Hebrews 11:17 Kommentar

The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace. I. The nature of it, and the honour it reflects upon all who live in the exercise of it (Heb 11:1-3). II. The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace (v. 4-38). And, III. The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament (Heb 11:39, Heb 11:40).

INTRODUCTION TO HEBREWS 11 The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Heb 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Heb 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Heb 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Heb 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Heb 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Heb 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Heb 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Heb 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Heb 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Heb 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Heb 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Heb 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Heb 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Heb 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Heb 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Heb 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Heb 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Heb 11:1 and the usefulness of it to the elders, Heb 11:2 they by it obtaining a good report, though they did not receive the thing promised, Heb 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Heb 11:40.

Of whom it is said,.... That is, of Isaac, Abraham's own son, whom he offered up; or rather, "to whom it was said", as the Vulgate Latin and Syriac versions render it; that is, to Abraham, for to him was this said, Gen 21:12 that in Isaac shall thy seed be called; that numerous natural seed of his, which should inherit the land of Canaan; and his special famous seed, the Messiah, to whom the promises were made; See Gill on Rom 9:7.

And again [the Scripture] says, "God brought forth Abram, and spoke unto him, Look up now to heaven, and count the stars if you are able to number them; so shall your seed be. And Abram believed God, and it was counted to him for righteousness." On account of his faith and hospitality, a son was given him in his old age; and in the exercise of obedience, he offered him as a sacrifice to God on one of the mountains which He showed him.

Isaac is a type of the infant Lord as son, and, in fact, Isaac was the son of Abraham as Christ is of God, victim as was the Lord. But he was not cut down like the Lord; no, Isaac only carried the wood of the sacrifice, as the Lord did his cross. He laughed mystically by way of prophesying that the Lord fills us with joy, we who have been redeemed by his blood. He did not suffer but left to the Logos, as is fitting, the first fruits of suffering. What is more, because he was not immolated, he signifies also the divinity of the Lord. For after his burial, Jesus was raised up, thus leaving suffering behind, just as Isaac had escaped the sacrifice.

Give me your attention, you who have approached God, who believe yourselves to be faithful. Consider diligently how the faith of the faithful is proved from these words that have been read to us. “After these things,” the text says, “God tested Abraham and said to him, ‘Abraham, Abraham.’ And he said, ‘Here I am.’ ” Observe each detail that has been written. For, if one knows how to dig into the depth, one will find a treasure in the details. Perhaps also the precious jewels of the mysteries lie hidden where they are not esteemed.This man was previously called Abram. Nowhere do we read that God called him by this name or said to him, “Abram, Abram.” For God could not call him by a name that was to be abolished, but he calls him by this name which God gave; and not only does God call him by this name, but he also repeats it. And when he had responded, “Here I am,” God says to him, “Take your dearest son Isaac, whom you love, and offer him to me. Go,” the text says, “into the high land, and there you shall offer him for a holocaust upon one of the mountains which I shall show you.” Why God gave him this particular name and called him Abraham, he himself has interpreted. “Because,” the text says, “I have made you a father of many nations.” God gave him this promise when he had his son Ishmael, but it is promised him that the promise will be fulfilled in a son who will be born of Sarah. He had kindled his soul, therefore, in love for his son not only because of posterity but also in the hope of the promises. But this son, in whom these great and marvelous promises have been made, this son, I say, on whose account his name is called Abraham, “he is ordered to offer for a holocaust to the Lord on one of the mountains.” What do you say to these things, Abraham? What kind of thoughts are stirring in your heart? A word has been uttered by God that is such as to shatter and try your faith. What do you say to these things? What are you thinking? What are you reconsidering? Are you thinking, are you turning over in your heart that, if the promise has been given to me in Isaac, but I offer him for a holocaust, it remains that that promise holds no hope? Or rather do you think of those well-known words, and say that it is impossible, for him who promised, to lie; be that as it may, the promise shall remain? But I, because “I am the least,” am not able to examine the thoughts of such a great patriarch nor can I know what thoughts the voice of God which had proceeded to test him stirred in him, what feeling it caused, when he was ordered to slay his only son. But since “the spirit of prophets is subject to the prophets,” the apostle Paul, who, I believe, was teaching by the Spirit what feeling, what plan Abraham considered, has revealed it when he says, “By faith Abraham did not hesitate, when he offered his only son, in whom he had received the promises, thinking that God is able to raise him up even from the dead.” The apostle, therefore, has reported to us the thoughts of the faithful man, that the faith in the resurrection began to be held already at that time in Isaac. Abraham, therefore, hoped for the resurrection of Isaac and believed in a future that had not yet happened. How, then, are they “sons of Abraham” who do not believe what has happened in Christ, which Abraham believed was to be in Isaac? No, rather, that I may speak more clearly, Abraham knew himself to prefigure the image of future truth; he knew the Christ was to be born from his seed, who also was to be offered as a truer victim for the whole world and was to be raised from the dead.

