to himself, Gen 22:2. Which command of God was not unjust, he having absolute sovereignty and dominion over all persons and their lives, having power to kill, and to make alive, Deu 32:39. This son of his he offered up as God commanded; for in his heart he had fully parted with him to God, and proceeded so far in execution, as, if God had not dispensed with it, it had been actually done, he would have killed him and burnt him to ashes on the altar, Gen 22:3,6-13.

And he that had received the promises offered up his only begotten son: this mighty faith enabled him to do this, though he was his only begotten son by promise, and in the church’s line, concerning whom he had received so many promises, and in whom only they were to be fulfilled, as that a numerous seed should descend from him, who should inherit Canaan, and through whom Christ was to descend into the world, in whom himself and all nations were to be blessed. Yet faith silenceth reason and natural affection, assureth him God could fulfil his promises by him though he should offer him, as he raised him from a dead body and womb at first, and gave him to him: so he obeyeth God’s word, and offereth him.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

17. Abraham, the father and founder, is still continued. Our author has, in previous verses, shown how by faith of Abraham Israel received miraculous origin. But a later crisis came. It seemed as if by God’s command the miracle-born race was to be cut off by the knife of its founder. By the sacrifice of Isaac the thread was to be severed, and in Isaac all Israel must die. But as Isaac’s birth was in a figure an incarnation, so his rescue from the sacrificial knife was in a figure a resurrection.

Tried— Tempted, in the sense of a divine desire that he should prove faithful upon trial. Not that God needs proof to know what he would do; but faith exists for works and self-evidence, by manifestation to the world. Man is by nature not only a reflective, but an active being. Faith is in the heart, that it may resist evil, work good, and so evolve a glorious history. Probation is the scene for faith to act itself out in, and prove its own genuineness before the Infinite, and to the finite.

Only begotten—Since Ishmael was counted for nothing, as being of ignoble birth, and outside the promises.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 17-19. By faith Abraham, when he was tried, offered up (literally, hath offered up, denoting an accomplished act of which the significance continues) Isaac: and he that had received (rather, accepted, implying his own assent and belief) the promises offered up his only begotten son, he to whom it was said, That in Isaac shall thy seed be called: accounting that God is able to raise up, even from the dead; from whence also he received him in a figure. The above rendering varies slightly from the A.V in vers. 18, 19. For, in ver. 18, pro is more naturally connected with the immediate antecedent, oo anadexamenov , than with monogenh : and, in ver. 19, there is no need to supply "him" after egeirein : the Greek seems obviously to express belief in God"s general power to raise from the dead, not his power in that instance only. The offering of Isaac (specially instanced also by St. James, if 21), stands out as the crowning instance of Abraham"s faith. The very son, so king expected, and at length, as it were, supernaturally given, he in whose single life was bound up all hope of fulfillment of the promise, was to be sacrificed after all, and so seemingly all hope cut off. Yet Abraham is represented as not hesitating for a moment to do in simple faith what seemed God"s will, and still not wavering in his hope of a fulfillment somehow. Such faith is here regarded as virtually faith in God"s power even to raise the dead. (For a similar view of Abraham"s faith as representing "the hope and resurrection of the dead," comp. Rom_4:17, Rom_4:24) The expression, "In Isaac shall thy seed be called" (literally, "In Isaac shall be called to thee a seed"), quoted from Gen_21:12, means, not that the seed should be called after the name of Isaac, but that the seed to be called Abraham"s should be in Isaac, i.e. his issue. The concluding phrase, "Whence also he received him in a figure" (literally, "in a parable," en parabolh), has been variously interpreted. Notwithstanding the authority of many modern common-taters, we may certainly reject the view of parabolh carrying here the sense borne by the verb paraballesyai , that of venturing or exposing one"s self to risk, or that of the adverb parabolwv , unexpectedly. Even if the noun parabolh could be shown by any instance to bear such senses, its ordinary use in the New Testament as well as in the LXX must surely be understood here. It expresses (under the idea of comparison, or setting one thing by the side of another) an illustration, representation, or figure of something. Its use in this sense in the Gospels is familiar to us all; elsewhere in the New Testament it occurs only in this Epistle, Heb_9:9, where the "first taber nacle" is spoken of as a parabolh . Still, the question remains of the exact drift of this expression, en parabolh . It surely is, that, though Isaac did not really die, but only the ram in his stead, yet the transaction represented to Abraham an actual winning of iris son from the dead; he did so win him in the way of an acted parable, which confirmed his faith in God"s power to raise the dead as much as if the lad had died. For such use of the preposition en we may compare 1Co_13:12, blepomen di esoptrou en ainigmati , which may mean (notwithstanding the different view of it given doubtfully by the distinguished commentator on the Epistle in the "Speaker"s Commentary"), "We see, not actually, but in the way of an enigmatical representation, as through a mirror." The above seems a mere natural meaning of the phrase, en parabolh , than that of the commentators who interpret it "in such sort as to be a parable or type of something else to crone," viz. of the death and resurrection of Christ. It does not, of course, follow that the transaction was not typical of Christ, or that the writer does net so regard it; we are only considering what his language fit itself implies. Rendered literally, and with retention of the order of the words, the sentence runs: "From whence i.e. from the dead him i.e. Isaac, auton being slightly emphatic, as is shown by its position in the sentence, equivalent to illum, not eum; and this suitably after the general proposition preceding he did too in a parable win ekomisato , equivalent to sibi acquisivit; cf. ver. 39, ouk ekomisanto than ." With regard to what we may call the moral aspect of this peculiar trial of Abraham"s faith, a few words may be said, since a difficulty naturally suggests itself on the subject. How, it may be asked, is it consistent with our ideas of Divine righteousness, that even readiness to slay his son should be required of Abraham as a duty? How are we to account for this apparent sanction of the principle of human sacrifices? To the latter question we may reply, in the first place, that the narrative in Genesis, taken as a whole, affords no such sanction, but very much the contrary. All we are told is that the great patriarch, in the course of his religious training, was once divinely led to suppose such a sacrifice to be required of him. The offering of sons was not unusual in the ancient races among where Abraham lived; and, however shocking such a practice might be, and however condemned in later Scripture, it was due, we may say. to the perversion only of a true instinct of humanity that which suggests the need of some great atonement, and the claim of the Giver of all to our best and dearest, if demanded from us. That Abraham should be even divinely led to suppose for a time that his God required him to express his acknowledgment of this need and this claim by not withholding from him as much as even the heathen were accustomed to offer to their gods, is consistent with God"s general way of educating men to a full knowledge of the truth. But the sacrifice was ill the end emphatically forbidden by a voice from heaven; to Abraham thenceforth, and to his seed for ever, it was made dearly known that, though God does require atonement for sin and entire submission to his will, he does not require violence to be done to tender human feeling, or any cruel rites.

