Genesis 22.
R. B. (transcribed by R. B., Junr.)
1894 3 The trial or proof of faith is more precious than the trial of gold, even if it is proved by fire (1 Peter 1:7, R.V.) And the result will be seen at the revelation of Jesus Christ Who died and rose again, to His praise and glory and honour. The faithful will sing of victory over the world at His appearing, when the world will know that the Father loved the church as He loved the Son.
Faith is the gift of God and approves itself on trial. The vessel, that receives the gift, needs to be tried; for it is a heavenly gift in an earthen vessel. "Every good gift and perfect boon is from above, coming down from the Father of lights" (James 1:17, R.V.), i.e. every gift from the Father of lights is good and perfect. Faith in Christ may be considered in two ways, as a practical principle within, or as the way by which God gives us a new standing before Him, from darkness to light, from death to life, from the kingdom of Satan to the kingdom of the Son of His love, from condemnation to justification. It looks at what Christ has done for us, at what Christ suffered on the cross, having died for us when we were enemies, that by His blood we might be cleansed from sin and made meet for the inheritance of the saints in light. We are clothed as with a robe which we could not make, but which gives us entrance to the King, and will bear His searching eye (Matt. 22:12), when we sit at the wedding feast. Therefore His work is altogether outside of us; and every one that comes to God through Christ is clothed with the wedding garment. His obedience to death for us yields the robe that covers us; we become God's righteousness in Christ. It admits of no diminution or increase, but is perfect; its purity is not increased by death, nor diminished by contact with the vilest.
Our acceptance does not depend for its value on the greatness or the feebleness of our faith in Him (the enjoyment flowing from it does), but is the same for all. Thus the word is plain and is addressed to a would be suicide, "Believe … and thou shalt be saved." Our faith (i.e. in the earthen vessel which influences it) may be defective like that of the leper who said, "If Thou wilt, Thou canst," acknowledging the power but doubting the will; or like that of the man who brought his afflicted son to the Lord, and said, "If Thou canst," as if doubting the Lord's power; or it may be strong as that of which the Lord said, that it was greater than He had found in Israel (Matt. 8:10). In each case there was deliverance sought for, which did not depend on the faith of the men asking but on the love and power of the Lord. And these are measured by the cross, — love for the world and power to bear the weight of its sin. Thus faith in Him, even feeble faith, brings His love and power to be for us. Faith in Him, be it strong and vigorous, or weak and trembling, as in the publican that dared not lift his eyes but despondingly smote on his breast, crying for mercy — faith in Him brings salvation. It is God's way of justifying a sinner, and his faith is reckoned for righteousness. Not that his righteousness is measured by his faith, but by Christ; therefore we boast not in our faith, but in Him; and we in spirit say, Jehovah our righteousness (Jer. 23:6). The sinner who believes in the Lord Jesus Christ is brought immediately into a new standing before God, and righteousness is reckoned to him. Faith was reckoned for righteousness to Abraham before he was tried (Gen. 15:6; Rom. 4).
But Peter speaks not here of faith (in Christ as the object of faith) as reckoned for righteousness, but of the believer's faith after righteousness is reckoned, of faith as the power of divine life in the believer, wherein is manifested the power of the Holy Spirit Who works in us, so that we overcome the world, and all temptation. Such faith becomes more precious than gold proved with fire. The believer has to show the genuineness of his faith by his works; for as James says (James 2:14. etc.), faith without works is dead. Indeed, the power of the Spirit of God is needed at the first to enable the contrite soul to believe in Christ in Whom is redemption, even the forgiveness of sins. And so interwoven are the two principles that His power is absolutely requisite for faith and consequent peace through the work of Christ for us, as it is for holiness of life in us after we have believed in Him. Peter says the trial (proof) of your faith, i.e. of you believers. The believer is identified with his faith, his victory is commensurate with his faith; and the fiercer the fires that try, the higher the praise that redounds to Christ. Faith untried is like ore containing gold; it must be put into the furnace that the dross may be consumed. There may be any quantity of unsuspected unbelief, and therefore unholiness: all must be purged that faith unalloyed may be found unto His praise and glory and honour at His appearing. The fires which try faith sometimes expose much that we did not suspect. But God, Who gives the faith, guides the trial, and sustains the believer all through. There is the obedience of faith, and the confidence of faith; the dependence, endurance, and trust of faith. In glory we shall sing its victory to His praise. A foretaste of victory is given now; but it is known only to Him Who gives and to him who receives.
