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

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

1. To offer up as a burnt offering his only and much-loved son, Isaac. "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." "By faith Abraham, being tried, offered up Isaac; yea, he that had gladly received the promises was offering up his only begotten son." Isaac was called his "only son" because Ishmael had been finally sent forth from the paternal home, and because Isaac was the only son which Sarah the wife of Abraham bare unto him. He was now a young man, and inexpressibly dear to the hearts of his parents; and his father is commanded by God to offer him up as a sacrifice. Being a human sacrifice, Abraham's conviction of the sacredness of human life would rise up against the fulfillment of the command. Can such a behest proceed from him who had so solemnly asserted the sacredness of human life (Genesis 9:5, 6)? Being his own son, his only son, his Isaac, the laughter of his heart, his deep and pure and strong paternal instincts would rebel against the dread summons. Is it possible that the holy and Divine Father can make such a demand upon any human father?

2. To offer up his son who was in a special sense the gift of God to him. Isaac was the child of Divine promise, and he was born when his parents were far advanced in years, and when in the ordinary course of nature his birth was impossible (cf. vers. 11, 12; Genesis 17:16-19; Genesis 18:10, 14; Genesis 21:1-3). For twenty-five years Abraham had waited for the fulfillment of the promise; twenty-five years more had elapsed since the birth of Isaac, during which he had been growing ever more and more precious and beloved; and now God is asking back the gift so long waited for, and which had become so inexpressibly dear. Can such a demand proceed from that God whose "gifts are not repented of"? Can it be that he should try his servant thus?

3. To offer up his son upon whose life the fulfillment of the hopes which God had inspired seemed to depend. Isaac was not only the son of promise, but the other promises made to Abraham were connected with him as to their fulfillment. The promise that he should inherit Canaan, that he should be the father of a countless posterity and the founder of a great nation, that in his posterity all nations should be blessed, - all these were to be fulfilled in Isaac. "To whom it was said, In Isaac shall thy seed be called." Only the descendants of Isaac were to be known as Abraham's seed, and only in them were the promises to be fulfilled (cf. Genesis 17:19, 21; Genesis 21:12). These promises the patriarch "had gladly received." "He had as it were with open arms accepted and taken to himself each and all of the promises;" he had drawn from them assured hopes - hopes which he had cherished during many years. But if Isaac be sacrificed as a burnt offering, how shall these hopes be realized? - nay, how shall they not each and all expire, leaving the soul of the patriarch in dark disappointment? It seems that God is asking him to give back the promises which he had made to him, and which had so long sustained and cheered him. But is it possible that "the faithful God, which keepeth covenant with them that love hint and keep his commandments to a thousand generations," should make a demand like this? Can it be his voice that summons to the terrible sacrifice?

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

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

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

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

3. Faith in the unchanging fidelity of God to his word. Abraham believed that God would fulfill his promises, however unlikely or even impossible that fulfillment might appear to him. How he would do so after Isaac was sacrificed the patriarch knew not. But he felt assured of the fact. And so by faith he obeyed the dread command, and offered up to God his only begotten son. Faith in God triumphed over doubts and fears, the questionings and reasonings of the intellect, and the pathetic pleadings and passionate appeals of the heart. And how God honored this sublime and conquering faith! Isaac was truly offered to God, yet he was untouched by the sacrificial knife. He was given by his father to God, and then given back by God to his father unhurt, and inestimably more beloved and more sacred. And high is the encomium given to Abraham: "Now I know that thou fearest God," etc. (Genesis 22:12). We know what it was that God required of Abraham. It was not the sacrifice of Isaac, but the complete surrender of himself to God. When that was made the Divine purpose in this awful trial was accomplished, and" the last and culminating point in the Divine education of" the patriarch was attained. And still God requires this from us. He demands the unreserved surrender of ourselves to him, "Whatever is dearest to us upon earth is our Isaac." And when God summons us to give that Isaac up to him, his object in so doing is to lead us to present ourselves wholly and heartily to him as "living sacrifices." "He that loveth father or mother more than me," etc. (Matthew 10:37-39). - W.J.