Vers. 17-19. Faith sorely tried and sublimely triumphant.

"By faith Abraham, when he was tried, offered up Isaac," etc. Our subject naturally divides itself into two branches.

I FAITH SORELY TRIED. The supreme trial of Abraham"s faith will appear if we consider the sacrifice which be was summoned to make. He was commanded:

1. To offer up as a burnt offering his only and much-loved son, Isaac. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." "By faith Abraham, being tried, offered up Isaac; yea, he that had gladly received the promises was offering up his only begotten son." Isaac was called his "only son" because Ishmael had been finally sent forth from the paternal home, and because Isaac was the only son which Sarah the wife of Abraham bare unto him. He was now a young man, and inexpressibly dear to the hearts of his parents; and his father is commanded by God to offer him up as a sacrifice. Being a human sacrifice, Abraham"s conviction of the sacredness of human life would rise up against the fulfillment of the command. Can such a behest proceed from him who had so solemnly asserted the sacredness of human life? (Gen_9:5, Gen_9:6) Being his own son, his only son, his Isaac, the laughter of his heart, his deep and pure and strong paternal instincts would rebel against the dread summons. Is it possible that the holy and Divine Father can make such a demand upon any human father?

2. To offer up his son who was in a special sense the gift of God to him. Isaac was the child of Divine promise, and he was born when his parents were far advanced in years, and when in the ordinary course of nature his birth was impossible. (cf. vers. 11, 12 Gen_17:16-19 Gen_18:10, 14 21:1-3) For twenty-five years Abraham had waited for the fulfillment of the promise; twenty-five years more had elapsed since the birth of Isaac, during which he had been growing ever more and more precious and beloved; and now God is asking back the gift so long waited for, and which had become so inexpressibly dear. Can such a demand proceed from that God whose "gifts are not repented of"? Can it be that he should try his servant thus?

