Text -- Hebrews 11:1-35 (NET)

People Commended for Their Faith

11:1 Now faith is being sure of what we hope for, being convinced of what we do not see. 11:2 For by it the people of old received God’s commendation. 11:3 By faith we understand that the worlds were set in order at God’s command, so that the visible has its origin in the invisible. 11:4 By faith Abel offered God a greater sacrifice than Cain, and through his faith he was commended as righteous, because God commended him for his offerings. And through his faith he still speaks, though he is dead. 11:5 By faith Enoch was taken up so that he did not see death, and he was not to be found because God took him up. For before his removal he had been commended as having pleased God. 11:6 Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards rewards those who seek him. 11:7 By faith Noah, when he was warned about things not yet seen, with reverent regard constructed an ark for the deliverance of his family. Through faith he condemned the world and became an heir of the righteousness that comes by faith. 11:8 By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going. 11:9 By faith he lived as a foreigner in the promised land as though it were a foreign country, living in tents with Isaac and Jacob, who were fellow heirs of the same promise. 11:10 For he was looking forward to the city with firm foundations, whose architect and builder is God. 11:11 By faith, even though Sarah herself was barren and he was too old, he received the ability to procreate, because he regarded the one who had given the promise to be trustworthy. 11:12 So in fact children were fathered by one man– and this one as good as dead– like the number of stars in the sky and like the innumerable grains of sand on the seashore. 11:13 These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth. 11:14 For those who speak in such a way make it clear that they are seeking a homeland. 11:15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 11:16 But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them. 11:17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son. 11:18 God had told him, “Through Isaac descendants will carry on your name,” 11:19 and he reasoned that God could even raise him from the dead, and in a sense he received him back from there. 11:20 By faith also Isaac blessed Jacob and Esau concerning the future. 11:21 By faith Jacob, as he was dying, blessed each of the sons of Joseph and worshiped as he leaned on his staff. 11:22 By faith Joseph, at the end of his life, mentioned the exodus of the sons of Israel and gave instructions about his burial. 11:23 By faith, when Moses was born, his parents hid him for three months, because they saw the child was beautiful and they were not afraid of the king’s edict. 11:24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 11:25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure. 11:26 He regarded abuse suffered for Christ to be greater wealth than the treasures of Egypt, for his eyes were fixed on the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. 11:30 By faith the walls of Jericho fell after the people marched around them for seven days. 11:31 By faith Rahab the prostitute escaped the destruction of the disobedient, because she welcomed the spies in peace. 11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, gained what was promised, shut the mouths of lions, 11:34 quenched raging fire, escaped the edge of the sword, gained strength in weakness, became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. But others were tortured, not accepting release, to obtain resurrection to a better life.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 11:1

Now faith is ( estin de pistis ).

He has just said that "we are of faith"(Heb 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now.

Robertson: Heb 11:1

The assurance of things hoped for ( elpizomenōn hupostasis ).

Hupostasis is a very common word from Aristotle on and comes from huphistēmi (hupo , under, histēmi , intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in Heb 1:3, the sense of assurance ( une assurance certaine , Menegoz) in Heb 3:14, that steadiness of mind which holds one firm (2Co 9:4). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in Heb 11:1 we venture to suggest the translation ‘ Faith is the title-deed of things hoped for’ "(Moulton and Milligan, Vocabulary , etc.).

Robertson: Heb 11:1

The proving of things not seen ( pragmatōn elegchos ou blepomenōn ).

The only N.T. example of elegchos (except Textus Receptus in 2Ti 3:16 for elegmon ). Old and common word from elegchō (Mat 18:15) for "proof"and then for "conviction."Both uses occur in the papyri and either makes sense here, perhaps "conviction"suiting better though not in the older Greek.

Robertson: Heb 11:2

Therein ( en tautēi ).

That is, "in faith,"feminine demonstrative referring to pistis .

Robertson: Heb 11:2

The elders ( hoi presbuteroi ).

More nearly like "the fathers,"not the technical sense of elders (officers) usual in the N.T., but more like "the tradition of the elders"(Mar 7:3, Mar 7:5; Mat 15:2).

Robertson: Heb 11:2

Had witness borne to them ( emarturēthēsan ).

First aorist passive of martureō (cf. Heb 7:8), "were testified to."

Robertson: Heb 11:3

By faith ( pistei ).

Instrumental case of pistis which he now illustrates in a marvellous way. Each example as far as Heb 11:31 is formally and with rhetorical skill introduced by pistei . After that only a summary is given.

Robertson: Heb 11:3

We understand ( nooumen ).

Present active indicative of noeō , old verb (from nous , intellect) as in Mat 15:17; Rom 1:20. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God’ s presence and believe like a little child.

