FAITH TESTED AND CROWNED
by
Alexander Maclaren
'And it came to pass after these things, that God did tempt Abraham, and
said unto him, Abraham: and he said, Behold, here I am. And He said, 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. And Abraham rose up early in the
morning, and saddled his ass, and took two of his young men with him, and
Isaac his son, and clave the wood for the burnt offering, and rose up, and
went unto the place of which God had told him. Then on the third day Abraham
lifted up his eyes, and saw the place afar off. And Abraham said unto his
young men, 'Abide ye here with the ass; and I and the lad will go yonder and
worship, and come again to you. And Abraham took the wood of the burnt
offering, and laid it upon Isaac his son; and he took the fire in his hand,
and a knife; and they went both of them together. And Isaac spake unto
Abraham his father, and said, My father: and he said, Here am I, my son. And
he said, Behold the fire and the wood: but where is the lamb for a burnt
offering! And Abraham said, My son, God will provide Himself a lamb for a
burnt offering: so they went both of them together. And they came to the
place which God
had told him of; and Abraham built an altar there, and laid the wood in
order, and bound Isaac his son, and laid him on the altar upon the wood. And
Abraham stretched forth his hand, and took the knife to slay his son. And
the angel of the Lord called unto him out of heaven,
and said, Abraham, Abraham: and he said, Here am I. And He said, Lay not
thine hand upon the lad, neither do thou any thing unto him: for now I know
that thou fearest God, seeing thou hast not withheld thy son, thine only son
from Me. And Abraham lifted up his eyes, and looked, and behold behind him a
ram caught in a thicket by his
horns: and Abraham went and took the ram, and offered him up for a burnt
offering in the stead of his son. And Abraham called the name of that place
Jehovah-jireh: as it is said to this day, In the mount of the Lord it shall
be seen.'--GENESIS xxii. 1-14.
I. A life of faith and self-denial has usually its sharpest trials at
or near its beginning. A stormy day has generally a calm close. But
Abraham's sorest discipline came all sudden, like a bolt from blue
sky. Near the end, and after many years of peaceful, uneventful
life, he had to take a yet higher degree in the school of faith.
Sharp trial means increased possession of God. So his last terrible
experience turned to his crowning mercy.
1. The very first words of this solemn narrative raise many questions. We
have God appointing the awful trial. The Revised Version properly replaces
'tempt' by 'prove.' The former word conveys the idea of appealing to the
worse part of a man, with the wish that he may yield and do the wrong. The
latter means an appeal to the better part of a man, with the desire that he
should stand. Temptation says: 'Do this pleasant thing; do not be hindered
by the fact that it is wrong.' Trial, or proving, says: 'Do this right and
noble thing; do not be hindered by the fact that it is painful.' The one is
'a sweet, beguiling melody,' breathing soft indulgence and relaxation over
the soul; the other is a pealing trumpet-call to high achievements.
God's proving does not mean that He stands by, watching how His
child will behave. He helps us to sustain the trial to which He subjects us.
Life is all probation; and because it is so, it is all the field for the
divine aid. The motive of His proving men is that they may be strengthened.
He puts us into His gymnasium to improve our physique. If we stand the
trial, our faith is increased; if we fall, we learn self-distrust and closer
clinging to Him. No objection can be raised to the representation of this
passage as to God's proving Abraham, which does not equally apply to the
whole structure of life as a place of probation that it may be a place of
blessing. But the manner of the trial here presents a difficulty. How could
God command a father to kill his son? Is that in accordance with His
character? Well, two considerations deserve attention. First, the final
issue; namely, Isaac's deliverance, was an integral part of the divine
purpose from the beginning of the trial; so that the question really is, Was
it accordant with the divine character to require readiness to sacrifice
even a son at His command? Second, that in Abraham's time, a father's right
over his child's life was unquestioned, and that therefore this command,
though it lacerated Abraham's heart, did not wound his conscience as it
would do were it heard to-day. It is impossible to conceive of a divine
injunction such as this being addressed to us. We have learned the
inalienable sacredness of every life, and the awful prerogative and burden
of individuality. God's command cannot enforce sin. But it was not wrong in
Abraham's eyes for a father to slay his son; and God might shape His message
to the form of the existing morality without derogation from His character,
especially when the result of the message would be, among other things, to
teach His abhorrence of human sacrifices, and so to lift the existing
morality to a higher level.