3. To offer up his son upon whose life the fulfillment of the hopes which God had inspired seemed to depend. Isaac was not only the son of promise, but the other promises made to Abraham were connected with him as to their fulfillment. The promise that he should inherit Canaan, that he should be the father of a countless posterity and the founder of a great nation, that in his posterity all nations should be blessed, all these were to be fulfilled in Isaac. "To whom it was said, In Isaac shall thy seed be called." Only the descendants of Isaac were to be known as Abraham"s seed, and only in them were the promises to be fulfilled. (cf. Gen_17:19, 21 21:12) These promises the patriarch "had gladly received." "He had as it were with open arms accepted and taken to himself each and all of the promises;" he had drawn from them assured hopes hopes which he had cherished during many years. But if Isaac be sacrificed as a burnt offering, how shall these hopes be realized? nay, how shall they not each and all expire, leaving the soul of the patriarch in dark disappointment? It seems that God is asking him to give back the promises which he had made to him, and which had so long sustained and cheered him. But is it possible that "the faithful God, which keepeth covenant with them that love hint and keep his commandments to a thousand generations," should make a demand like this? Can it be his voice that summons to the terrible sacrifice?

4. And there is a sore aggravation of this trial. Abraham is himself to be the sacrificing priest. He is to kill and to present this precious and awful offering. The knife that was to slay the victim must be driven into the heart by the hand of his own father, and the same hand must kindle the fire for the consumption of the sacrifice. When Ishmael seemed near unto death in the wilderness of Beersheba, his mother laid him "under one of the shrubs. And she went, and sat her down over against him at the distance as it were of a bowshot: for she said, Let me not see the death of the boy. And she sat over against him, and lifted up her voice, and wept." But for Abraham there is no such relief. He must "see the death of " his beloved son; and more terrible, himself must strike the death-inflicting blow. Can it be God, the good and the holy One, that commands this? And is it possible that any loving father can comply with the terrible requirement?

II FAITH SUBLIMELY TRIUMPHANT. Abraham made the awful sacrifice. "By faith Abraham, being tried, offered up Isaac... his only begotten son." Virtually he as fully offered Isaac as if he had sheathed the knife in his heart and consumed his body on the altar. And he did it by faith. The triumph was the triumph of faith.

1. Faith in the righteousness and supremacy of the authority of God. Abraham believed that God had a right to his obedience in this also; that "the Judge of all the earth" would not command what was wrong. The reason of the command to offer up Isaac as a burnt offering was dark and utterly mysterious to the patriarch; moreover, it pierced his inmost soul with sharpest and bitterest sorrow, and convulsed his being with fierce agony; yet God was supreme and righteous, therefore he would obey him. Faith was victorious.

2. Faith in the unlimited power of God. "By faith Abraham offered up Isaac,... accounting that God is able to raise up, even from the dead." How extraordinary and astonishing was this faith in that early age!

3. Faith in the unchanging fidelity of God to his word. Abraham believed that God would fulfill his promises, however unlikely or even impossible that fulfillment might appear to him. How he would do so after Isaac was sacrificed the patriarch knew not. But he felt assured of the fact. And so by faith he obeyed the dread command, and offered up to God his only begotten son. Faith in God triumphed over doubts and fears, the questionings and reasonings of the intellect, and the pathetic pleadings and passionate appeals of the heart. And how God honored this sublime and conquering faith! Isaac was truly offered to God, yet he was untouched by the sacrificial knife. He was given by his father to God, and then given back by God to his father unhurt, and inestimably more beloved and more sacred. And high is the encomium given to Abraham: "Now I know that thou fearest God," etc. (Gen_22:12) We know what it was that God required of Abraham. It was not the sacrifice of Isaac, but the complete surrender of himself to God. When that was made the Divine purpose in this awful trial was accomplished, and" the last and culminating point in the Divine education of" the patriarch was attained. And still God requires this from us. He demands the unreserved surrender of ourselves to him, "Whatever is dearest to us upon earth is our Isaac." And when God summons us to give that Isaac up to him, his object in so doing is to lead us to present ourselves wholly and heartily to him as "living sacrifices." "He that loveth father or mother more than me," etc.. W.J. (Mat_10:37-39)

Vers. 17-19. Abraham"s faith in offering Isaac.

This is to be considered here as an illustration of faith. All our modern difficulties as to the right and wrong of Abraham"s conduct never occurred to the writer of this Epistle. A human sacrifice was not abhorrent to Abraham"s views of religious necessity. Here we have simply to look at the faith a father showed when called to give up his only son. See

I FAITH TRIUMPHING OVER NATURAL INCLINATIONS. Not over natural affections; for Abraham, having loved his son, loved him to the end. The very depth and intensity of his natural affection make his faith appear the stronger. We must not for a moment admit that natural affection could be even deadened in his heart to allow him to do such a thing. But assuredly his natural inclinations must have had a struggle with his faith before they surrendered. It is an almost universal tendency among parents to wish that their children should have the rewards and comforts of life. Wherever failure and suffering may come, they are not to come to them. The mother of James and John showed this feeling very strongly. This is the way in which natural affection gets spoiled and made a hideous thing through selfishness. This is the way in which natural affection often defeats itself, and instead of doing the best thing for children does the worst. Here surely is an example for parents in dealing with their children. Let them try to find out what God would have them do, what is really best upon a large view of the future, and not what seems best, not what is easiest and most comfortable. God called both Abraham and his son to self-sacrifice, and his view was far better than any inclination or judgment of their own.

