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 “father’s 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 Abraham’s life. The greatness of the test appears in the exceptional character of the demand. It appeared as a direct contradiction of God’s 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 Abraham’s 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 father’s heart. Only the tragedy, and not the real sacrifice, was prevented.
III. Further, GOD SUPPLEMENTED ABRAHAM’S 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. Abraham’s 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.)
Abraham’s faith
I. THE SUPPORTS WHICH ABRAHAM’S 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 Abraham’s 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 wife’s 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 God’s 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 Abraham’s 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 Abraham’s 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 man’s 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 Abraham’s reason was a mighty help to his faith. Here were two revelations made to Abraham, which seemed to clash with one another; and if Abraham’s 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 man’s 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 one’s faith, are given upon account of the reasonableness of it. Abraham’s 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 men’s 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 God’s providence upon ourselves, or near relations, or anything that is dear to us. Most of these are easy compared with Abraham’s 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 Abraham’s 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 Abraham’s faith.
1. This command has reference to a son, an only son; and what is more, the son of Abraham’s 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 father’s 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 Abraham’s 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 father’s hand carried them both.
6. Analyse the command itself, and you will see that it amplifies every circumstance calculated to harrow up the father’s 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 patriarch’s 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 father’s lips to utter, as the son’s 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 Christ’s sake. (D. Katterns.)
Character tested:
The surest way to know our gold is to look upon it and examine it in God’s 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 God’s scales, that He makes use of to weigh us. (Jonathan Edwards.)
Abraham’s faith:
He founded his faith upon God’s fidelity and omnipotency. These are the Joachin and the Boaz, the two main pillars whereupon faith resteth. (J. Trapp.)