2. The great body of the history sets before us Abraham standing the
terrible test. What unsurpassable beauty is in the simple story! It is
remarkable, even among the scriptural narratives, for the entire absence of
anything but the visible facts. There is not a syllable about the feelings
of father or of son. The silence is more pathetic than many words. We look
as into a magic crystal, and see the very event before our eyes, and our own
imaginations tell us more of the world of struggle and sorrow raging under
that calm outside than the highest art could do. The pathos of reticence was
never more perfectly illustrated. Observe, too, the minute, prolonged
details of the slow progress to the dread instant of sacrifice. Each step is
told in precisely the same manner, and the series of short clauses, coupled
together by an artless 'and,' are like the single strokes of a passing bell,
or the slow drops of blood heard falling from a fatal wound. The homely
preparations for the journey are made by Abraham himself. He makes no
confidante of Sarah; only God and himself knew what that bundle of wood
meant. What thoughts must have torn his soul throughout these weary days!
How hard to keep his voice round and full while he spoke to Isaac! How much
the long protracted tension of the march increased the sharpness of the
test! It is easier to reach the height of obedient self-sacrifice in some
moment of enthusiasm, than to keep up there through the commonplace details
of slowly passing days. Many a faith, which could even have slain its
dearest, would have broken down long before the last step of that sad
journey was taken.
The elements of the trial were two: first, Abraham's soul was torn
asunder by the conflict of fatherly love and obedience to God. The
narrative intimates this struggle by continually insisting on the
relationship between the two. The command dwells with emphasis on it: 'thy
son, thine only son Isaac, whom thou lovest.' He takes with
him 'Isaac his son'; lays the wood on 'Isaac his son.' Isaac 'spake unto
Abraham his father'; Abraham answers, 'Here am I, my son'; and again, 'My
son, God will provide.' He bound 'Isaac his son'; he
'took the knife to slay his son'; and lastly, in the glad surprise at the
end, he offers the ram 'in the stead of his son.' Thus, at every turn, the
tender bond is forced on our notice, that we may feel how terrible was the
task laid on him--to cut it asunder with his own hand. The friend of God
must hold all other love as less than His, and must be ready to yield up the
dearest at His bidding. Cruel as the necessity seems to flesh and blood, and
specially poignant as his pain was, in essence Abraham's trial only required
of him what all true religion requires of us. Some of us have been called by
God's providence to give up the light of our eyes, the joy of our homes, to
Him. Some of us have had to make the choice between earthly and heavenly
love. All of us have to throne God in our hearts, and to let not the dearest
usurp His place. In our weakness we may well shrink from such a test. But
let us not forget that the trial of Abraham was not imposed by his own
mistaken conceptions of duty, nor by a sterner God than the New Testament
reveals, but is distinctly set before every Christian in essence, though not
in form, by the gentle lips from which flowed the law of love more stringent
and exclusive in its claims than any other: 'He that loveth father or mother
more than Me is not worthy of Me.'
The conflict in Abraham's soul had a still more painful aspect in that it
seemed to rend his very religion into two. Faith in the promise on which he
had been living all his life drew one way; faith in the later command,
another. God seemed to be against God, faith against faith, promise against
command. If he obeys now, what is to become of the hopes that had shone for
years before him? His whole career will be rendered nugatory, and with his
own hand he will crush to powder his life's work. That wonderful short
dialogue which broke the stern silence of the journey seems to throw light
on his mood. There is nothing in literature sacred or secular, fact or
fiction, poetry or prose, more touching than the innocent curiosity of
Isaac's boyish question, and the yearning self-restraint of the father's
desperate and yet calm answer. But its value is not only in its pathos. It
seems to show that, though he knew not how, still he held by the hope that
somehow God would not forget His promise. Out of his very despair, his faith
struck, out of the flint of the hard command, a little spark which served to
give some flicker of light amid the darkness. His answer to his boy does not
make his sacrifice less, but his faith more. The writer of the Epistle to
the Hebrews gives a somewhat different turn to his hopes, when he tells us
that he offered up the heir of the promises, 'accounting that God was able
to raise him from the dead.' Both ways of clinging to the early promise,
even while obeying the later command, seem to have passed through his mind.
