THE CIRCUMSTANCES OF ABRAHAM WHEN THIS TRIAL CAME. His hope was set on Isaac as the medium through which God’s promise could be fulfilled, and he had been encouraged by observing him rising year after year to the age and stature of manhood.
II. GOD’S CONNECTION WITH THE TRIAL. He subjected Abraham to a testing trial in order to prove his faith.
1. There was no attempt in the action of God, bearing upon Abraham, in the least to diminish the patriarch’s affection for his son.
2. In the command binding Abraham to offer up his son there was an assertion of Jehovah’s right to be regarded as the supreme object of His creatures’ love.
III. ABRAHAM UNDER AND AFTER THE TRIAL.
1. His fear of God was tested by this trial.
2. His faith in God was tested by the trial. But the result was blessed to him in these four ways:
(1) He obtained an attestation from heaven of his fear and of his faith.
(2) He obtained a new revelation of Messiah as the atoning Surety.
(3) He brought back with him alive his only son, whom he loved.
(4) He held “Jehovah-jireh” in the grasp of his faith, and had Him pledged to care for him always.
Application:
1. Learn that true faith is sure to be tested faith.
2. Learn that all love must be subordinated to love for God.
3. Learn that the only way to be truly strong is to have faith in God.
4. Learn that God will never fail under the leanings of faith.
5. Learn from this text that no one need expect an attestation of his fear and faith except when these are revived and exercised. (J. Kennedy, D. D.)
Abraham’s trial
It is by trial that the character of a Christian is formed. Each part of his character, like every part of his armour, is put to the proof; and it is the proof that tests, after all, the strength both of resistance and defence and attack.
I. The voice of God to Abraham was NOT HEARD IN AUDIBLE WORDS; it was a voice in the soul constantly directing him to duty and self-sacrifice. The voice told him, as he thought--I do not for a moment say as God meant--that his duty was to sacrifice his son. The memories of olden days may have clung and hovered about him. He remembered the human sacrifices he had seen in his childhood; the notion of making the gods merciful by some action of man may still have lingered in his bosom. We have here the first instance of that false and perverse interpretation which made the letter instead of the spirit to rule the human heart.
II. As Abraham increases in faith HE GROWS IN KNOWLEDGE, until at last more and more he can hear “Lay not thy hand upon thy son.” “God will provide Himself a sacrifice” bursts from his lips before the full light bursts upon his soul. In this conflict Abraham’s will was to do all that God revealed for him to do. In every age and in every station faith is expressed in simple dutifulness, and this faith of Abraham is, indeed, of the mind of Christ. We may be perplexed, but we need not be in despair. When we arrive on Mount Moriah, then the meaning of the duty God requires of us will be made clear. And as we approach the unseen, and our souls are more schooled and disciplined to God, we shall find that to offer ourselves and lose ourselves is to find ourselves in God more perfect. (Canon Rowsell.)
Abraham’s sacrifice
The birth of Isaac brought Abraham nearer to God; though he had believed in Him so long, it was as if he now believed in Him for the first time--so much is he carried out of himself, such a vision has he of One who orders ages past and to come, and yet is interested for the feeblest of those whom He has made. Out of such feelings comes the craving for the power to make some sacrifice, to find a sacrifice which shall not be nominal but real.
I. The Book of Genesis says, “God did tempt Abraham.” The seed did not drop by accident into the patriarch’s mind; it was not self-sown; it was not put into him by the suggestion of some of his fellows. It was his Divine Teacher who led him on to his terrible conclusion, “The sacrifice that I must offer is that very gift that has caused me all my joy.”
II. Abraham must know what God’s meaning is: he is certain that in some way it will be proved that He has not designed His creature to do a wicked and monstrous thing, and yet that there is a purpose in the revelation that has been made to him; that a submission and sacrifice, such as he has never made yet, are called for now. He takes his son; he goes three days’ journey to Mount Moriah; he prepares the altar and the wood and the knife; his son is with him, but he has already offered up himself. And now he is taught that this is the offering that God was seeking for; that when the real victim has been slain, the ram caught in the thicket is all that is needed for the symbolical expression of that inward oblation.
III. When this secret has been learnt, every blessing became an actual vital blessing; every gift was changed into a spiritual treasure. Abraham had found that sacrifice lies at the very root of our being; that our lives depend upon it; that all power to be right and to do right begins with the offering up of ourselves, because it is thus that the righteous Lord makes us like Himself. (F. D. Maurice, M. A.)
Abraham’s temptation
A temptation had come upon Abraham; he thought that it was the right thing to do, and that he was called to do it; so after brooding over it intently for several days, he was irresistibly drawn to take the knife for the purpose of slaying his son.
I. Since the child of promise had been born to him, his natural tendency had been to repose on Isaac rather than on God. After a while he would awake to the troubled consciousness that it was not with him as in other days; that he had sunk from the serene summit on which he once stood. Brooding thus from day to day he came to feel as if a voice were calling him to prove himself by voluntarily renouncing the son that had been given him. He was driven wild, fevered into madness, through the fervour of his desire to maintain trust in the great Father, even as now men sometimes are by the lurid burning of distrust.
II. But did not God tempt him? you say. Is it not so recorded? Yes, undoubtedly; in the patriarch’s mind it was God tempting him. The narrative is a narrative of what took place in his mind; the whole is a subjective scene, portrayed objectively. The old Canaanite practice of offering human sacrifices suggested to Abraham the cultivation and manifestation of trust by immolating his son.
III. Although God did not suggest the crime, yet He was in the trial--the trial of maintaining and fostering trust without allowing it to lead him by perversion into crime.
IV. We see God penetrating and disengaging the grace in Abraham which lay behind the wrongness. He divided between the true motive of the heart and the false conclusion of the weak brain. He notes and treasures every bit of good that blushes amidst our badness. (S. A. Tipple.)
The crucial test
I. THERE COME TIMES IN HUMAN LIFE WHEN MEN MUST UNDERGO A CRUCIAL TEST. A man can have but one trial in his lifetime; one great sorrow, beside which all other griefs dwindle into insignificance.
II. THE CRUCIAL TEST CAN ONLY TAKE PLACE IN REFERENCE TO THAT WHICH WE LOVE AND VALUE MOST. DO we so hold that which is dearest to us upon earth, that we could surrender it at the Divine bidding?