I. ABRAHAM WHEN HE WAS TRIED. Some lives abound in tests, others are marvellously free from trial. Some are let off with few lessons, others destined for exalted service have hard tasks to master and difficult problems to solve. Observe how Abraham had been tried all along. When at the outset he left his country, and during his subsequent journeyings, the Divine command became more and more explicit. Meanwhile, as a providential antithesis, Abraham was gradually stripped of his earlier associates. His father died at Haran. Then came to him the repetition of the old command, with the significant addition to leave his "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.)

I. THE SUPPORTS WHICH ABRAHAM'S FAITH DERIVED FROM PAST EXPERIENCE.

1. Consider the call and the promises given to him in Genesis 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 (Genesis 15.).

3. Abraham had the experience of a third call of gracious promises made to him, and a covenant-seal appended to both (Genesis 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 (Genesis 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.)

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.)

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 James 1:2-4; 1 Peter 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.)

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.)

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.)

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.)

Abel, Barak, Cain, David, Egyptians, Enoch, Esau, Gedeon, Gideon, Hebrews, Isaac, Israelites, Jacob, Jephthae, Jephthah, Joseph, Noah, Pharaoh, Rahab, Samson, Samuel, Sara, SarahEgypt, Jericho, Jerusalem, Red SeaDescendants, Isaac, Named, Offspring, Posterity, Reckoned, Regard, Seed, Traced1. What faith is.
6. Without faith we cannot please God.
7. The examples of faithfulness in the fathers of old time.

Hebrews 11:18

     5672   concubines

Hebrews 11:1-39

     5763   attitudes, positive to God
     8412   decisions

Hebrews 11:1-40

     8020   faith

Hebrews 11:4-28

     5714   men

Hebrews 11:4-38

     8428   example

Hebrews 11:17-19

     1348   covenant, with Abraham
     4019   life, believers' experience
     8027   faith, testing of

October 15. "Faith is the Evidence of Things not Seen" (Heb. xi. 1).
"Faith is the evidence of things not seen" (Heb. xi. 1). True faith drops its letter in the post-office box, and lets it go. Distrust holds on to a corner of it, and wonders that the answer never comes. I have some letters in my desk that have been written for weeks, but there was some slight uncertainty about the address or the contents, so they are yet unmailed. They have not done either me or anybody else any good yet. They will never accomplish anything until I let them go out of my hands and …
Rev. A. B. Simpson—Days of Heaven Upon Earth

April 26. "Strangers and Pilgrims" (Heb. xi. 13).
"Strangers and pilgrims" (Heb. xi. 13). If you have ever tried to plough a straight furrow in the country--we are sorry for the man that does not know how to plough and more sorry for the man that is too proud to want to know--you have found it necessary to have two stakes in a line and to drive your horses by these stakes. If you have only one stake before you, you will have no steadying point for your vision, but you can wiggle about without knowing it and make your furrows as crooked as a serpent's …
Rev. A. B. Simpson—Days of Heaven Upon Earth

February 3. "He Went Out, not Knowing Whither He Went" (Heb. xi. 8).
"He went out, not knowing whither He went" (Heb. xi. 8). It is faith without sight. When we can see, it is not faith but reasoning. In crossing the Atlantic we observed this very principle of faith. We saw no path upon the sea nor sign of the shore. And yet day by day we were marking our path upon the chart as exactly as if there had followed us a great chalk line upon the sea; and when we came within twenty miles of land we knew where we were as exactly as if we had seen it all three thousand miles …
Rev. A. B. Simpson—Days of Heaven Upon Earth

January the First the Unknown Journey
"He went out not knowing whither he went." --HEBREWS xi. 6-10. Abram began his journey without any knowledge of his ultimate destination. He obeyed a noble impulse without any discernment of its consequences. He took "one step," and he did not "ask to see the distant scene." And that is faith, to do God's will here and now, quietly leaving the results to Him. Faith is not concerned with the entire chain; its devoted attention is fixed upon the immediate link. Faith is not knowledge of a moral …
John Henry Jowett—My Daily Meditation for the Circling Year

The Illusiveness of Life.
Preached June 9, 1850. THE ILLUSIVENESS OF LIFE. "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God."--Hebrews xi. 8-10. Last Sunday we touched upon …
Frederick W. Robertson—Sermons Preached at Brighton