The wavering from the one to the other is natural. He is sure that God had
not lied before, and means what He commands now. He is sure that there is
some point of reconciliation--perhaps this, perhaps that, but certainly
somewhat. So he goes straight on the road marked for him, quite sure that it
will not end in a blind alley, from which there is no exit. That is the very
climax of faith--to trust God so absolutely, even when His ways seem
contradictory, as to be more willing to believe apparent impossibilities
than to doubt Him, and to be therefore ready for the hardest trial of
obedience. We, too, have sometimes to take courses which seem to annihilate
the hope and aims of a life. The lesson for us is to go straight on the path
of clear duty wherever it leads. If it seem to bring us up to inaccessible
cliffs, we may be sure that when we get there we shall find some ledge,
though it may be no broader than a chamois could tread, which will suffice
for a path. If it seem to bring us to a deep and bridgeless stream, we shall
find a ford when we get to the water's edge. If the mountains seem to draw
together and bar a passage, we shall find, when we reach them, that they
open out; though it may be no wider than a canon, still the stream can get
through, and our boat with it.
3. So we have the climax of the story--faith rewarded. The first great
lesson which the interposition of the Divine voice teaches us, is that
obedience is complete when the inward surrender is complete. The outward act
was needless. Abraham would have done no more if the
flashing knife had buried itself in Isaac's heart. Here is the first great
proclamation of the truth which revolutionises morality and religion, the
beginnings of the teaching which culminates in the ethics of the Sermon on
the Mount, and in the gospel of salvation, not by deeds, but through faith.
The will is the man, the true action is the submission of the will. The
outward deed is only the coarse medium through which it is made visible for
men: God looks on purpose as performance.
Again, faith is rewarded by God's acceptance and approval. 'I know
that thou fearest God,' not meaning that He learned the heart by the
conduct, but that, on occasion of the conduct, He breathes into the
obedient heart that calm consciousness of its service as recognised
and accepted by Him, which is the highest reward that His friend can
know. 'To be well pleasing to Him' is our noblest aim, which, cherished,
makes sacrifice sweet, and all difficult things easy. 'Nor know we anything
more fair Than is the smile upon Thy face.'
Again, faith is rewarded by a deeper insight into God's will. Much
has been said about the sacrifice of Isaac in its bearing upon the custom of
human sacrifice. We do not believe that Abraham was led to his act by a
mistaken idea, borrowed from surrounding idolatries.
His position as the sole monotheist amid these, the absence of evidence that
human sacrifice was practised then among his neighbours, and, above all, the
fact of the divine approval of his intention, forbid our acceptance of that
theory. Nor can we regard
the condemnation of such sacrifices as the main object of the incident. But
no doubt an incidental result, and, we may perhaps
say, a subsidiary purpose of it, was to stamp all such hideous usages with
the brand of God's displeasure. The mode of thought which led to them was
deeply rooted in the consciousness of the Old World, and corresponded to a
true conception of the needs of humanity. The dark sense of sin, the
conviction that it required expiation, and that procurable only by death,
drove men to these horrid rites. And that ram, caught in the thicket,
thorn-crowned and substituted for the human victim, taught Abraham and his
sons that God appointed and provided a lamb for an offering. It was a lesson
won by faith. Nor need we hesitate to see some dim forecast of the great
Substitute whom God provided, who bears the sins of the world. Again, faith
is rewarded by receiving back the surrendered blessing, made more precious
because it has been laid on the altar. How strange and solemn must have been
the joy with which these two looked in each other's faces! What thankful
wonder must have filled Abraham's heart as he loosed the cord that had bound
his son! It would be many days before the thrill of gratitude died away, and
the possession of his son seemed to Abraham, or that of life seemed to
Isaac, a common thing. He was doubly now a child of wonder, born by miracle,
delivered by miracle. So is it ever. God gives us back our
sacrifices, tinged with a new beauty, and purified from earthly alloy.