Here is a man of true faith, for when the Lord asked him to sacrifice Isaac, his only son, he was willing to do so. By faith he offered up the one through whom the Lord had given him the promise of a nation of descendants. And in offering his son he worshiped the Son of God. When the Lord held him back from sacrificing Isaac, Abraham saw the Messiah in the ram that was ultimately offered as the sacrifice to God.We see, then, that the patriarch was tested by means of Isaac—not that Isaac was sacrificed but rather the one who was pointed out in Isaiah, “He shall be like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb.” He was, in truth, tested by him who took away the sin of the world. That is why Abraham was held back from laying his hand on the boy. If he had sacrificed Isaac, the Jews might very well have rejected all the prophecies concerning the Savior. Undoubtedly they would have especially rejected such prophecies given by the psalmist as, “You have not wanted sacrifice and offering; for you have prepared a body for me.” They would have referred all such prophecies to the son of Abraham. Thus the sacrifice was not for the sake of Isaac but of Abraham, who was tested by being called upon to make this offering. And of course, God accepted his intentions, but God prevented him from slaying Isaac. The death of Isaac would not buy freedom for the world. No, that could be accomplished only by the death of our Savior, by whose stripes we are all healed. He alone picked up the falling, healed the sick, satisfied those who were hungry and filled the poor. Above all else, he alone raised us all from the dead, and having abolished death, he has brought us from sorrow and sighing to the rest and gladness of this feast. That, dear friends, is a joy that reaches heaven!

“By faith Abraham, when he was tested, offered up Isaac” as a victim, even though he had received this child with the promise that through him his descendants would have been named. And Abraham never doubted, not even when he was about to kill him, that through him his descendants would have been named.He decided in his mind and accepted the idea that “God is able to raise men even from the dead; hence, figuratively speaking, he did receive him back,” that is, so that in him he might come to know the resurrection of the dead, and in him might know the children of the spirit whom he would have had.

Great indeed was the faith of Abraham. For while in the case of Abel, and of Noah, and of Enoch, there was an opposition of reasonings only, and it was necessary to go beyond human reasonings; in this case it was necessary not only to go beyond human reasonings, but to manifest also something more. For what was of God seemed to be opposed to what was of God; and faith opposed faith, and command promise. I mean this: He had said, "Get thee out of thy country, and from thy kindred, and I will give thee this land." "He gave him none inheritance in it, no not so much as to set his foot on." Seest thou how what was done was opposed to the promise? Again He said, "In Isaac shall thy seed be called," and he believed: and again He says, Sacrifice to Me this one, who was to fill all the world from his seed. Thou seest the opposition between the commands and the promise? He enjoined things that were in contradiction to the promises, and yet not even so did the righteous man stagger, nor say he had been deceived.

And he shows another thing too, by saying, that "God tempted Abraham." What then? Did not God know that the man was noble and approved? Why then did He tempt him? Not that He might Himself learn, but that He might show to others, and make his fortitude manifest to all. And here also he shows the cause of trials, that they may not suppose they suffer these things as being forsaken of God. For in their case indeed, it was necessary that they should be tried, because there were many who persecuted or plotted against them: but in Abraham's case, what need was there to devise trials for him which did not exist? Now this trial, it is evident, was by His command. The others indeed happened by His allowance, but this even by His command. If then temptations make men approved in such wise that, even where there is no occasion, God exercises His own athletes; much more ought we to bear all things nobly. And here he said emphatically, "By faith, when he was tried, he offered up Isaac," for there was no other cause for his bringing the offering but that.

He heard the opposite of the promises from Him who had made them; and yet he was not disturbed, but did them as if they had been in harmony therewith. For they were in harmony; being opposed indeed according to human calculations, but in harmony when viewed by Faith.