II FAITH TRIUMPHING OVER PLAUSIBLE OBJECTIONS. Was there ever a finer chance for the tempter to make the worse appear the better reason, to strengthen natural inclination by plausible representations as to what was the Divine will? It seems most reasonable to say, "Isaac is the child of promise: the future for generations depends on his life; whatever else may happen to him, it is clear he is not to die now." And only too often in life plausible reasons for what turns out in the end an utterly wrong course are found with very little ingenuity. It is not enough that a way should seem right to love and prudence. Opportunities may come seeming on the surface of them to have signs of Providence, and yet all the time the real pointings of Providence may be neglected. The mind gets led away with unconscious sophistries. Now, it is in view of just such circumstances that God comes in with his clear authority to take the place of our plausible views and arguments. There are times when distinct, impressive intimations are not needed, when ordinary common sense and right feeling are quite enough. But also there are times when one clear, significant word from above will settle everything to the humble and docile mind.

III FAITH ASSURED OF THE OMNIPOTENCE OF GOD. Notice that God did not come in with this trial of faith at the beginning of his dealings with Abraham. He showed him first of all much of his power and his guiding hand. The child whom he asked in sacrifice had first of all been given in miracle. Divine demands are always proportioned to strength and to previous experiences. And so, however hard the trial might be to the feelings of the father, yet it had its eminently reasonable side when it appealed to the experience of the believer. God was putting honor upon Abraham in judging him fit for such a demand as this. Y.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

By faith Abraham - When God made that glorious trial of him. Offered up Isaac - The will being accepted as if he had actually done it. Yea, he that had received the promises - Particularly that grand promise, "In Isaac shall thy seed be called." Offered up - This very son; the only one he had by Sarah. Gen. xxii, 1,&c.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

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.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

17–19. Abraham, when he was tried. See Gen. 22:1–14. Offered up his only begotten son. Abraham stands as the great Old Testament example of faith, “the Father of the faithful,” the man “whose faith was counted for righteousness.” Hence his faith was tried by the sternest test of any Man of God on record, not that God might be certain of his faith, but that all his spiritual children should profit by his example. Note: (1) Isaac was the only child of his marriage; (2) he was the child of promise and by grace; (3) he was the heir, not only of Abraham but of all God's promises to Abraham. Yet Abraham was told to offer him. It was God's command. What a trial of faith! Yet, he believed, though he would not see how, that God would keep his promises, and that in “Isaac his seed should be called,” even though God raised him from the dead. Hence in faith he obeyed, and his faith was gloriously rewarded. The lesson for us is implicit obedience to God's command and trust in his promises. Nothing less is a demonstration of faith.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

when he was tested

This can be stated in active form. AT: "when God tested him" (See: Active or Passive)

to whom it had been said

This can be stated in active form. AT: "to whom God said" (See: Active or Passive)

that your descendants will be named

Here "named" means assigned or designated. This sentence can be stated in active form. AT: "that I will designate your descendants" (See: Active or Passive) (See: Metonymy)

God was able to raise up Isaac from the dead

"God was able to cause Isaac to live again"

to raise up ... from the dead

In this verse, "to raise up" is to make alive again. The words "from the dead" speak of all dead people together in the underworld.

figuratively speaking

"in a manner of speaking." This means that what the author says next is not to be understood literally. God did not bring Isaac back from death literally. But because Abraham was about to sacrifice Isaac when God stopped him, it was as if God brought him back from the dead.

it was from them

"it was from the dead"

he received him back

"Abraham received Isaac back"

translationWords

faith

Abraham

test

sacrifice

Isaac

promise

descend

die

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

17. προσενήνοχεν … προσέφερεν. Reverting to Abraham, whose faith (1) in leaving his country, (2) in living as a stranger in Canaan, he has already mentioned, he now adduces the third and greatest instance of his faithful obedience in being ready to offer up Isaac. Both tenses, “hath offered up” (perf.) and “was offering up” (imperf.), are characteristic of the author’s views of Scripture as a permanent record of events which may be still regarded as present to us. St James (Jas 2:21) uses the aorist.