How fierce were the fires that tried those mentioned in Heb. 11 who wandered in sheepskins and goatskins, in caves and dens, destitute, afflicted, and tormented; whether past or present saints, all are waiting for His appearing, all will be perfected together in glory. The obedience of faith was seen in Moses, who was educated in all the wisdom of the Egyptians, surrounded with the affluence and splendour of a court, yet who chose affliction with the people of God rather than to be called the son of Pharaoh's daughter; there was obedience at the cost of all. But in Abraham the varied qualities of faith are seen. Hence he is called the father of the faithful (Rom. 4:16), because he stands in the foremost rank of trial, for historically Abel might be called father (being the first believer). So Abraham is pre-eminent for that kind of faith which accounted the power of death as no hindrance to the word of God, and which may be called resurrection faith, as it is markedly the characteristic of christian faith. Habakkuk triumphs over circumstances; he will rejoice in the Lord, though the fig-tree shall not blossom (Hab. 3:17-18). Job triumphs over fear, "Though He slay me, yet will I trust in Him" (Job 13:15). But Abraham triumphs in resurrection; and so he told his servants, "We will come again," and we have the solution of the word and the intended act in Heb. 11:19. Death with its terrors is thrust aside; nothing stands between Abraham and God. No saint before the cross had ever defied death like Abraham. Justly is he the father of the faithful. The faith in the prophet Habakkuk goes not beyond the earth. Death to Job would have been deliverance from present sorrow. But the Holy Spirit has recorded Abraham's faith, as if to tell us that such faith as his goes not only beyond temporal things, and is calm at the prospect of death, but that it is sometimes (apparently) in opposition to our most cherished affections, — yea, when it seems contrary to the word which we have believed. It is only a seeming opposition. However contradictory it might appear, Abraham would offer up Isaac and still believe that his seed should be as the sand on the seashore for multitude. Blessing for the world through death and resurrection is early taught. This may be its first practical lesson, and Abraham the first learner, but the Holy Spirit records in the Hebrews that he learned well.
Genesis 22, Hebrews 11.
1894 23 The lesson (Gen. 22) begins with an announcement that prepares us for something extraordinary. God, Who had shown such mercy and forbearance hitherto, now appears to try Abraham. "And God did tempt Abraham, and said, Take now thy son, thine only son whom thou lovest, even Isaac, and offer him for a burnt offering," etc. Tempt may be now limited to solicitation to evil (James 1:13), but the meaning here is try or prove. Try if the earthen vessel will let faith have its perfect work. God tested the man to whom He gives faith. And at the end of Abraham's trial Jehovah said, "Now I know that thou fearest God," etc. (ver. 12). It was not that He did not know from the beginning; but the proof of it was now given and recorded for strengthening believers who partake of like precious faith. Scripture gives a sample of it (shall we say?) — a sample of its obedience, of its confidence, and dependence, yea, its endurance of fire and trust in God, of which no brighter example is found in the word of God.
Thus obedience in faith is seen at the first. The divine command is given; and early in the morning Abraham sets out toward the mountain indicated and has the full scene before his mind. Quite inexplicable was this command, most painful to him unless he was stoically indifferent; but that he was not is proved by his desire to have a son (Gen. 15:2-3), even as his great love is proved by the way in which God points out Isaac, "thy son, thine only son, whom thou lovest." God knew the special love that Abraham had for Isaac, who was a miraculous gift from God; nor could obedience be put to a severer test than to offer up as a sacrifice that son whom he loved. Abraham's obedience proves that what he loved most was given to God. There is no wavering during the three days' journey. Had he been indifferent, he would not have shown obedience but hardness of heart. But his obedience was manifest; he answers immediately to God's call and prepares to depart. He rose early in the morning, even clave the wood for the burnt offering, and, without telling Isaac the design of his journey, departed with him and the two young men to the mountain in the land of Moriah. No doubt his affection was tried to the utmost, but there is no wavering. And it was not only natural affection that might rebel against what would appear a strange command, but long before (Gen. 13) God had pledged His word to bless all the world in Abram generally; and because he believed God, circumstances notwithstanding, had he not been accounted righteous (Rom. 4:19-22). And now Isaac, the only visible link and first of that chain of blessing, which the world is to receive through him, is to be offered up as a sacrifice! Nature might say all would become impossible.
But where would be God's promise? Where would be the righteousness that was reckoned to Abraham for believing it? There would be not only a conflict between the natural feelings of Abraham and the word of God, but a seeming contradiction between the command and the previous promise. Thus there was room for nature to question if his obedience could be right under the circumstances. Did he hear and understand aright the command? Would not the promise that his seed through Isaac should be a countless multitude and dominant in the earth imply that to sacrifice Isaac would be to thwart God's purpose concerning him and the world, and be like abandoning His promise? Did not the natural feelings of a father afford scope for doubt and unbelief, and help the thought that he had misunderstood? Here were three sanctions working with no small effect on Abraham's mind. Natural affection, and in this case a very special affection; secondly, faith which he by no means relinquished and by which he obtained righteousness, with which moreover nature could clearly unite to withstand obedience to the third sanction, viz., the present command of God.