III. Abraham’s answer, “My son, God will provide Himself a lamb,” IS THE SUM OF ALL MEDIATORIAL HISTORY; it is the main discovery of love. After all, what has the world done but to find an altar? It found the Cross; it never could have found the Saviour.
IV. The narrative shows WHAT GOD INTENDS BY HIS DISCIPLINE OF MAN. He did not require Isaac’s life; He only required the entire subordination of Abraham’s will. (J. Parker, D. D.)
Lessons from the trial of Abraham
1. We learn from this passage the lesson that God taught Abraham that all souls and all beings are His, and that our greatest and dearest possessions are beneath His control and within His grasp.
2. We learn also a lesson of obedience. Abraham was called upon to make the greatest possible sacrifice, a sacrifice that seemed to clash with the instinct of reason, affection, and religion alike, and yet without a murmur he obeyed the command of God. We learn, too, that for wise reasons God sometimes permits the trial of His people’s faith--not to weaken, but to strengthen it, for He knows that if it be genuine, trial will have the same effect which the storm produces on the kingly oak, only rooting it more firmly in the soil.
4. We learn that God’s provisions are ever equal to His people’s wants. Man’s extremity is God’s opportunity. He giveth to all men liberally and upbraideth not. (J. W. Atkinson.)
Abraham offering Isaac
All the elements of piety were in this act. The voice of the Lord heard and obeyed is essential to religion. The unshaken conviction that all He requires is best, though one lose thereby all but Himself, is the substance of religion. Abraham heard and did and trusted. Thus he became our worthy example.
I. His TRIAL. What could it mean? Abraham had the traditions and prejudices of his time. No man can be much above them. With all the manifestations of Jehovah to him, there yet lingered in his mind the common ideas of God and of His requirements which the common people had. He was in conflict between the two. The sense of sin and guilt was universal; the hope of propitiation as well. Human sacrifice was common. It represented the most stern exaction by the offended deity and the greatest gift which the transgressor could make. Popular custom helped the conceit in the patriarch. While heathen were so ready to show their faith in the false god, much more must he exhibit as great for the true. Could he withhold the choicest thing while imagining the Almighty asked for it, then his was a partial, not a single and complete, fealty. Isaac must not rival Jehovah in his affection. More and more plain the issue became, till his intense impressions seemed the solemn accents of his Maker, bidding him take the precious life. So far, at least, must he be willing to blot out every means by which his darling desire might be gained. Was not this an early illustration of the crucial test: “He that loveth son or daughter more than Me is not worthy of Me”?
II. HIS OBEDIENCE. “Doubtless,” one says, “while Abraham lifted up the knife to slay his son, the sun was turned to darkness to him, the stars left their places, and earth and heaven vanished from his sight. To the eye of sense, all was gone that life had built up, and the promise had come actually to an end for evermore; but to the friend of God all was still as certain as ever--all absolutely sure and fixed. The end, the promise, nay even the son of the promise--even he, in the fire of the burnt-offering--was not gone, because that was near and close at hand which could restore: the great Power which could reverse everything. The heir was safe in the strong hope of him who accounted that God was able to raise him up even from the dead.” The offering, so far as the offerer was concerned, had been made. His obedience to the word he thought to hear was perfect. God’s will and his were one.
III. His ACCEPTANCE. From that lofty summit in the land of Moriah there went up to heaven the sweet savour of acceptable sacrifice before any fire was kindled on the altar. So in the grossest darkness it may be still, where they who know not of the true God bring as perfect a gift. But piety and humaneness alike impel all who have heard the protest from the lips of Jehovah to speed with it to them whose sacrificial knives are about to be bathed in the blood of their firstborn. Thus again Christ arrests the devout and teaches them His righteousness.
IV. HIS DELIVERANCE. The place was “Jehovah-jireh “ indeed, for the Lord bad provided Himself the lamb for the burnt-offering. The sacrifice in its outward form should not fail. Here was the Divine sanction of the method of substitution. Here was foreshadowed the ritual of Tabernacle and Temple, and, most dimly, “the offering of the body of Jesus Christ once for all.” Isaac need not die, but the animal must. We need not perish, but the Christ must give His flesh and blood for the life of the world. The victim was God’s choice in the first instance: He was in the last. In the smoke and flames of this first sacrifice ascended not only the tribute of a penitent and adoring soul, but also the unutterable gratitude for a life given back as from the dead. (De Witt S. Clark.)
Abraham’s trial, obedience, and reward
I. ABRAHAM’S TRIAL.
1. Purpose of this trial. Not to discover something unknown; but to test the strength of a recognized faith. To illustrate the gift of Christ; whose day Abraham saw afar off.
2. The nature of this trial.
(1) The sacrifice of a son. An only son. A well-beloved son.
(2) By the father’s own hands.
(3) A son of promise.
Through whom was expected the fulfilment of the covenant. In whom this great believer’s hopes centred. What is the trial of our faith as compared with this? How little does our faith in God call us to surrender. Yet the “trial of our faith is more precious than of gold which perisheth.”
II. ABRAHAM’S OBEDIENCE.
1. He did not wait for the repetition of the command, nor demand additional evidence concerning it. Did not imagine he might have mistaken its nature. Did not question the love or wisdom of God. Did not wait till he perfectly understood its purpose.
2. It was prompt. To hear was to obey. Rose early. Prepared at once.
3. It was ruled by precedence. Told no one his purpose. What might Sarah and Isaac have done or said to hinder the execution of the plan? Conceals it from his young men. The wood was cleft at home and taken with him. There might be none on the spot. That might be a hindrance.
4. It was marked by great self-control. Does not by manner express a mental burden. The affecting conversation with Isaac by the way.
5. It was distinguished by an heroic confidence in God. The Lord will provide. He fully believed he should return to the young men with Isaac. Expected he would be raised from the dead (Rom_4:16-22).
III. ABRAHAM’S REWARD. Having built an altar, he bound his son. Non-resistance of Isaac (“Jesus, the Son of God, became obedient unto death.” “No man taketh My life from Me,” &c. Isaac, at twenty-five years of age, might have resisted, but did not). Learn--
1. Receive with submission the trial of our faith.
2. Cheerfully and promptly obey God.
3. The Lord has provided. Jesus died willingly. (J. C. Gray.)
Temptation a trial
When a person took the first Napoleon a shot-proof coat of mail, the emperor fired many shots at it, whilst the inventor had it on. Finding it answered, the emperor gave the maker a reward. Storms of trial, sacrifices to be made, obedience required, or loving services demanded, will test us. Constantine thus tested the Christians in his household, when he required them to give up their religion under a heavy penalty. Those, however, who were faithful he took into his particular favour and service.
