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Hebrews 11:19
Verse
Context
Sermons
Chuck Missler
F.B. Meyer
Denis Lyle
A.W. Pink
Favell Lee Mortimer
James Bourne
Timothy TowSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To raise him up, even from the dead - Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead. He received him in a figure - Εν παραβολῃ· In my discourse on parabolical writing at the end of Matthew 13, I have shown (signification #9) that παραβολη sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: "Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life." It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God.
Jamieson-Fausset-Brown Bible Commentary
Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (Rom 4:20-21). able to raise him--rather, in general, "able to raise from the dead." Compare Rom 4:17, "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred. he received him--"received him back" [ALFORD]. in a figure--Greek, "in a parable." ALFORD explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with BISHOP PEARSON, ESTIUS, and GREGORY OF NYSSA, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare Co2 1:9-10); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day (Joh 8:56): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.
John Gill Bible Commentary
By faith Isaac blessed Jacob and Esau,.... The history of this is in Gen 27:33. The former of these was a good man, and, though the youngest son, he is set before, and was blessed before the eldest; and the latter was a wicked man, and yet had a blessing; for temporal blessings are enjoyed in common: and this blessing was prophetic, it was concerning things to come. Jacob's blessing was plenty of temporal things, and under which may be signified the dews of divine grace, the fatness of God's house, the bread of life, and wine of divine love, which true Israelites partake of; also dominion over his brother, and government over nations, which had their accomplishment in his posterity; and may be expressive of the spiritual reign of the saints, and their dominion, by grace; and of the kingdom that shall hereafter be put to their hands; and of the extensiveness of Christ's kingdom in the latter day, who was to spring front him. Esau's blessings were merely temporal ones, and respected things future, which were fulfilled in his posterity; and these several blessings Isaac pronounced upon them by faith, believing they would be bestowed upon them; and so his faith answered to the account of faith in Heb 11:1. It may be asked, how Isaac can be said to have blessed Jacob by faith, when he was deceived by him? It is certain he took him to be Esau, when he blessed him, wherefore it was not the design of Isaac, though it was the will of God that he should bless him, Gen 27:18, but yet notwithstanding this, Isaac might do it in faith, believing that the person he blessed would be blessed, though he was mistaken in him; and which he confirmed when he did know him, Gen 27:33 to which the apostle may have respect; and besides, he blessed him after this, Gen 28:1. . Hebrews 11:21 heb 11:21 heb 11:21 heb 11:21By faith Jacob, when he was a dying,.... Which was the usual time of blessing with the patriarchs; and the reason of it was, that what was said might be more attended to and regarded, and more strongly impressed upon the mind; and this is a proof that it was done in faith by Jacob, when there was no appearance of the fulfilment of these things, and it was not likely that he should see them; and this shows the truth of what the apostle says in Heb 11:1, blessed both the sons of Joseph; whose names were Ephraim and Manasseh; the form of blessing them is recorded in Gen 48:15 and which was done in faith, and under the direction and inspiration of the Spirit of God, as appears by his setting Ephraim before Manasseh, Gen 48:13 and when he delivered the blessing he firmly believed it would be fulfilled, though they were then in a strange land: and worshipped, leaning upon the top of his staff; not that he "worshipped the top of his staff", as the Vulgate Latin version renders it, either his own, or Joseph's, or any little image upon the top of it; which would be an instance of idolatry, and not faith, contrary to the scope of the apostle; nor is there any need to interpret this of civil worship and respect paid to Joseph, as a fulfilment of his dream, and with a peculiar regard to Christ, of whom Joseph was a type; whereas, on the contrary, Joseph at this time bowed to his father, as was most natural and proper, Gen 48:12 nor is there any necessity of supposing a different punctuation of Gen 47:31 and that the true reading is not "mittah", a bed, but "matteh"; a staff, contrary to all the Targums (f), and the Talmud (g), which read "mittah", a bed, seeing it is not that place the apostle cites or refers to; for that was before the blessing of the sons of Joseph, but this was at the same time; and the apostle relates what is nowhere recorded in Genesis, but what he had either from tradition, or immediate revelation; or else he concludes it from the general account in Gen 48:1 and the sense is, that Jacob, having blessed the two sons of Joseph, being sat upon his bed, and weak, he leaned upon the top of his staff, and worshipped God, and gave praise and glory to him, that he had lived to see not only his son Joseph, but his seed also, see Gen 48:2. (f) Onkelos, Jonathan & Jerusalem in Gen. xlvii. 31. (g) T. Bab. Megilla, fol. 16. 2.
Tyndale Open Study Notes
11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.
Hebrews 11:19
The Faith of Abraham and Sarah
18even though God had said to him, “Through Isaac your offspring will be reckoned.”19Abraham reasoned that God could raise the dead, and in a sense, he did receive Isaac back from death.