ἀναδεξάμενος. Four verbs are used with reference to “receiving” the promises, ἀναδέχεσθαι (here), λαβεῖν (Heb 9:15), ἐπιτυχεῖν (Heb 11:33), κομίσασθαι (Heb 11:39). The word here used implies a joyous welcome of special promises. The context generally shews with sufficient clearness the sense in which the Patriarchs may be said both to have “received” and “not to have received” the promises. They received and welcomed special promises, and those were fulfilled; and in those they saw the germ of richer blessings which they enjoyed by faith but not in actual fruition.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

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. ἐνταῦθα οὐ τοὺς ἀνθρωπίνους μόνον ὑπερβῆναι ἐχρῆν λογισμούς, ἀλλὰ καὶ ἕτερόν τι πλέον ἐπιδείξασθαι· τὰ γὰρ τοῦ θεοῦ ἐδόκει τοῖς τοῦ θεοῦ μάχεσθαι, καὶ πίστις ἐμάχετο πίστει καὶ πρόσταγμα ἐπαγγελίᾳ κ.τ.λ. Chrys. Cf. Sir. 44:20 (καὶ ἐν πειρασμῷ εὑρέθη πιστός): Wisd. 10:5 (αὕτη … τὸν δίκαιον … ἐπὶ τέκνου σπλάγχνοις ἰσχυρὸν ἐφύλαξεν): 1 Macc. 2:52: Jas 2:21.

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 προσφέρειν, the ἀνενέγκαι αὐτὸν ἐπὶ τὸ θυσιαστήριον, did actually take place) Isaac when tempted (cf. καλούμενος ver. 8: and ref. Gen.), and (the καί rises into climax: not only Abraham Isaac, but &c.) he that had accepted the promises (ἀναδεξάμενος, more than ἔχων, ch. 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. (τὸν μόνον σου) in Gen 22:2, for בִּנְךָ אֶת־יְחִידְךָ τὸν υἱόν σου τὸν ἀγαπητόν, LXX. And so Philo de Somn. i. § 34, vol. i. p. 650, Ἀβραὰμ ἐπὶ τῆς τοῦ ἀγαπητοῦ καὶ μόνου παιδὸς ὁλοκαυτώσεως. Chrys. says, τί οὖν ὁ Ἰσμαήλ; πόθεν ἦν; μονογενῆ λέγω, φησίν, ὅσον εἰς τὸν τῆς ἐπαγγελίας λόγον),

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

When he was tried offered up [προσενηνοχεν πειραζομενος] . The full sense of the statement is missed in A. V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. Jas 2:21.

He that had received [ο αναδεξαμενος] . The verb only here and Act 28:7. It means to accept; to welcome and entertain. So Rev. gladly received. Accounting [λογισαμενος] . See on 1Pe 5:12; Rom 4:5; Rom 8:18. From whence [οθεν] . Rend. wherefore : because of his faith in God 's power and truthfulness. Oqen, though occasionally in a local sense in N. T., as Mt 12:44; Luk 11:24; Act 14:26, is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it would mean from the dead. Also he received him in a figure [αυτον και εν παραςολη εκομισατο] . Kai marks the receiving as answering to the faith. As Abraham believed in God 's power to restore Isaac, so, because of his faith, he also received him. For ejkomisato received see on ch. Heb 10:36. jEn parabolh in a parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham 's will, but not a real death of Isaac. Isaac 's death took place symbolically, in the sacrifice of the ram : correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus : Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (nenekrwmenou, ver. 12). This is extremely labored and artificial. 232

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

17. πίστει... πειραζόμενος] By faith Abraham, being tried, offered up (literally hath offered up) Isaac. The contrast between προσενήνοχεν and προσέφερεν which follows (Vulg. obtulit, offerebat, Syr. vg. offered, lifted on the altar) is easily folt, but it is difficult to represent it in translation. The first verb expresses the permanent result of the offering completed by Abraham in will: the second his actual readiness in preparing the sacrifice which was not literally carried into effect. As far as tho trial went (πειραζόμενος) the work was at once completed. Comp. James ii. 21 ἐδικαιώθη ἀνενέγκας.

For the perfect προσενήνοχεν compare Ὁ. 28 πεποίηκεν, and c. vii. 6 note.

The use of the word πειραζόμενος (Gon. xxii. 1 ff.) marks tho decisive severity of the trial. The tense (as distinguished from πειρασθείς (comp. c. ii, 18) marke the immediate coincidence of the act of obedience with the call for it. Comp. v. 8 καλούμενος.

On the trial Theophylact observes [ὁ θεὸς] αὐτὸς πειράζει ἵνα δοκιμωτέρονς δείξῃ. Comp. James i. 12.

καὶ τὸν μονογ... ἀναδεξάμενος] yea, he that had gladly received the promises prepared to offer up his only son. Vulg. ef unigenttum offerebat qui

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.