Trials reveal God to us
It is the mission of trouble to make earth worth most and heaven worth more. I suppose sometimes you have gone to see a panorama, and the room has been darkened where you were sitting--this light put out, and that light put out, until the room was entirely darkened where you sat. Then the panorama passed before you, and you saw the towns and villages, the cities and the palaces. And just so God in this world comes to us and puts out this light of joy, this light of worldly prosperity, and this light of satisfaction; and when He has made it all dark around us, then He makes to pass before our souls the palaces of heaven and the glories that never die. (Dr. Talmage.)
Abraham’s faith tried and triumphant
The significance of the transaction is rooted in the fact that Abraham was not a mere private individual, but in a very special sense a representative man. God’s communications to him were made, not for his own sake alone, but also for that of those who should come after him. There was a revelation through Abraham as well as to him; and in this transaction God was seeking not only to develop Abraham’s faith to its highest exercise, but at the same time to instruct him and all his spiritual children in their duty to their covenant Lord. It was literal fact, but it was also acted parable. I would say that the whole story was meant to reveal the universal law to this effect, that what is born of God must be consecrated to God; that the children of promise are at the same time the children of consecration, and so there is no more difficulty in the command to sacrifice Isaac than there is in the injunction to cast out Ishmael. Both alike arose out of the representative character of Abraham and his seed, and through both alike a revelation has been made for all time. The one says to unbelievers, “Ye must be born again”; the other says to believers, “I beseech you by the mercies of God that ye present your bodies a living sacrifice, holy, acceptable, unto God, which is your reasonable service.” The whole transaction, therefore, literal fact as it was, was at the same time the acted hieroglyphic of a spiritual revelation foreshadowing the self-sacrifice of the Christian to his Lord. But now leaving the merely expository for the time, let us take with us one or two practical lessons suggested by the whole subject.
1. And in the first place we may learn that the people of God should expect trial on the earth’. Here is one of the greatest saints subjected to the severest of tests, and that not as an isolated experience but as the last of a series which began when he was called to leave his country and his kindred in the land of the Chaldees. So when we are required to pass through ordeals that seem to us inexplicable let us not imagine that some strange thing has happened to us. And Tholuck is right when he says: “I find in all Christians who have passed through much tribulation, a certain quality of ripeness which I am of opinion can be acquired in no other school. Just as a certain degree of solar heat is necessary to bring the finest sorts of fruit to perfection, so is fiery trial indispensable for ripening the inner man.” Nor is this all: trial may come upon the believer for the sake of others rather than for his own. The chemist darkens the room when he would show some of his finest experiments; and when God designs to let others see what His grace can enable His people to endure, He darkens their history by trial. So God, by our trials, may be seeking to show through us what His grace can do; may be making manifest the reality of His presence with His people in the fire, in such a way as to bring others in penitence to His feet. Thus we too may vicariously endure, and so enter into what Paul has called “the fellowship” of the Saviour’s sufferings. What a sting does that take out of many of our trials!
2. But we may learn in the second place, that if we would stand trial thoroughly we must meet it in faith. Tribulation by itself will not improve our characters. The patriarch did not know the way God was taking with him; but he knew God. He had received such proof of His tenderness, His faithfulness, and His wisdom in the past that he could trust Him now; and so putting his hand in the Divine grasp, he was once more upheld by God’s strength. Andrew Fuller has well said that a man has only as much faith as he can command in the day of trial.
3. Finally, we may learn that faith triumphant is always rewarded. At the end of this dreadful ordeal the Lord renewed the covenant with Abraham; and in the belief of many writers, it was on this occasion that he was permitted to see Christ’s day and to rejoice in the assurance thereby given him that his hope should never be belied. (W. M. Taylor, D. D.)
Abraham’s trial
I. ITS LEGALITY. Would God command to kill who saith, Thou shalt not kill?
(1) The supreme Lawgiver, who made that law, can out of His uncontrollable sovereignty, dispense with His own law.
(2) God did not command Abraham to do this, as it was an act of rebellion against His own moral law (which was not now promulgated, as after by Moses) nor against the law of nature, which is writ in every man’s heart, and so in Abraham’s (Rom_2:14-15), but as it was an act of obedience to the great Lawgiver; and therefore it was necessary that Abraham should well know it was God, and not the devil, who tempted him to this act, which in itself seemed so unnatural for a father to kill his own son, and wherein God seemed so contrary to Himself, and to His own positive precepts and promises; this Abraham knew well,
(a) from special illumination;
(b) from familiar experience of God’s speaking to him, whose voice he knew as well as the voice of his wife Sarah’s.
(c) This voice came not to him in a dream (which would have been more uncertain, and less distinguishable from the devil’s deceit), but while Abraham was awake; for it is not said that he stayed till he was awaked out of sleep, but immediately he rose up and addressed himself to his business, which intimates he understood his author from the plainest manner of speaking to him, without any ambiguity in so arduous an affair.
II. What were the DIFFICULTIES of Abraham’s duty under this command of God?
1. God saith not to him, Take thy servants, but thy son. Oh then what a cutting, killing command was this to Abraham, Take (not thy servant, but) thy son!
2. Thy only son. Had he had many sons, the trial had been more bearable. Here was another aggravation; for a tree to have but one branch and to have that lopped off; for a body to have but one member, and to have that dismembered.
3. Yet higher, Whom thou lovest (Gen_22:2). Isaac was a gracious and dutiful son, obedient both to his earthly and to his heavenly Father, and therefore Abraham did love him the more; had he been some graceless son, his grief had been the less.
4. Higher than that, Isaac was the son of God’s promise--In him shall thy seed be called. So he was the son of all his father’s hope of posterity, yet his expectation hereof, and of the accomplishment of God’s promise (given to relieve him, when his mouth was out of taste with all His other mercies), as victory (Gen_14:1-24.), protection and provision (Gen_15:1): he could take no joy in his former conquest or present promise, because childless (Gen_5:2)--must by this means be cut off in the offering up of Isaac.
5. But the greatest conflict of all was, that the Messiah was promised to come of Isaac, and so the salvation of the world did seem to perish with Isaac’s perishing.