We never know how sweet our blessings are till we have yielded them to Him.
'There is no man that hath left' anything or any person for Christ's sake
and the gospel's who will not 'receive a hundred-fold more in this life, and
in the world to come life everlasting.'
Lastly, Abraham was rewarded by being made a faint adumbration, for all
time, of the yet more wondrous and awful love of the divine
Father, who, for our sakes, has surrendered His only-begotten Son,
whom He loved. Paul quotes the very words of this chapter when he
says: 'He that _spared_ not His _own Son_, but delivered Him up for us all.'
Such thoughts carry us into dim regions, in which, perhaps,
silence is best. Did some shadow of loss and pain pass over the divine
all-sufficiency and joy, when He sent His Son? Was the unresisting innocence
of the son a far-off likeness of the willing eagerness of the sinless
Sufferer who chose to die? Was the resolved surrender of the father a faint
prelude of the deep divine love which gave His only Son for us? Shall we not
say, 'Now I know that Thou lovest me, because Thou hast not withheld Thy
Son, Thine only Son, from me'? Shall we not recognise this as the crown of
Abraham's reward, that his act of surrender of his dearest to God, his
Friend, has been glorified by being made the mirror of God's unspeakable
gift of His Son to us, His enemies?
II. THE CROWNING TEST AND TRIUMPH OF FAITH
The first words of this lesson give the keynote for its meaning. 'God did
prove Abraham'; the strange command was a test of his faith. In recent times
the incident has been regarded chiefly as embodying a protest against
child-sacrifices, and no doubt that is part of its intention, and their
condemnation was part of its effect, but the other is the principal thing.
Abraham, as the 'Father of the Faithful,' has his faith tested by a series
of events from his setting out from Haran, and they culminate in this
sharpest of all, the command to slay his son. The life of faith is ever a
life of testing, and very often the fire that tries increases in heat as
life advances. The worst conflicts are not always at the beginning of the
war.
Our best way of knowing ourselves is to observe our own conduct,
especially when it is hard to do nobly. We may easily cheat ourselves about
what is the basis and ruling motive of our lives, but our actions will show
it us. God does not 'test' us as if He did not know what was gold and what
base metal, but the proving is meant to make clear to others and ourselves
what is the worth and strength of our religion. The test is also a means of
increasing the faith which it demonstrates, so that the exhortation to
'count it all joy' to have faith tried is no overstrained counsel of
perfection.
The narrative plainly declares that the command to sacrifice his son
was to Abraham unmistakably divine. The explanation that Abraham,
living beside peoples who practised child-sacrifice, heard but the voice of
his own conscience asking, 'Canst thou do for Jehovah what
these do for Moloch?' does not correspond to the record. No doubt
God does speak through conscience; but what sent Abraham on his
terrible journey was a command which he knew did not spring up within, but
came to him from above. We may believe or disbelieve the possibility or the
actuality of such direct and distinguishable
commands from God, but we do not face the facts of this narrative
unless we recognise that it asserts that God made His will known to
Abraham, and that Abraham knew that it was God's will, not his own thought.
But is it conceivable that God should ever bid a man commit a crime? To the
question put in that bald way, of course there can be but one answer, No.
But several conditions have to be taken into account. First, it is
conceivable that God should test a man's willingness to surrender what is
most precious to him, and what all his hopes are fixed on; and this command
was given with the purpose that it should not be obeyed in fact, if the
willingness to obey it was proved. Again, the stage of development of the
moral sense at which Abraham stood has to be remembered. The
child-sacrifices around him were not regarded as crimes, but as worship,
and, while his affections were the same as ours, and his father's heart was
wrung, to slay Isaac did not present itself to him as a crime in the way in
which it does so to us. God deals with men on the moral and spiritual level
to which they have attained, and, by descending to it, raises them higher.