- Scripture
- Sermons
- Commentary
Genesis #18 Ch. 27-29 God's Principle of Retribution
By Chuck Missler3.4K1:30:03RetributionGEN 29:30JOB 4:8MAT 6:33ACT 17:11HEB 2:2HEB 11:19In this sermon, the speaker emphasizes the importance of knowing the author of the Bible, just as in business, it's not what you know but who you know. The story of Jacob and Esau is used as an example to teach several lessons. One lesson is that Esau traded his divine privileges for carnal gratification, while Jacob learned about the rights of the firstborn. The speaker also mentions Laban as a crafty character in the story. The sermon encourages listeners to reflect on the lessons from this story and how it applies to their own lives.
The Greatest Trial of All
By F.B. Meyer0ObedienceDivine ProvisionFaithGEN 22:2MAT 10:37JHN 8:561CO 10:13HEB 11:19F.B. Meyer explores the profound trial of Abraham as he is commanded by God to sacrifice his beloved son Isaac, emphasizing the themes of faith, obedience, and divine provision. He draws parallels between Abraham's test and God's own sacrifice of His Son, illustrating how trials serve to reveal and strengthen our faith. Meyer highlights that God prepares us for trials and that true love for God is demonstrated through our willingness to obey Him, even at great personal cost. The sermon culminates in the assurance that God provides for our needs, often at the moment of our greatest desperation, and that through obedience, we can inherit the blessings promised to Abraham. Ultimately, Meyer encourages believers to trust in God's faithfulness and to recognize the deeper spiritual truths reflected in Abraham's experience.
How Big Is Your God?
By Denis Lyle0DAN 2:19MAT 11:25LUK 21:241CO 10:31HEB 11:19Denis Lyle preaches on the story of Daniel facing impossible circumstances but having a God-centered perspective, emphasizing the importance of having a high view of God to sustain us in life's crises. Daniel's character was shaped by his total faith in God, influenced by his upbringing, historical events, and sound theology. The sermon delves into Daniel's response to King Nebuchadnezzar's dream, highlighting Daniel's calmness, faith, and reliance on prayer in the face of adversity.
The Scriptures and Christ
By A.W. Pink0The Role of ScripturesKnowing ChristPSA 73:25ISA 64:4MAT 9:12JHN 5:39JHN 14:21PHP 3:10HEB 11:19JAS 4:72PE 3:181JN 3:2A.W. Pink emphasizes the transformative power of the Scriptures in revealing our need for Christ and deepening our relationship with Him. He explains that true knowledge of Christ is not merely intellectual but spiritual, cultivated through the Holy Spirit's work in our hearts. As we engage with the Scriptures, we become more aware of our imperfections and Christ's perfections, leading to a growing desire to please Him and a longing for His return. Pink encourages believers to reflect on their spiritual growth and the reality of Christ in their lives, urging them to seek a deeper communion with Him through the Word.
Mark 5:35 to End. He Raises Jairus' Daughter.
By Favell Lee Mortimer0GEN 22:14PSA 27:13MRK 5:36MRK 5:41JHN 11:25ROM 4:211CO 15:522CO 1:10HEB 11:19Favell Lee Mortimer preaches on the story of Jairus' daughter, highlighting the importance of unwavering faith in Jesus, even in the face of seemingly impossible situations. Jesus encourages Jairus to not be afraid, but to believe in His power to overcome any obstacle. The miracle of raising the dead child demonstrates God's love and power, reserved for those who have faith and trust in Him. Just as Abraham believed in God's provision and saw deliverance in his time of extreme distress, believers are called to trust in God's faithfulness even in the midst of trials. The story serves as a reminder that God's wonderful works are revealed to those who believe, and that there is a proper time to share these testimonies of God's faithfulness.
Letter 185.
By James Bourne0ROM 4:5ROM 4:20GAL 3:6HEB 11:6HEB 11:19James Bourne preaches on the unwavering faith of Abraham in Romans 4, emphasizing how Abraham believed in God's promise despite the deadness of his own body, symbolizing the dead works of those who come to Christ with their sins. Bourne highlights the danger of deviating from God's truth and the entrance of error through a legalistic spirit, stressing the need for correction to turn away from obstinacy. He shares his personal spiritual journey of being greatly exercised but not in vain, pointing to the revival of barren, fruitless, and dead sinners through Christ's sacrifice.