Notwithstanding all these difficulties, Abraham acts his part of obedience--
1. With all alacrity and readiness to obey, he rose up early (Gen_22:3), making no dilatory work about it. Thus David did, saying, I made haste, and delayed not (Psa_119:60).
2. The constancy and continuance of this his ready obedience it is a wonder how his heart was kept in such an obedient frame for three days together, all the time of his travelling from Beersheba to Mount Moriah.
3. Abraham’s prudence in leaving his servants and the ass at the foot of the hill (Gen_22:5).
4. Abraham’s confidence herein.
(1) Speaking prophetically, we will both of us come again to God Gen_22:5), and
(2) God will provide Himself a lamb (Gen_22:8). Abraham believed to receive his son again from the dead (Heb_11:19). Yet this cannot be the genuine sense. As Abraham did, so every child of Abraham ought to evidence their fear and love to God (Gen_22:12). (C. Ness.)
Trial of Abraham
This is the most extraordinary command which we find in Scripture. In order to set it in the most intelligible and instructive light, I shall make the following inquiries.
I. LET US INQUIRE, WHETHER GOD HAD A RIGHT TO GIVE THIS COMMAND TO ABRAHAM.
1. In the first place, God did not command Abraham to murder Isaac, or to take away his life from malice prepense. He required him only to offer him a burnt sacrifice; and though this implied the taking away of life, yet it did not imply anything of the nature of murder.
2. In the next place, it must be allowed that God Himself had an original and independent right to take away that life from Isaac, which He had of His mere sovereignty given him. It is a Divine and self-evident truth, that He has a right to do what He will with His own creatures. And this right God not only claims, but constantly exercises, in respect to the lives of men. He taketh away, and who can hinder Him? And He takes away when, and where, and by whom He pleases.
3. Farthermore, God has a right to require men to do that at one time which He has forbidden them to do at another. Though He had forbidden men to offer human sacrifices in general, yet He had a right to require Abraham, in particular, to offer up Isaac as a burnt sacrifice. And after He had required him to sacrifice Isaac, He had a right to forbid him to do it, as He actually did.
II. WHETHER ABRAHAM COULD KNOW THAT THIS COMMAND CAME FROM GOD. Now it must be granted by all, that if Abraham did sacrifice Isaac, or offer him upon the altar, he really thought God did require him to do it; and, if he did really think so, it must have been owing either to his own heated imagination, or to the delusion of some evil spirit, or else to some real evidence of God’s requiring him to sacrifice his son. But it is evident that it could not be owing to his own heated imagination; because there was nothing in nature to lead him to form such an imagination. The command was contrary to everything that God had before required of him; it was contrary to what God had revealed in respect to human sacrifices; and it was contrary to all the natural instincts, inclinations, and feelings of the human heart. Nor is there any better reason to think that he was under the delusion of some evil spirit. We can by no means suppose that God would suffer such an excellent man as Abraham to be deluded in such an extraordinary case, by the great deceiver; nor that Satan would be disposed to tempt Abraham to do what he really thought would be for the glory of God. Nor can we suppose, if Satan viewed it as a criminal action, that he would have restrained him from committing the crime. But if Abraham was not led to think that God required him to sacrifice his son, by a wild imagination, nor by the delusion of an evil spirit, then we are constrained to conclude that he had clear and conclusive evidence of the command’s coming from God.
III. WHY GOD COMMANDED ABRAHAM TO SACRIFICE HIS SON.
1. It is evident that Abraham’s offering Isaac upon the altar was a lively type or representation of God’s offering Christ as a sacrifice for the sins of the world.
2. God meant, by the command in the text, to try or prove whether Abraham loved Him sincerely and supremely.
IV. WHETHER THIS COMMAND TO ABRAHAM ANSWERED THE END WHICH GOD PROPOSED IN GIVING IT. And we find that Abraham did actually and punctually obey both the letter and spirit of the command; by which he gave an infallible evidence that he loved God sincerely and supremely.
1. He obeyed, in contrariety to all the natural feelings and affections of the human heart.
2. The cheerfulness and promptitude with which he obeyed the Divine command increase the evidence of the sincerity and supremacy of his love to God.
3. His obedience to the command to sacrifice his son was obedience to the mere will of God; which renders it, in the highest possible degree, evidential of his real and supreme love to Him.
Improvement--
1. It appears from Abraham’s ready obedience to the command in the text, that those who are willing to obey God, can very easily understand the real meaning of his commands.
2. Did Abraham exhibit the highest evidence of his sincere and supreme love to God, by obedience to His command? Then we learn that this is the only way for all good men to exhibit the highest evidence of their sincere and supreme love to God.
3. It appears from the obedience of Abraham to the Divine command, that all true obedience to God flows from pure disinterested love to Him.
4. It appears from God’s design in giving the command in the text, and from the effects of it, that Christians have no reason to think it strange concerning the fiery trials which they are called to endure. God has a good design in all their trials. (N. Emmons, D. D.)
Abraham’s trial
1. This trial is wholly unexpected. For several years the patriarch has been the recipient of great and uninterrupted prosperity. Instead of going through the bleak and barren desert he has been walking in the garden, which is smiling with the flowers of richness, fertility, and hope. How speedily may the heart be bereft of all joy and filled with poignant sorrow!
2. This trial is wholly unprecedented. Abraham is not a foreigner to suffering. He had been separated from his country and friends at the age of seventy-five. He had been driven by famine from the land of promise into a distant country. The companion of his youth and the affectionate partner of all his fortunes had been forced from him again and again. You may say, “I am the man that hath seen and felt affliction;” yet sterner calamities may be coming upon you than any you have ever experienced.
3. This trial is an assault upon the object which the patriarch loves and values most. He loves and values his son Ishmael. He loves and values his wife Sarah. He loves and values his own life. Isaac, however, is the son of promise, the root from which the final blossom is to be the Messiah, and on this account he must love and value him most of all. To slay him with his own hand, this is the climax of trial to Abraham--it cannot ascend higher. A man can only have one such trial in his lifetime. But if no such surrender has been demanded from us; then our trials have been only secondary. They have scattered a few blossoms, and swept away a little fruit, but they have not touched the root; the tree remains as healthy and vigorous as ever. Let us not heave one rebellious sigh, lest, instead of the wind, the whirlwind should come to us in all its terrific fury. (A. McAuslane, D. D.)