By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son

God promised to bring to light a vast number of Isaac’s offspring like sand on the seashore, and he it was who bade Isaac become a victim. Beset by the two conflicting thoughts, then, and with nature tearing at him more harshly than any torturer, the patriarch easily overcame it all and offered the sacrifice. He brings out as well the thoughts he employed in banishing the others, “God was able to raise men even from the dead.” He took issue with the thought arising in regard to the great number of offspring, believing that his son, even if slaughtered, could come back to life, God willing. “Figuratively speaking, he did receive him back,” that is, by way of a symbol and type of the resurrection. Put to death by his father’s zeal, he came back to life at the word of the one who prevented the slaughter. In him the type of the saving passion was also prefigured. Hence the Lord also said to the Jews, “Your father Abraham rejoiced at the prospect of seeing my day; he saw it and was glad.”

"By faith, Abraham offered up Isaac." By what faith? That God is able to raise him even from the dead. "being tested." God tested Abraham, not because he himself wanted to learn about Abraham (for how could He who searches our hearts be alone in this?); (Ps. 7:10) but rather, he would make it evident to us. "his only begotten." For in case anyone say that he still had a child, and was expecting the promise to be fulfilled through him, he willingly offered Isaac, for he says, he was not the only begotten; he was only begotten in terms of the promise, since he also had Ishmael.

Abraham stands above all in faith. For here not only nature entered into conflict with the divine command, but also the word of God itself. For the One who said, "I will give to you and your descendants the land" (Gen. 17:8), is the same One who commands, "offer as a burnt offering" your son (Gen. 22:2). Therefore it is said that "Abraham was tested," not because God had need to test his virtue, but so that we might learn his virtue through this trial and these deeds. Note, then, that trials are so beneficial that God not only permits others to inflict them upon believers, but He Himself also tests them, in order to show them more proven.

603. – Then (v. 17) another famous example of Abraham's faith is given, inasmuch as it regards God, namely, that supreme sacrifice of his when at the Lord's command he willed to immolate his only begotten son (Gen. 22:1). In regard to this he does three things: first, what he did; secondly, that this pertains to faith (v. 17b); thirdly, what he received for this (v. 19b). 604. – He says, therefore: Abraham, when he was tested, was ready to offer Isaac by faith, as is clear from Genesis (22). But there are two questions here: first of all, to kill the innocent is against the law of nature and is, consequently, a sin, Therefore, in willing to offer him he sinned. I answer that a person who kills at the command of a superior lawfully commanding, lawfully obeys and can lawfully carry out his duty. But God has power over life and death: 'The Lord kills and makes alive' (1 Sam 2:6). But God does no injury, when He takes the life even of the innocent. Hence, by God's decree many wicked and many innocent people die every day. Therefore, it is lawful to carry out God's commands. There is question also about the statement, when he was tested. For God tests no one, since to test implies ignorance. I answer that the devil tests in order to deceive: 'Lest perhaps he that tempts should have tempted you' (1 Th. 3:5). This is clear in the temptation of Christ (Matt. 4). But a man tests in order to learn. Thus, in 1 Kg. (10:1) it is recorded that the queen of Sheba went to Solomon to try him with questions. But God does not test in that way, for He knows all things; but He tests in order that the man himself learn how strong or how weak he is: 'To afflict you and prove you, and that the things that were in your heart might be made known' (Dt. 8:2); and 2 Chr (32:31) tells of Hezekiah being tested that all things might be made known that were in his heart. Furthermore, in order that others know the one tested and take him as an example, as Abraham and Job (Sir. 44:21).

A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David, Samuel, and the prophets, Heb 11:32-34. The glorious effects produced by it in the primitive martyrs, Heb 11:35-40.

Abraham, when he was tried - See the history of this whole transaction explained at large in the notes on Gen 22:1-9. Offered up his only-begotten - Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.

DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, "confidence"; and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on Heb 6:5, "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25). evidence--"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.

offered up--literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned. tried--Greek, "tempted," as in Gen 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jam 1:13-15). and--and so. he that had received--rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Heb 7:6. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed? offered up--rather as Greek, "was offering up"; he was in the act of offering. his only-begotten son--Compare Gen 22:2, "Take now thy son, thine only son." EUSEBIUS [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phœnicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (Gen 25:6). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.