2816、“亚伯拉罕就伸手”表示试探甚至到了祂能力的极限。这从整个思路清楚可知，因为论述的主题是主的最严厉和最内在的试探。之前的几节论述了人身或人性神性为获准进入并承受这些试探所做的准备，本节则论述了它们的实际发生，这在字义上以“亚伯拉罕就伸手”来表述。“手”表示能力（可参看878节），在此表示能力的极限，因为所缺乏的一切就是行为本身，或说实际经历。内义的信息是这样，主的神性将祂的人身引入最严厉的试探，因为“亚伯拉罕”表示神性方面的主；这一切都是由神性做成的，甚至直到能力的极限。这个问题的真相是，主允许试探进入祂自己，是为了祂可以将纯人身或人性的一切都从祂自己那里逐出净尽，直至除了神性之外什么都不剩。
主允许试探，甚至十字架的终极试探进入祂自己，这一事实从主自己在马太福音中的话可以看出来：
耶稣开始指示门徒，祂必须受许多的苦，并且被杀。这时彼得拉着祂，开始责备祂说，主啊，要顾惜你自己；让这事不发生在你身上。但耶稣转过来，对彼得说，撒但，退到我后边去！你是我的绊脚石，因为你不体会神的事，却体会人的事。（马太福音16:21-23）
在约翰福音说得更明确：
没有人从我这里夺去我的生命，是我自己放弃的。我有权柄放弃它，也有权柄把它取回来。（约翰福音10:18）
路加福音：
基督受这些苦，又进入祂的荣耀，岂不是应当的吗？（路加福音24:26）
Potts(1905-1910) 2816
2816. Abraham put forth his hand. That this signifies temptation even to the utmost of power, is evident from the series of things; for the Lord's most grievous and inmost temptations are treated of. The verses which precede treat of the preparation of the Human Divine for admitting and enduring them: here the act is treated of, which is expressed in the sense of the letter by "Abraham put forth his hand." That power is signified by the "hand" may be seen above (n. 878); here the utmost of power, because nothing but the act was wanting. It is according to the internal sense, that the Lord's Divine led His Human into the most grievous temptations (for by "Abraham" is meant the Lord as to His Divine), and this even to the utmost of power. The truth is that the Lord admitted temptations into Himself in order that He might expel thence all that was merely human, and this until nothing but the Divine remained. [2] That the Lord admitted temptations into Himself, even the last, which was that of the cross, may be seen from the words of the Lord Himself, in Matthew:
Jesus began to show the disciples that He must suffer many things, and be killed. Then Peter took Him, and began to rebuke Him, saying, Spare Thyself, Lord; let this not be done unto Thee. But He turned and said unto Peter, Get thee behind Me, Satan; thou art an offense unto Me; for thou savorest not the things that are of God, but those that are of men (Matt. 16:21-23). And more manifestly in John:
No one taketh My life from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again (John 10:18). And in Luke:
Behooved it not the Christ to suffer these things, and to enter into His glory? (Luke 24:26).
Elliott(1983-1999) 2816
2816. That 'Abraham put forth his hand' means temptation even to the final degree of power is clear from the train of thought, for the subject is the Lord's severest and inmost temptations. The verses preceding this have dealt with the preparation of the Divine human for admission into and endurance of those temptations, the present verse with the actual occurrence of them, which is expressed in the sense of the letter by the words 'Abraham put forth his hand'. By 'hand' is meant power, see 878, here the final degree of power, for nothing was absent apart from the actual experience. The teaching of the internal sense is that the Lord's Divine led the human into the severest temptations, for 'Abraham' is used to mean the Lord as regards the Divine; and this was done by the Divine even to the final degree of power. The truth of the matter is that the Lord allowed temptations into Himself in order that He might cast out from Himself everything that was merely human, doing so until nothing except what was Divine was left.
[2] The fact that the Lord allowed temptations into Himself, even the last which was that of the Cross, becomes clear from the Lord's own words, in Matthew,
Jesus began to show the disciples that He must suffer many things and be killed. At that point Peter took Him and began to rebuke Him, saying, Spare Yourself, Lord; let this not happen to You. But He turned and said to Peter, Go away behind Me, Satan! You are a stumbling-block to Me, for you do not savour the things of God but those of men. Matt 16: 21-23.
And more explicitly in John,
No one takes My lifea from Me, but I lay it down of Myself; I have power to lay it down and I have power to receive it again. John 10:-18.
And in Luke,
Ought not Christ to have suffered these things and to enter into His glory? Luke 24:-26.
Latin(1748-1756) 2816
2816. `Misit Abraham manum suam': quod significet tentationem usque ad ultimum potentiae, constat ex rerum serie; agitur enim de gravissimis et intimis tentationibus Domini; in versibus qui praecedunt de praeparatione Humani Divini ad illas admittendas et sustinendas, hic de actu, qui exprimitur in sensu litterae per quod `miserit Abraham manum suam'; per `manum' quod significetur potentia, videatur n. 878, hic ultimum potentiae quia nihil nisi quam actus defuit. Secundum sensum internum est quod Divinum Domini induxerit Humanum in gravissimas tentationes, per `Abrahamum' enim intelligitur Dominus quoad {1}Divinum; et hoc usque ad ultimum potentiae; hoc ita se habet quod Dominus admiserit tentationes in Se ut expelleret inde omne quod mere humanum esset, et hoc usque dum nihil nisi quam Divinum superesset; quod Dominus admiserit in Se tentationes, etiam ultimam quae erat crucis, constare potest ab Ipsius Domini verbis, apud {2}Matthaeum, Coepit Jesus ostendere discipulis, quod oporteret Ipsum...multa pati,...et occidi:...tunc ad se accipiens Ipsum Petrus, coepit increpare Illum dicens, Parce Tibi Domine, ut non fiat Tibi hoc; Ipse vero conversus dixit Petro, Abi post Me, satana, scandalum Mihi es, quia non sapis ea quae Dei sunt, sed quae hominum sunt, xvi 21-23:et manifestius apud Johannem, Nemo {3}tollit animam a Me, sed Ego pono a Me Ipso, potestatem Ego habeo ponendi eam, et potestatem habeo rursus accipiendi eam, x 18:
et apud Lucam, Nonne haec oportebat pati Christum, et ingredi in gloriam Suam, xxiv 26 {4}. @1 i Ipsum$ @2 A transposes refs. from Matt. and John; o ref. from Luke.$ @3 tollet I$ @4 A has a deleted sentence at end of the paragraph, as follows:
Cum Tentationibus ita se habet, quod homo quidem non admittat in se tentationes, sed usque, cum in tentationibus est, ex libero pugnet, et nisi ex libero, quod succumbat; sed liberum hoc, ex quo homo in tentationibus pugnat, est a Domino, Qui donat illud homini tunc, ut accipiat liberum et proprium caeleste, videatur n. 1937.$