Trial of Abraham’s faith
We notice--
I. The AUTHOR of the trial (Gen_22:1). What has God to do with my trials? is the first question which wisdom always asks. When that is settled, we know where we are and what to do.
II. The NATURE of the trial (Gen_22:2). It was no ordinary requirement. Any father’s heart would sink within him at such a command. The history of the future of which hope had dreamed was a fable. The book of life was to be closed when nothing but the title-page had been written.
III. The PROGRESS of the trial (Gen_22:3-10). It was not one downright blow of trouble, but protracted trial. Days came and went, and found it unconcluded. Good men never graduate from trouble. Christian life itself, in one view, is trial--an escaping from old conditions, a breaking of fetters, a climbing to higher levels--all accomplished with pain and cost. Life is a race for life. Life is a battle for life. And so likewise its incidental troubles have a self-perpetuating power. Long after the gale has gone down the ocean keeps its restlessness, and under the serenest sky the after-surge of the storm moans upon the beach. It is so in human life. The shock of sorrow comes and passes, but the soul is not at rest. The old grief comes back in thought and dreams, and life can never again be what it was.
IV. The ENDING of the trial (Gen_22:11-14). The long agony was over, and the issue was all the sweeter for the bitterness which had preceded it. Accepting this story of Abraham’s trial as a type of human life, we find certain practical truths emphasized.
1. Men make mistakes in their judgment of experience. What they think the best, may be the worst possible for them; what they think the worst, may be the best. Humanly judging, the command to sacrifice Isaac was the end of Abraham’s hopes; in fact, it was the beginning of his prosperity. It is so always. God plans behind and works through a cloud, but always for the best.
2. Clearly, also, in the practical conduct of life, faith is superior to reason. We can trust, and are wise in trusting for some things which can never be argued.
3. In our dealings with God, obedience is safety. Men are not to stop to calculate chances, nor wait until they think they see their way clear. Whatever God appoints is to be undertaken at once and without question. Men ruin themselves sometimes with what they call their prudence. There is no prudence in anything that limits exact obedience to the Divine requirements. (E. S. Atwood.)
The trial of Abraham’s faith
I. IT WAS A TRIAL FOR WHICH ABRAHAM HAD BEEN CAREFULLY PREPARED.
1. By his spiritual history.
2. By a life of trial.
II. IT WAS A TRIAL OF REMARKABLE SEVERITY.
1. The violence done to his natural feelings.
2. The violence done to his feelings as a religious man.
III. THIS TRIAL WAS ENDURED IN THE SPIRIT OF AN EXTRAORDINARY FAITH. His obedience was--
1. Unquestioning.
2. Complete.
3. Marked by humility.
4. Inspired by trust in a personal God.
IV. GOD REWARDED HIS FAITHFUL ENDURANCE OF THE TRIAL.
1. By taking the will for the deed.
2. By renewing His promises.
3. By turning the occasion of the trial into a revelation of the day of Christ.
(1) He sees represented the sacrifice of the only-begotten and well-beloved Son of God.
(2) There is suggested to him the idea of substitution.
(3) The resurrection of Christ and His return to glory are also represented.
Learn:
1. That the most distinguished of God’s servants are often subjected to the greatest trials.
2. That trials test the strength and spirituality of our faith.
3. That trials well endured set spiritual truths in a clearer and more affecting light. (T. H. Leale.)
Abraham offering Isaac
The crowning test of Abraham’s life, in which all preceding trials culminated. The greatness of the test appears in the exceptional character of the demand. It appeared as a direct contradiction of God’s promise. Abraham’s obedience was--
1. Prompt. The command came in the night. Early next morning, Abraham “rose up . . . and took . . . Isaac,” &c.
2. Persistent. He had the sustaining force which enabled him to maintain his purpose unwaveringly during the period of suspense between the command and the full obedience to it.
3. Perfect. He accepted the command as meaning the unreserved and unconditional offering up of Isaac, with the faith that God would say “enough” when the obedience came up to the measure of the demand. When that would be, it was for God, not Abraham, to decide. It was for him to obey; and he did obey. When he lifted up the knife, the sacrifice was complete. Isaac bad already been sacrificed upon the altar of a father’s heart. All the agony of giving up had been endured. Only the tragedy, and not the real sacrifice was prevented. (D. Davies.)
Abraham’s trial
I. THE DIFFICULTY AND ITS EXPLANATION. God seems to have required of Abraham what was wrong. He seems to have sanctioned human sacrifice. My reply is--
1. God did not require it. You must take the history as a whole, the conclusion as well as the commencement. The sacrifice of Isaac was commanded at first, and forbidden at the end. Had it ended in Abraham’s accomplishing the sacrifice, I know not what could have been said; it would have left on the page of Scripture a dark and painful blot. My reply to God’s seeming to require human sacrifice is the conclusion of the chapter. God says, “Lay not thine hand upon the lad.” This is the final decree. Thus human sacrifices were distinctly forbidden. He really required the surrender of the father’s will. He seemed to demand the sacrifice of life.
2. But further still. God did not demand what was wrong. It did not seem wrong to Abraham. It is not enough defence to say God did not command wrong. Had God seemed to command wrong, the difficulty would be as great. Abraham’s faith would then have consisted in doing wrong for the sake of God. Now it did not. Abraham lived in a country where human sacrifices are common; he lived in a day when a father’s power over a son’s life was absolute. He was familiar with the idea; and just as familiarity with slavery makes it seem less horrible, so familiarity with this as an established and conscientious mode of worshipping God removed from Abraham much of the horror we should feel.
II. THE NATURE OF THE TRIAL.
1. We remark, first, this trial was made under aggravated circumstances. The words in which God’s command was couched were those of accumulated keenness. To subdue the father in the heart, that a Roman has done, and calmly signed his son’s death-warrant; but to subdue it, not with Roman hardness, but with deep trust in God and faith in His providence, saying, It is not hate but love that requires this--this was the nobleness, this the fierce difficulty of Abraham’s sacrifice; this it was which raised him above the Roman hero.
