Hebrews 11:17-19

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

Hebrews 11:17. Πίστει προσενήνοχεν ᾿Αβραὰμ τὸν ᾿Ισαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος· πρὸς ὅν ἐλαλήθη, ὅτι ἐν ῾Ισαὰκ κληθήσεταί σοι σπέρμα· λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ Θεὸς, ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατα.

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

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

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

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

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

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

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

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

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

We may consider in these words,

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

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

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

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

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

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

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

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

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

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

Obs. 1. That God alone knows how to prescribe work and duty proportionate unto the strength of grace received. He knew that 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.

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

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

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

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

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

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

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

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

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

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

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

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

[2.] Negatively, by withholding such supplies;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But here is mention of “promises,”

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

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

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

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

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

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

The Hebraism in the original, בְיִצְחָק יִקָּרֵא לְךָ זָרַע, “In Isaac shall a seed be called unto thee,” is preserved by the apostle, ᾿Εν Ισαὰκ κληθήσεταί, that is, ‘The seed promised unto thee from the beginning shall be given in him; the traduction of it into the world shall be through him and no other.'

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

[1.] That of a numerous posterity.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The event hereof was,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. The “father of the faithful.” And,

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

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

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

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

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

Obs. 5. We may also consider, that,

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

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

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

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