What a device of Satan to bring past truth into apparent collision with present obedience! But with Abraham natural feelings counted as nothing compared with God's unmistakable though inexplicable command; and all that passed through his mind was at once brought into subjection to the word of God. There was in truth but one way in which he could bring together and harmonise the promise and the command, and that way he took, wonderful as it was and unheard of. It was the way of resurrection. Abraham accounted that God was able to raise Isaac from the dead. No such thing had he heard before, that any one should be raised from the dead. He might have heard of Enoch's translation; God could prevent death. But to bring through death was an unknown thing; and now it must be, for the command was irrevocable. If Isaac's birth was miraculous, so would his life be. At all events every doubt and every fear was hushed by his ready obedience in faith. And thus Abraham and Isaac journeyed together till the third day. And when be sees the mountain, his faith does not fail but seems to grow stronger. He bids the young men wait with the ass, while he and the lad go yonder and worship; and his worship was to sacrifice the lad, and to receive him in resurrection, so that it gives a new feature to the original promise. Abraham's seed must still be as the stars innumerable. But death is in the way; only by resurrection can the promise be made good.
How wonderfully the purpose of God for the whole earth is combined with the trial of faith in an individual saint! Indeed we are told by the Holy Spirit that Abraham had the assurance of resurrection, "accounting that God was able to raise him up even from the dead." His faith in the previously given promise is not shaken by the present command. Mark the words "worship" and "come again." It is a seal to the promise, and Abraham worships. Faith removes all difficulties, and the path of the believer shines more and more unto the perfect day. In the quiet command to his servants there is no boasting of his faith: enough for them that he, the father, and the son, will come again; in his bosom the yearning of nature and obedience to God are reconciled by faith. And faith governed Abraham from the time that he was called away from His kindred, not knowing whither he went, only knowing that he was to receive an inheritance.
Nor does Isaac know the object of the journey, for he enquires for the lamb. How it must have awakened afresh the affections of the father, if indeed they ever slumbered, when Isaac innocently asked, "My father, behold the fire and the wood; but where is the lamb …?" There was an apparent shrinking from telling Isaac that he is the lamb; perhaps a father's feelings led him to evade a direct answer. His faith was between him and God. It was to him, as to the saint in Pergamos (Rev. 2:17) a white stone, upon which was engraven a new name, the new name of resurrection, which no one knew save He Who gave and he who received. All he says is that God will provide a lamb for Himself. Could that lamb be Isaac? But the thought did not turn him from simple obedience. Indeed his obedience in faith shines all through this trial. And when Isaac is bound and laid upon the altar, he makes no resistance, but bows to the command of God. Had Isaac faith in God's raising him up again? Be that unknown, at all events there was submission. It was Abraham's faith that was tried, and it was found to the praise of Him Who gave it, and sustained it all through. Yet with what joy they must have substituted the ram caught by its horns in the thicket! How they must have rejoiced together in "coming again" to the young men! Abraham's faith shone brighter than the purified gold. And how precious to God in the trial was Abraham's endurance of the fire, his obedience, and his confidence in the certainty of the promise! Abraham's joy, after his trial must have been like that spoken of long after by James, "Count it all joy, my brethren, when ye fall into manifold temptations, knowing that the proof of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing" (James 1:2-4). Temptations in this scripture are outward trials.
1894 42 But there is more than his obedience in faith; there is also the confidence and the dependence of faith. For what can more express confidence in the truth of God than the words, "we will come again"? This confidence was clearly stronger than the fear of death, or his inability to reconcile the past promise that Isaac should be heir of the world with the present command to offer up his son. Every circumstance was against their coining again, and forbade the thought. Nay, the word of God seemed to place a barrier to their coming again, which he could in no wise surmount save by resurrection. But Abraham cleaves to what God is. It would be a wonderful way of deliverance no doubt, but he surrenders all into the hand of God, the promise, the command, and the reconciliation of the two. He is calm in the presence of such a deadlock. It was impossible for God to fail; he would not judge by appearances. The word of God should he His rule (see John 7:24).