2. We remark, secondly, Abraham was to do this; his son was to die by his own hand, not by a delegate. He was to preclude escape. We do our sacrifices in a cowardly way; we leave loopholes for escape. We do not with our own hand, at His call, cut asunder the dearest ties. We do not immediately take the path of duty, but wait till we are forced into it; always delaying in the hope that some accident may occur which will make it impossible. Them conscience says, with a terrible voice: “You must do it and with your own hand. The knife must be sharp and the blow true. Your own heart must be the sacrifice, and your own hand the priest. It must not be a sacrifice made for you by circumstances.”
III. HOW THE TRIAL WAS MET.
1. Without ostentation.
2. Abraham was in earnest.
If you make a sacrifice, expecting that God will return you your Isaac, that is a sham sacrifice, not a real one. Therefore, if you make sacrifices, let them be real. You will have an infinite gain: yes; but it must be done with an earnest heart, expecting nothing in return. There are times, too, when what you give to God will never be repaid in kind. Isaac is not always restored; but it will be repaid by love, truth, and kindness. God will take you at your word. He says, “Do good and lend, hoping for nothing in return.” Lessons:
1. The Christian sacrifice is the surrender of will.
2. For a true sacrifice, there must be real love.
3. We must not seek for sacrifices.
You need make no wild, romantic efforts to find occasions. Plenty will occur by God’s appointment, and better than if devised by you. Every hour and moment our will may yield as Abraham’s did, quietly, manfully, unseen by all but God. These are the sacrifices which God approves. This is what Abraham meant when he said “My son, God will provide Himself a lamb for a burnt-offering.” (F. W. Robertson, M. A.)
The greatest trial of all
Satan tempts us that he may bring out the evil that is in our hearts; God tries or tests us that He may bring out all the good. The common incidents of daily life, as well as the rare and exceptional crises, are so contrived as to give us incessant opportunities of exercising, and so strengthening, the graces of Christian living.
I. GOD SENDS US NO TRIAL, WHETHER GREAT OR SMALL, WITHOUT FIRST PREPARING US.
II. GOD OFTEN PREPARED US FOR COMING TRIAL BY GIVING US SON, IN NEW AND BLISSFUL REVELATION OF HIMSELF.
III. THE TRIAL CAME VERY SUDDENLY.
IV. THE TRIAL TOUCHED ABRAHAM IN HIS TENDEREST POINT.
V. IT WAS ALSO A GREAT TEST OF HIS FAITH.
VI. IT WAS A TEST OF HIS OBEDIENCE.
VII. THIS TEST DID NOT OUTRAGE ANY OF THE NATURAL INSTINCTS OF HIS SOUL. (F. B. Meyer, B. A.)
Faith tested and crowned
A life of faith and self-denial has usually its sharpest trials at or near its beginning. The stormy day has generally a calm close. But Abraham’s sorest discipline came all sudden, like a bolt from blue sky. Near the end, and after many years of peaceful, uneventful life, he had to take a yet higher degree in the school of faith. Sharp trial means increased possession of God. So his last terrible experience turned to his crowning mercy.
I. THE VERY FIRST WORDS OF THIS SOLEMN NARRATIVE RAISE MANY QUESTIONS. We have God appointing the awful trial. The Revised Version properly replaces “tempt” by “prove.” The former word conveys the idea of appealing to the worst part of a man, with the wish that he may yield and do the wrong. The latter means an appeal to the better part of a man, with the desire that he should stand. God’s proving does not mean that He stands by, watching how His child will behave. He helps us to sustain the trial to which He subjects us. Life is all probation; and because it is so, it is all the field for the Divine aid. The motive of His proving men is that they may be strengthened. He puts us into His gymnasium to improve our physique. If we stand the trial, our faith is increased; if we fall, we learn self-distrust and closer clinging to Him. No objection can be raised to the representation of this passage as to God’s proving Abraham which does not equally apply to the whole structure of life as a place of probation that it may be a place of blessing. But the manner of the trial here presents a difficulty. How could God command a father to kill his son? Is that in accordance with his character? Well, two considerations deserve attention. First, the final issue; namely, Isaac’s deliverance was an integral part of the Divine purpose, from the beginning of the trial; so that the question really is, Was it accordant with the Divine character to require readiness to sacrifice even a son at His command? Second, that in Abraham’s time, a father’s right over his child’s life was unquestioned, and that therefore this command, though it lacerated Abraham’s heart, did not wound his conscience as it would do were it heard to-day.
II. THE GREAT BODY OF THE STORY SETS BEFORE US ABRAHAM STANDING THE TERRIBLE TEST. What unsurpassable beauty is in the simple story! It is remarkable, even among the Scriptural narratives, for the entire absence of anything but the visible facts. There is not a syllable about the feelings of father or of son. The silence is more pathetic than many words. We look as into a magic crystal, and see the very event before our eyes, and our own imaginations tell us more of the world of struggle and sorrow raging under that calm outside than the highest art could do. The pathos of reticence was never more perfectly illustrated. Observe, too, the minute, prolonged details of the slow progress to the dread instant of sacrifice. Each step is told in precisely the same manner, and the series of short clauses, coupled together by an artless “and,” are like the single stroke of a passing bell, or the slow drops of blood heard falling from a fatal wound. The elements of the trial were too: First, Abraham’s soul was torn asunder by the conflict of fatherly love and obedience. The friend of God must hold all other love as less than His, and must be ready to yield up the dearest at His bidding. Cruel as the necessity seems to flesh and blood, and especially poignant as his pain was, in essence Abraham’s trial only required of him what all true religion requires of us. Some of us have been called by God’s providence to give up the light of our eyes, the joy of our homes, to Him. Some of us have had to make the choice between earthly and heavenly love. All of us have to throne God in our hearts, and to let not the dearest usurp His place. The conflict in Abraham’s soul had a still more painful aspect in that it seemed to rend his very religion into two. Faith in the promise on which he had been living all his life drew one way; faith in the latter command, another. God seemed to be against God, faith against faith, promise against command. We, too, have sometimes to take courses which seem to annihilate the hope and aims of a life. The lesson for us is to go straight on the path of clear duty wherever it leads. If it seems to bring us up to inaccessible cliffs, we may be sure that when we get there we shall find some ledge, though it may be no broader than a chamois could tread, which will suffice for a path. If it seem to bring us to a deep and bridgeless stream, we shall find a ford when we get to the water’s edge.
III. So WE HAVE THE CLIMAX OF THE STORY--FAITH REWARDED.
1. The first great lesson which the interposition of the Divine voice teaches us, that obedience is complete when the inward surrender is complete. The will is the man, the true action is the submission of the will. The outward deed is only the coarse medium through which it is made visible for men. God looks on purpose as performance.