The purpose of the command was to test faith, even more than to test whether
earthly love or heavenly obedience were the stronger. There is a beautiful
and instructive climax in the designations of Isaac
in verse 2, where four times he is referred to, 'thy son, thine only
son,' in whom all the hopes of fulfilment of the divine promise were
concentrated, so that, if this fruit from the aged tree were cut off, no
other could ever grow; 'whom thou lovest,'--there the sharp point pierces
the father's heart; 'even Isaac,' in which name all the ties that knit him
to Abraham are gathered up. Each word heightens the greatness of the
sacrifice demanded, and is a fresh thrust of the dagger into Abraham's very
life. Each suggests a reason for not slaying Isaac, which sense might plead.
God does not hide the painfulness of surrender from us. The more precious
the treasure is, the more are we bound to lay it on the altar. But it was
Abraham's faith even more than his love that was tested. The Epistle to the
Hebrews lays hold on this as the main element in the trial, that he who 'had
received the promises' was called to do what seemed to blast all hope of
their being fulfilled. What a cruel position to have God's command and God's
promise apparently in diametrical opposition! But faith loosened even that
seemingly inextricable tangle of contradiction, and felt that to obey was
for man, and to keep His promise was for God. If we do our duty, He will see
to the consequences. 'Tis mine to obey; 'tis His to provide.' Nothing in
literature is more tenderly touched or more truly imagined than that long,
torturing journey--Abraham silent, Isaac silently wondering, the servants
silently following. And, like a flash, at last 'the place' was seen afar
off. How calmly Abraham speaks to the two followers, mastering his heart's
throbbing even then! 'We will worship, and come again to you'--was that a
'pious fraud' or did it not rather indicate that a ray of hope, like pale
light from a shrouded sun, shone for him? He 'accounted that God was able to
raise him up even from the dead.' Somehow, he knew not how, Isaac slain was
still to live and inherit the promises. Anything was possible, but that
God's word should fail was impossible. That picture of the father and son
alone, the one bearing the wood, the other the fire and the knife,
exchanging no word but once, when the innocent wonder of Isaac's question
must have shaken Abraham's steadfastness, and made it hard for him to steady
his voice to answer, touches the deepest springs of pity and pathetic
sublimity. But the answer is in the same spirit as that to the servants, and
indicates the same hope. 'God will provide Himself a lamb, my son.' He does
not know definitely what he expects; he is ready to slay Isaac, but his
faith is not quenched, though the end seems so inevitable and near. Faith
was never more sharply tested, and never more triumphantly stood the test.
The divine solution of the riddle was kept back till the last moment, as
it usually is. The place is slowly reached, the hill slowly climbed, the
altar built, the unresisting Isaac bound (with what deep thoughts in each,
who can tell?), the steady hand holding the glittering knife lifted--a
moment more and it will be red with heart's blood, and not till then does
God speak. It is ever so. The trial has 'its perfect work.' Faith is led to
the edge of the precipice, one step farther and all is over. Then God
speaks, all but just too late, and yet 'right early.' The willingness to
make the sacrifice is tested to the utmost, and being proved, the sacrifice
is not required.
Abraham had said to Isaac, 'God will provide a lamb,' and the word
'provide' is that which appears in the name he gave to the place--Jehovah-_jireh_.
The name, then, commemorated, not the servant's faith but the Lord's mercy,
and the spirit of it was embodied in what became a popular saying, 'In the
mount of the Lord it shall be provided.' If faith dwells there, its
surrenders will be richly rewarded. How much more dear was Isaac to Abraham
as they journeyed
back to Beersheba! And whatever we lay on God's altar comes back a
'hundred-fold more in this life,' and brings in the world to come life
everlasting.
Maclaren's Exposition of Genesis Index
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