The Pilgrim's Longings
Now, our position is very similar to theirs. As many of us as have believed in Christ have been called out. The very meaning of a church is, "called out by Christ." We have been separated. I trust we know what it is to have gone without the camp, bearing Christ's reproach. Henceforth, in this world we have no home, no true home for our spirits; our home is beyond the flood; we are looking for it amongst the unseen things; we are strangers and sojourners as all our fathers were, dwellers in this wilderness, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 18: 1872

Rahab's Faith
I do think this triumph of faith over sin is not the least here recorded, but that if there be any superiority ascribable to any one of faith's exploits, this is, in some sense, the greatest of all. What! faith, didst thou fight with hideous lust? What! wouldst thou struggle with the fiery passion which sendeth forth flame from human breasts? What! wouldst thou touch with thy hallowed fingers foul and bestial debauchery? "Yea," says faith, "I did encounter this abomination of iniquity; I delivered …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Faith
This is an old law; it is as old as the first man. No sooner were Cain and Abel born into this world, and no sooner had they attained to manhood, than God gave a practical proclamation of this law, that "without faith it is impossible to please him." Cain and Abel, one bright day, erected an altar side by side with each other. Cain fetched of the fruits of the trees and of the abundance of the soil, and placed them upon his altar; Abel brought of the firstlings of the flock, and laid it upon his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Noah's Faith, Fear, Obedience, and Salvation
We may take pleasure in thinking of Noah as a kind of contrast to Enoch. Enoch was taken away from the evil to come: he saw not the flood, nor heard the wailing of those who were swept away by the waterfloods. His was a delightful deliverance from the harvest of wrath which followed the universal godlessness of the race. It was not his to fight the battle of righteousness to the bitter end; but by a secret rapture he avoided death, and escaped those evil days in which his grandson's lot was cast. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 36: 1890

The Best Strengthening Medicine
THOSE WHO OUT OF WEAKNESS were made strong are written among the heroes of faith, and are by no means the least of them. Believers "quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong." Who shall tell which of the three grand deeds of faith is the greatest? Many of us may never have to brave the fiery stake, nor to bow our necks upon the block, to die as Paul did; but if we have grace enough to be out of weakness made strong, we shall not be left out of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Obedience of Faith
"Is there a heart that will not bend To thy divine control? Descend, O sovereign love, descend, And melt that stubborn soul! " Surely, though we have had to mourn our disobedience with many tears and sighs, we now find joy in yielding ourselves as servants of the Lord: our deepest desire is to do the Lord's will in all things. Oh, for obedience! It has been supposed by many ill-instructed people that the doctrine of justification by faith is opposed to the teaching of good works, or obedience. There …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

The Call of Abraham
I. First, let us LOOK AT ABRAHAM. Abraham's family was originally an idolatrous one; afterwards some beams of light shone in upon the household, and they became worshippers of the true God; but there was much ignorance mingled with their worship, and at least occasionally their old idolatrous habits returned. The Lord who had always fixed on Abraham to be his chosen servant and the father of his chosen people upon earth, made Abraham leave the society of his friends and relatives, and go out of Ur …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 5: 1859

Go Back? Never!
"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is an heavenly...city."--Hebrews 11:15, 16. ABRAHAM left his country at God's command, and he never went back again. The proof of faith lies in perseverance. There is a sort of faith which doth run well for a while, but it is soon ended, and it doth not obey the truth. The Apostle tells us, however, that the people of God were …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 61: 1915

The Gaze of the Soul
Looking unto Jesus the author and finisher of our faith.--Heb. 12:2 Let us think of our intelligent plain man mentioned in chapter six coming for the first time to the reading of the Scriptures. He approaches the Bible without any previous knowledge of what it contains. He is wholly without prejudice; he has nothing to prove and nothing to defend. Such a man will not have read long until his mind begins to observe certain truths standing out from the page. They are the spiritual principles behind …
A. W. Tozer—The Pursuit of God

The Christian Faith
Scripture references: Hebrews 11; Matthew 9:29; 17:20; Mark 10:52; 11:22; Acts 2:38; 3:16; 10:43; 16:30,31; Romans 1:17; 5:1; 10:17; Galatians 2:20. FAITH AND PRACTICE Belief Controls Action.--"As the man is, so is his strength" (Judges 8:21), "For as he thinketh in his heart so is he" (Proverbs 23:7). "According to your faith be it unto you" (Matthew 9:28,29). "Keep thy heart with all diligence; for out of it are the issues of life" (Proverbs 4:23). The Scriptures place stress upon the fact that …
Henry T. Sell—Studies in the Life of the Christian