2. Again, faith is rewarded by God’s acceptance and approval. “I know that thou fearest God.” Not meaning that he learned the heart by the conduct, but that on occasion of the conduct He breathes into the obedient heart that calm consciousness of its service as recognized and accepted by Him, which is the highest reward that his friend can know.
3. Again faith is rewarded by a deeper insight into God’s word. That ram, caught in the thicket, thorn-crowned and substituted for the human victim, taught Abraham and his sons that God appointed and provided a lamb for an offering. It was a lesson won by faith, Nor need we hesitate to see some dim forecast of the great substitute God provided, who bears the sins of the world.
4. Again, faith is rewarded by receiving back the surrendered blessing, made more precious because it has been laid on the altar.
5. Lastly, Abraham was rewarded by being made a faint adumbration, for all time, of the yet more wondrous and awful love of the Divine Father, who, for our sakes, has surrendered His only-begotten Son, whom He loved. (A. Maclaren, D. D.)
The temptation of Abraham
1. Trials increase with time.
2. There is a gradation in service, and the trial is in proportion to the rank.
3. God’s servants are tested most severely at their strongest point.
4. In proportion to the uses to be made of a thing, so is it tested.
5. In the Bible history individual virtues are tried in turn.
I. GOD TESTED ABRAHAM’S POWER OF SIMPLE OBEDIENCE.
II. GOD TESTS THE POWER OF PERFECT SURRENDER.
III. IN ALL GOD’S DEALINGS WITH MEN THERE IS A REVELATION, AND THE GREAT TRUTH UNFOLDED AT THE CROSS IS HERE IN GERM AND SEED. (Anon.)
Abraham’s great trial
1. No narrative in Scripture more solemn and affecting, more graphic in its delineation, than this.
2. Profound instruction here as to the power and reward of faith.
I. THE TIME AT WHICH THE TRIAL CAME. “After these things”--after all his rich and ripe experience, after all that be had done and suffered, after all that he had gained and lost, in his repeated trials, after all Divine promises and Divine manifestations. There is no guarantee that our worst trials are over, till we have sighed out our spirits upon the bosom of our great Father.
II. THE NATURE OF THE TRIAL ITSELF. What could be a greater contradiction than this, that the child in whose seed mankind was to be blessed, was now to be slain? Only let us yield implicit obedience to Divine commands, and contradictions will explain themselves; the mysteries of providence, of life and death, shall all be unfolded; for “the secret of the Lord is with them that fear Him.”
III. THE PURPOSE FOR WHICH THE TRIAL OCCURRED. It was the final and grand development of the patriarch’s faith; that was the end sought and attained. Not the sacrifice of Isaac, but of Abraham himself. When this was complete, it was enough (Homilist.)
Abraham’s victory
I. THE TRIAL.
1. An unexpected trial.
2. A trial between the present and the future.
3. A trial without any precedent.
4. A trial between man and God.
II. THE VICTORY.
1. A victory after a long struggle.
2. A complete victory over self.
3. A victory revealing the trust God had placed in him.
4. A victory which obtained fresh tokens of the Divine love.
Lessons:
1. That a religion without sacrifice is worthless to us.
2. The shadow directs our attention to the reality--the Saviour’s Cross. (Homilist.)
Perfect faith
I. THE TESTING OF FAITH.
II. GOD’S MANIFEST APPROVAL OF PERFECT FAITH.
1. God manifests His approval by abstracting the pain consequent on obedience to the command.
2. God manifests His approval by providing a sacrifice which shall be at once vicarious and a thank-offering.
3. God repeats His promise of blessing, and confirms it by a solemn covenant. (F. Hastings.)
Abraham’s sacrifice
I. HE SACRIFICED HIS OWN REASON. No argument. Simply faith.
II. HE SACRIFICED HIS OWN AMBITIOUS DESIRES. His only son was to be slain.
III. HE SACRIFICED NATURAL AFFECTION. TO murder an only child in cold blood required a strong nerve and a wondrous fixedness of purpose.
IV. HE SACRIFICED HIS OWN GOOD REPORT. Was willing to be branded as a murderer, for the sake of winning the approval of God. (Homilist.)
Faith’s trial; or, Abraham’s example practically applied
I. THE FATHER OF THE FAITHFUL. Example is an invariable element in every man’s education. More or less he is sure to be shaped by it.
II. ABRAHAM’S EXAMPLE ATTAINABLE. Abraham is a favourite subject for the artist’s pencil. But in most of the paintings we behold a figure erect and commanding, his countenance ploughed with stern lines of determination, an eye which makes resistance quail and tremble, and features which display a natural decision of character capable of pursuing its object at any cost. You would think love an easy sacrifice for such a being; you would say at the very first glance, “I could tell beforehand that man would give up his all to accomplish his purpose; I can understand his offer of Isaac.” I recollect seeing a painting the very opposite of all this. Before me stood the Patriarch, a decrepid and weak old man; he had lost his stature, for years had bent him down; there was a shrinking back from the deed, a rebellion in every joint; his face harrowed with grief, wearing an expression of intense agony, and evidently appalled by the act it was contemplating; his arm half lifted up, and apparently questioning whether he should do the deed or not. My first impression was, “It is wrong, utterly wrong.” And yet there was something on that canvas which kept me gazing, and at last altered my opinion entirely. There was a certain speech about the uplifted eye which you could not mistake; there was a peculiar and inexplicable expression overshadowing the agony of feature; there was a heavenly something about the countenance which told you that, after all, the deed would be done, and that the struggles you saw were but the weakness of man contending in unequal and unavailing effort with the might of the Spirit. The man would evidently draw back, but the God would as evidently triumph. Human power was all directed to avoid the sacrifice; but heavenly power--God working in that refractory heart to will and to do of His good pleasure--would certainly consummate the offering. That painting was a faithful likeness. I recognized Abraham. The Patriarch was not by nature a firm man; much less was he a stern man of cold heart. There are facts of his previous life which prove him to have been originally of a somewhat shrinking and cowardly disposition. We look in vain for moral firmness in the case of Sarah’s sojourn in Egypt. He resorted to a falsehood as a safeguard against his fears lest strangers should slay him to obtain his wife; and notwithstanding he saw the evil and mischief resulting from this deception, he again practised it on Abimelech with the same purpose. His domestic life altogether indicates a pliant and yielding disposition. The short narration of Sarah’s imperious and overbearing conduct in Ishmael’s case (Gen_13:8-10) is very significant. The division of land with Lot goes to prove the same point; there is no stern demand of strict justice; he does not insist upon his due; he does not even award the nephew his portion of territory; but he gives up his right of adjudication, which he possessed by seniority and patriarchal title, and meekly does he allow his younger relative to select his own land and pasturage. Even