Lessons From the Sacrifice of Isaac
By Timothy Tow0GEN 22:1MAT 22:37JHN 3:16ROM 4:11HEB 11:19Timothy Tow preaches on the profound story of Abraham's willingness to sacrifice his son Isaac, showcasing unwavering faith and obedience to God's command. The narrative highlights the importance of immediate obedience and devotion in carrying out God's will, even in the face of challenging circumstances. Abraham's trust in God's ability to provide a way out demonstrates his deep faith and love for the Lord. The sermon emphasizes the concept of surrendering everything to God, whether it be possessions, wealth, or even our own lives, as a testament of true devotion and faith.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
To raise him up, even from the dead - Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead. He received him in a figure - Εν παραβολῃ· In my discourse on parabolical writing at the end of Matthew 13, I have shown (signification #9) that παραβολη sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: "Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life." It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God.
Jamieson-Fausset-Brown Bible Commentary
Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (Rom 4:20-21). able to raise him--rather, in general, "able to raise from the dead." Compare Rom 4:17, "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred. he received him--"received him back" [ALFORD]. in a figure--Greek, "in a parable." ALFORD explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with BISHOP PEARSON, ESTIUS, and GREGORY OF NYSSA, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare Co2 1:9-10); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day (Joh 8:56): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.
John Gill Bible Commentary
By faith Isaac blessed Jacob and Esau,.... The history of this is in Gen 27:33. The former of these was a good man, and, though the youngest son, he is set before, and was blessed before the eldest; and the latter was a wicked man, and yet had a blessing; for temporal blessings are enjoyed in common: and this blessing was prophetic, it was concerning things to come. Jacob's blessing was plenty of temporal things, and under which may be signified the dews of divine grace, the fatness of God's house, the bread of life, and wine of divine love, which true Israelites partake of; also dominion over his brother, and government over nations, which had their accomplishment in his posterity; and may be expressive of the spiritual reign of the saints, and their dominion, by grace; and of the kingdom that shall hereafter be put to their hands; and of the extensiveness of Christ's kingdom in the latter day, who was to spring front him. Esau's blessings were merely temporal ones, and respected things future, which were fulfilled in his posterity; and these several blessings Isaac pronounced upon them by faith, believing they would be bestowed upon them; and so his faith answered to the account of faith in Heb 11:1. It may be asked, how Isaac can be said to have blessed Jacob by faith, when he was deceived by him? It is certain he took him to be Esau, when he blessed him, wherefore it was not the design of Isaac, though it was the will of God that he should bless him, Gen 27:18, but yet notwithstanding this, Isaac might do it in faith, believing that the person he blessed would be blessed, though he was mistaken in him; and which he confirmed when he did know him, Gen 27:33 to which the apostle may have respect; and besides, he blessed him after this, Gen 28:1. . Hebrews 11:21 heb 11:21 heb 11:21 heb 11:21By faith Jacob, when he was a dying,.... Which was the usual time of blessing with the patriarchs; and the reason of it was, that what was said might be more attended to and regarded, and more strongly impressed upon the mind; and this is a proof that it was done in faith by Jacob, when there was no appearance of the fulfilment of these things, and it was not likely that he should see them; and this shows the truth of what the apostle says in Heb 11:1, blessed both the sons of Joseph; whose names were Ephraim and Manasseh; the form of blessing them is recorded in Gen 48:15 and which was done in faith, and under the direction and inspiration of the Spirit of God, as appears by his setting Ephraim before Manasseh, Gen 48:13 and when he delivered the blessing he firmly believed it would be fulfilled, though they were then in a strange land: and worshipped, leaning upon the top of his staff; not that he "worshipped the top of his staff", as the Vulgate Latin version renders it, either his own, or Joseph's, or any little image upon the top of it; which would be an instance of idolatry, and not faith, contrary to the scope of the apostle; nor is there any need to interpret this of civil worship and respect paid to Joseph, as a fulfilment of his dream, and with a peculiar regard to Christ, of whom Joseph was a type; whereas, on the contrary, Joseph at this time bowed to his father, as was most natural and proper, Gen 48:12 nor is there any necessity of supposing a different punctuation of Gen 47:31 and that the true reading is not "mittah", a bed, but "matteh"; a staff, contrary to all the Targums (f), and the Talmud (g), which read "mittah", a bed, seeing it is not that place the apostle cites or refers to; for that was before the blessing of the sons of Joseph, but this was at the same time; and the apostle relates what is nowhere recorded in Genesis, but what he had either from tradition, or immediate revelation; or else he concludes it from the general account in Gen 48:1 and the sense is, that Jacob, having blessed the two sons of Joseph, being sat upon his bed, and weak, he leaned upon the top of his staff, and worshipped God, and gave praise and glory to him, that he had lived to see not only his son Joseph, but his seed also, see Gen 48:2. (f) Onkelos, Jonathan & Jerusalem in Gen. xlvii. 31. (g) T. Bab. Megilla, fol. 16. 2.
Tyndale Open Study Notes
11:19 Abraham reasoned: The resurrection of Isaac was the only answer to Abraham’s dilemma. In Gen 22:5, Abraham expressed confidence that Isaac would return with him.