Last of these instances, which set out the patience of faith, comes the crowning trial of Abraham; and worthily does it close the list.
By faith Abraham, being tried, (hath) offered up Isaac, and he that accepted to himself the promises was offering up his only-begotten son, as to whom it was said, In Isaac shall thy seed be called, having counted that even from the dead God [is] able to raise; whence also in a figure (parable) he received him” (Heb. 11:17-1917By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18Of whom it was said, That in Isaac shall thy seed be called: 19Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. (Hebrews 11:17‑19)).
It was indeed putting the father of the faithful to the severest test conceivable, not only abandoning to the altar his only son and heir, and sacrificing him with his own hand, but jeopardizing to all appearance the promises both for his seed and in it blessing for all families of the earth. Alike natural affection, and religious hope when raised to high degree and wide extent by God's word in Isaac, seemed to reason by such a command arbitrarily, distressingly, and irrevocably lost. But we can see with James (James 3:22For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. (James 3:2)), that faith wrought with his works, and that by works faith was perfected. In earlier days in hope against hope he believed, to his becoming father of many nations, according to what had been spoken, So shall thy seed be (Rom. 4). Now when the child of the promise was given, how tremendous the wrench at the summons of God so true and gracious! Yet he hesitated through unbelief no more at the surrender, in its form to him most painful, than before at the promise in spite of its utter improbability. Such is faith, in which Abraham found strength, giving glory to God.
But there is somewhat more precious and specifically instructive in this instance reserved to the final place for Abraham after the general notice of the patriarchs. Nowhere in the O.T. do we find such absolute trust in God, as when the father was proved willing to sacrifice his only son, with whom were bound up all God's promises and his own expectations. To man death is the end of hope; to God it is but the occasion to exercise the power of resurrection; and in the assurance of this power on behalf of Isaac Abraham confided without a waver. He rose early in the morning, he took his beloved son, and “on the third day” he saw the place afar off. Arrived there he built the altar, laid the wood in order, bound Isaac, laid him on the altar, and took the knife to slay him, when the angel of Jehovah interposed at the last moment. The proof was complete. Faith then could go no farther. God was absolutely counted on to make good in resurrection the seed (and the promises in the seed) given up at His word to die. What fresh gain for Abraham, as for all who, doing His will, give up all that is dearest after the flesh, to receive all better than ever in resurrection! In a figure Abraham recovered his son as from among the dead.
God Himself beheld in that solemn transaction the figure of His own gift of the Only-begotten Son of God, Whom He spared not but delivered up for us all. For Him no substitute was or could be found, if our sins were to be judged and borne and blotted out. In the antitype, far more truly and fully than in the type, God did provide Himself the lamb for a burnt offering, in His Son the Lamb of God that taketh away the sin of the world. In His case the death was as real as the resurrection; and the efficacy of the Saviour's death such that, while the special promises remain for the numerous seed another day fast approaching, in Him the one risen Seed blessing is come, as the apostle showed the Galatians (chap. 3.), to Gentiles as freely as to Jews. It was outside flesh and beyond law, it was founded on sacrifice and declared in resurrection, heavenly glory being its full and proper display.
See now Christ has made the truth plain in this case as in every other; for indeed He is the truth. He was the true grain of wheat, which, if it fell not into the ground and died, abides alone; but if it die, it bears much fruit. He came that believers might have life and might have it abundantly. He is the Good Shepherd and laid down His life for the sheep. And on this account the Father loved Him, because He laid down His life that He might take it again. No one took it from Him, but He laid it down of Himself. He, and He only from the glory of His person, had title as well as power to lay it down, as He alone had just the same authority to take it again. Hence He, the Son of man, was glorified in death, and God was glorified in Him. And as God was thus morally glorified in Him, God also glorified Him in Himself, and glorified Him immediately after redemption at His right hand, instead of only waiting for the day when He shall come again in power and glory for the world-kingdom. It was Christ cut off and having nothing (Dan. 9:2626And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. (Daniel 9:26)); but if He thus gave up His rights as Messiah and accomplished redemption in His death, God raised Him, not only to secure all that seemed lost but to better things, to be heir of all things in heaven and on earth, and to have heavenly joint-heirs, as well as His ancient people and all nations here below.
To the Hebrews addressed, what could be more telling and instructive? Was it hard to see a light that bedimmed the golden lamp of the temple, and all the splendor of the law? God has provided for us some better thing through Christ dead and risen and ascended.