in his prayer for Sodom, there evidently is seen the pitying and earnest, yet fearful and undecided suppliant: he does not sternly leave the city to its doom; he does not put forth one general supplication for mercy; but the ground of his petition is moved and shifted in a way, which, to say the least, is not the act of a firm unyielding nature. Yet if these proofs do not establish the contrary of constitutional boldness, there is at least no proof of its existence; there is nothing to indicate that the parent’s sacrifice had any sort of origin or support in natural disposition. We know that one who was weak in bodily presence, and in speech contemptible, was chosen out of the rest as the very chiefest of the apostles; and the probability is that one of the most infirm and naturally unlikely of all the Patriarchs was made strong out of weakness, and distinguished above many physical and mental Samsons, as a Father in grace. We are apt to consider such examples far above, out of our reach. We reckon them as giants from the womb, instead of giants by grace. We attribute to them natural powers which we have not. In fact we treat them as superhuman beings of a different race, and moving in a different sphere, But though the power provided is amply sufficient to enable us to emulate the faith of Abraham, yet you object, that you will not have the same scope for the exercise of that power; your circumstances are different; you are never likely to be commanded to take a son of special promise and slay him as a sacrifice to God. True, the deed is great, and probably, as a single act, it stands and will stand alone and unequalled; but there is often, as it were, a congeries of trials, which may even surpass, in its sum total, the amount of suffering which Abraham endured. A long succession of lesser sacrifices, following one on the heels of another, and keeping you in a state of constant depression for years, may call for more than the strength of faith required for Isaac’s sacrifice. Sustained labour--sorrow scattered over a large surface--is far more difficult to bear than any crushing but momentary load. A strong man may easily walk twenty-four miles a day for a fortnight together; but break up this distance, and distribute it over the entire day and night; compel him to walk half a mile in each half hour. The distance is the same, but the effect is altogether different. The harassed traveller cannot bear this unceasing drain on his strength; he has no unbroken rest, no time for nature to recruit before her energies are again taxed; and often has such an attempt ended in almost fatal exhaustion. There is an analogy between body and soul; a number of little trials are more than equal to a great one; like the half mile to each half hour, they keep the moral bow continually strained and bent, and thus tend to destroy its elasticity. You may kill a man with drops of water as well as by immersing him in a flood.
III. THE NATURE OF FAITH’S TRIAL. God tries men; Satan tempts them. God sits as a refiner of silver, to purify it; Satan as a base coiner, to alloy it.
Both often use fire; but the fire of heaven burns out the dross, whilst the fire of hell amalgamates more and more base metal with the lump. The two operations are diametrically opposed, though the means are often the same. God sits as a refiner of His people; His object is to purify and not to punish; and hence our surest escape from sorrow is not to struggle against the sorrow itself, but against the sin which demanded it. But since God alone gives trial efficacy, why cannot He give the efficacy without the trial? of what use is trial? how does God employ it? Some speak of the believer’s trial as though it were a means employed by God, for His own information, to find out the qualities of our heart and the strength of our faith. But the Lord knows such facts without trial. Our Creator is not a mere spiritual experimentalist, who needs a long course of practical tests before He can arrive at the truth. His science is not inductive, but intuitive. A mere volition on His part is more searching than the most careful analysis of the chemist, or all the combination, separation, and comparison of the philosopher. A look of God can resolve the intricate mesh-work of the human heart into single strands, and make every spiritual pulse as apparent as though it were the heaving of a volcano. The Lord “knoweth our flame “--every part as well as all--every weakness as well as every faculty; andeven the unconceived thought--the “thought afar off “--is understood by Him. It is not necessary, then, that we should be put to the proof, in order that God may estimate our amount of faith and love; neither is it needful for our Maker to try our strength by actually piling burdens upon our shoulders, for He can tell to the very grain what we can bear, and what will crush us. The promise that He “will not suffer us to be tempted above that we are able to bear,” clearly implies a previous knowledge of the extent of our ability, Yes! God can weigh in the delicate balances of His Omniscience every power, bodily, mentally, or spiritual; a mere glance reveals to Him every weakness of our soul; and therefore trial is not intended to usurp the province of Omniscience, or to teach that which the Lord knows without teaching. Why, then, does God try His people? How does He employ trial? He aims, not at a knowledge of their condition, but at development of it. His object is to open out to your own eye the book of your heart, to display before you the letters which He Himself has already seen, and to pour such a light upon them that their true meaning and character may be understood by you. The frequent aim of sorrow is to “show My people their transgression, and the house of Jacob their sins.” At other times trial is sent, not so much to point out actual sin, as to expose some internal weakness--some latent tendency to evil. There is a flaw in the metal, and since it has escaped your notice, God puts the lump in the proof-house, and that flaw is soon made visible--David’s impure affections, and Peter’s “fear of man,” were thus brought to the light. Or, perhaps, there is some muscle of the soul shrunken for the want of use--some talent buried and wrapt in a napkin--and temptation is to us as a gymnasium, strengthening that which was weak by athletic exercise, and gradually developing that “which was attenuated even to deformity, until the might of the Spirit has by trial so completely matured our strength that the babe in Christ stands forth in all the gnarled muscle and staining sinew of spiritual manhood.
IV. THE REALITY OF TRIAL. Abraham’s offer of Isaac was not “a solemn farce,” as a scoffer has said; but it was a real sacrifice--real, as God who searches the heart counts reality. The father’s entire plan bears the impress of a fixed conviction that Isaac must die, and die by his parent’s hands. There are many who can behave most heroically with trial in the far and uncertain distance. So long as self-denials and sacrifices are indefinitely shadowed in the dim future, so long as they are problematical, who so ready as these pseudo-Abrahams to meet them! There have been sad instances of this spiritual dealing in promissory notes, given under the impression that no call for the money would ever be made, and that men may live, and satisfy both their neighbours and themselves, on the credit of this mere paper s