The promise was as explicit as the command, and he would cleave to the promise and obey the command; he could count upon God to bring him out of the seeming difficulty. How this dependence is felt and acknowledged too in his answer to Isaac, when the latter enquired for the lamb, — "My son, God will provide Himself a lamb!" Besides the dependence due to God the father's love is subdued by real trust in God Himself. But it bursts out in the words, "My son," and is as quickly brought into submission, as is evident by the words following, "God will provide." Whatever he distress, if he felt any in his soul, all was calmed by this, "God will provide." His dependence on God is unshaken and firm, and makes him like a rock when assailed by mighty but unavailing waves. And this when his natural affection and his faith in the promise that he was to be the father of a numerous seed would have led him to hesitate as to the sacrifice of his son. He had sent away Ishmael, and was going to sacrifice Isaac, none being left. What would become of the promise? This is his strength," God will provide." During the fiery trial how his faith shines, rising above circumstances and seeming contradictions! And, when the trial is completed, with what joy and confirmation of faith he would sing in his heart, Jehovah-jireh!
Thus in Abraham is displayed the obedience to God, the confidence, dependence, endurance and trust of faith; as also in resurrection the answer to faith. Faith is not to be weakened by any circumstances, however adverse they may seem. And "Jehovah will provide" comes with increasing power as we gaze on him from his rising early to cleave the wood till his parting word to the young men, "We will come again."
In very truth full blessing waits for resurrection. So had Abraham (in figure); it was from death that he received Isaac (Heb. 11:19). But our Isaac is already risen, and in the midst of trial we can say, "Jehovah-jireh." But the rest of victory and the crowning will come at Christ's appearing, and the faith which seems now so weak will then be as pure gold.
The Holy Spirit brings believers into a new place. Once we were as others, the children of wrath; now by faith in Christ we are sons of God (Gal. 3:26); now by faith in Christ we bear a new character before God. Christ is the best robe, the wedding garment, clothed in which we stand in God's sight. Every believer has it; he has not to wait for a high development of this or that as if there were an esoteric class among believers to which each must attain before he can put on such a robe. It is the only garment we can wear in the presence of God. It is for all, for the least as for the greatest; and with it eternal life is joined, nor can they be separated. Without it a man is a child of wrath and as such is lost forever. Even now clothed with this garment he is translated into the kingdom of the Son of His love, and must be conformed to the Son's image must learn, so to speak, the rules of His kingdom. And the faith in which he stands becomes, wielded by the Holy Spirit, a motive-power by which the inward man is renewed day by day (see also Eph. 4:23) — alas, amid much weakness, pressure and perplexity, pursued and smitten down, yet the Holy Spirit leads us on to victory: a victory through resurrection, the thing typified — unknown to Abraham, but revealed to us, for we have redemption in Christ and are risen in and with Him. Hence the apostle, in view of death and resurrection, and of the untold blessings to the believer, better than creation contains, could say, "But thanks be to God, that, whereas ye were servants of sin, ye became obedient unto righteousness" (Rom. 6:17-18). "Thanks be to God that giveth us the victory through our Lord Jesus Christ" (1 Cor. 15:57).
After the resurrection (figurative) of Isaac, God repeats and thus confirms His promise to Abraham(compare Gen. 22:18 and Gen. 12:3 with Gal. 3:16), and enlarges His promise, not only that his, posterity should be as the stars in heaven and as the sand on the seashore, but also his Seed (i.e. Christ) should be for the blessing of all nations. Thus all, even the earthly blessing through Israel, depends upon resurrection. And this may be called the earthly side of the wonderful event on the mount. Not even the blessing and joy of the millennium could be secured without resurrection. Did this render Abraham's eye clearer when he looked at the city which had the foundations? when he looked onward and saw the day of the Lord? (John 8:56).
But it is not merely a trial of Abraham's faith; it is typical as well as historical. Another purpose arises, which was beyond the vision of Abraham, though even that one with all its sorrows and glories was needed for the blessing of his race, but in which there was a fulness where Israel was but a light thing. For a mystery was hidden till the time of its revelation, which we only now know because the great sacrifice is completed, and Gentiles are called in to share with Israel the blessing of the cross. Now after the sacrifice on Calvary we can trace the foreshadowing in Abraham's trial, which would otherwise, as a type, have been unintelligible. With the antitype before us we see how imperfectly any type can foreshadow the depths of Calvary. Like Isaac He was led to the slaughter, but unlike Isaac He knew where the Lamb was. And as Isaac bare the wood, so did the Lord Jesus bear His cross. As Isaac was hound and laid on the wood, so was the Lord Jesus nailed to the cross. But there the type fails; no creature is sufficient to be a type. God may use a creature to set forth faintly some of the wonders, the sufferings, and glories we see in Christ; but what creature gathers them up in his own person? A voice from heaven arrests Abraham with the knife in his hand, "Lay not thine hand upon the lad." A voice from heaven said, "Smite the Man that is My Fellow" (Zech. 13:7). Isaac passed through death figuratively; the Lord Jesus in reality. God told Abraham to spare Isaac, but did not spare His own Son, the Well-Beloved and Only-Begotten. There was no ram substituted on Calvary; the blood of Christ alone cleanseth from all sin. R. B.