The Voices of the Dead
"And by it he being dead yet speaketh." Hebrews xi. 4. Much of the communion of this earth is not by speech or actual contact, and the holiest influences fall upon us in silence. A monument or symbol shall convey a meaning which cannot be expressed; and a token of some departed one is more eloquent than words. The mere presence of a good and holy personage will move us to reverence and admiration, though he may say and do but little. So is there an impersonal presence of such an one; and, though …
E. H. Chapin—The Crown of Thorns

The Practice of Piety; Directing a Christian How to Walk that He May Please God.
Whoever thou art that lookest into this book, never undertake to read it, unless thou first resolvest to become from thine heart an unfeigned Practitioner of Piety. Yet read it, and that speedily, lest, before thou hast read it over, God, by some unexpected death, cut thee off for thine inveterate impiety. The Practice of Piety consists-- First, In knowing the essence of God, and that in respect of, (I.) The diverse manner of being therein, which are three persons--Father, Son, and Holy Ghost. (II.) …
Lewis Bayly—The Practice of Piety

Testimonies.
"Without faith it is impossible to please God."--Heb. xi. 6. In order to prevent the possibility of being led into paths of error, faith is directed, not to a Christ of the imagination, but to "the Christ in the garments of the Sacred Scripture," as Calvin expresses it. And therefore we must discriminate between (1) faith as a faculty implanted in the soul without our knowledge; (2) faith as a power whereby this implanted faculty begins to act; and (3) faith as a result,--since with this faith (1) …
Abraham Kuyper—The Work of the Holy Spirit

The Being of God
Q-III: WHAT DO THE SCRIPTURES PRINCIPALLY TEACH? A: The Scriptures principally teach what man is to believe concerning God, and what duty God requires of man. Q-IV: WHAT IS GOD? A: God is a Spirit, infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth. Here is, 1: Something implied. That there is a God. 2: Expressed. That he is a Spirit. 3: What kind of Spirit? I. Implied. That there is a God. The question, What is God? takes for granted that there …
Thomas Watson—A Body of Divinity

Abraham and Isaac. Genesis xxii.
1.--"After these things." What things? See verse 33 in preceding chapter. After Abraham had given himself to prayer. It often happens that grace is given for grace. God prepares his own for trial and suffering by revealing Himself. "GOD DID TEMPT."--Like a workman who is conscious the work is well done, fears not the scrutiny which waits his labour. When the smith has put good work into the iron cable, he does not then fear the strain of the test put upon it, and God knew what He had done to …
Thomas Champness—Broken Bread

Enoch, the Deathless
BY REV. W. J. TOWNSEND, D.D. Enoch was the bright particular star of the patriarchal epoch. His record is short, but eloquent. It is crowded into a few words, but every word, when placed under examination, expands indefinitely. Every virtue may be read into them; every eulogium possible to a human character shines from them. He was a devout man, a fearless preacher of righteousness, an intimate friend of God, and the only man of his dispensation who did not see death. He sheds a lustre on the …
George Milligan—Men of the Bible; Some Lesser-Known

Faith an Assurance and a Proof.
"Now faith is the assurance of things hoped for, the proving of things not seen. For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear."--HEB. xi. 1-3 (R.V.). It is often said that one of the greatest difficulties in the Epistle to the Hebrews is to discover any real connection of ideas between the author's general purpose in the previous discussion and the …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

A Cloud of Witnesses.
"By faith Isaac blessed Jacob and Esau, even concerning things to come. By faith Jacob, when he was a-dying, blessed each of the sons of Joseph; and worshipped, leaning upon the top of his staff. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.... By faith the walls of Jericho fell down, after they had been compassed about for seven days. By faith Rahab the harlot perished not with them that were disobedient, …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Faith of Moses.
"By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king's commandment. By faith Moses, when he was grown up, refused to be called the son of Pharaoh's daughter; choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season; accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward. By faith he forsook …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

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