Robertson: Heb 11:3

The worlds ( tous aiōnas ).

"The ages"as in Heb 1:2 (cf. Einstein’ s fourth dimension, time). Accusative case of general reference.

Robertson: Heb 11:3

Have been framed ( katērtisthai ).

Perfect passive infinitive of katartizō , to mend, to equip, to perfect (Luk 6:40), in indirect discourse after nooumen .

Robertson: Heb 11:3

So that ( eis to ).

As a rule eis to with the infinitive is final, but sometimes as here it expresses result as in Rom 12:3 (Robertson, Grammar , p. 1003).

Robertson: Heb 11:3

Hath been made ( gegonenai ).

Perfect active infinitive of ginomai .

Robertson: Heb 11:3

What is seen ( to blepomenon ).

Present passive articular participle (accusative case of general reference) of blepō .

Robertson: Heb 11:3

Of things which do appear ( ek phainomenōn ).

Ablative case with ek (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.

Robertson: Heb 11:4

A more excellent sacrifice ( pleiona thusian ).

Literally, "more sacrifice"(comparative of polus , much). For this rather free use of pleiōn with the point implied rather than stated see Mat 6:25; Luk 10:31; Luk 12:23; Heb 3:3.

Robertson: Heb 11:4

Than Cain ( para Kain ).

For this use of para after comparative see Heb 1:4, Heb 1:9. For the incident see Gen 4:4.

Robertson: Heb 11:4

Through which ( di' hēs ).

The sacrifice (thusia ).

Robertson: Heb 11:4

He had Witness borne to him ( emarturēthē ).

First aorist passive indicative of martureō as in Heb 11:2, "he was witnessed to."

Robertson: Heb 11:4

That he was righteous ( einai dikaios ).

Infinitive in indirect discourse after emarturēthē , personal construction of dikaios (predicate nominative after einai ) agreeing with the subject of emarturēthē (cf. Rom 1:22, einai sophoi ).

Robertson: Heb 11:4

God bearing witness ( marturountos tou theou ).

Genitive absolute with present active participle of martureō .

Robertson: Heb 11:4

Through it ( di' autēs ).

Through his faith (as shown by his sacrifice). Precisely why Abel’ s sacrifice was better than that of Cain apart from his faith is not shown.

Robertson: Heb 11:4

Being dead ( apothanōn ).

Second aorist active participle of apothnēskō , "having died."

Robertson: Heb 11:4

Yet speaketh ( eti lalei ).

Cf. Gen 4:10; Heb 12:24. Speaks still through his faith.

Robertson: Heb 11:5

Was translated ( metetethē ).

First aorist passive indicative of metatithēmi , old verb to transpose, to change as in Heb 7:12; Act 7:16.

Robertson: Heb 11:5

That he should not see death ( tou mē idein thanaton ).

Here again tou with the infinitive usually expresses purpose, but in this case result is the idea as in Mat 21:23; Rom 1:24; Rom 7:3, etc. (Robertson, Grammar , p. 1002).

Robertson: Heb 11:5

He was not found ( ouch hēurisketo ).

Imperfect passive of heuriskō from Gen 5:24. Was still not found.

Robertson: Heb 11:5

Translated ( metethēken ).

First aorist active of same verb as metetethē just before.

Robertson: Heb 11:5

Translation ( metatheseōs ).

Substantive from the same verb metatithēmi , used already in Heb 7:12 for change. See also Heb 12:27. Our very word "metathesis."

Robertson: Heb 11:5

He hath had witness borne him ( memarturētai ).

Perfect passive indicative of martureō , stands on record still, "he has been testified to."

Robertson: Heb 11:5

That he had been well-pleasing unto God ( euarestēkenai tōi theōi ).

Perfect active infinitive of euaresteō , late compound from euarestos (well-pleasing), in N.T. only in Heb 11:5.; Heb 13:16. With dative case theōi . Quoted here from Gen 5:22, Gen 5:24. The word is common of a servant pleasing his master.

Robertson: Heb 11:6

Impossible ( adunaton ).

Strong word as in Heb 6:4, Heb 6:18. See Rom 8:8 for same idea with aresai (areskō , Gal 1:10).

Robertson: Heb 11:6

Must believe ( pisteusai dei ).

Moral necessity to have faith (trust, pisteuō ). This is true in business also (banks, for instance).

Robertson: Heb 11:6

That he is ( hoti estin ).

The very existence of God is a matter of intelligent faith (Rom 1:19.) So that men are left without excuse.

Robertson: Heb 11:6

He is a rewarder ( misthapodotēs ginetai ).

Rather, "becomes a rewarder"(present middle indicative of ginomai , not of eimi ). Only N.T. example of misthapodotēs , late and rare double compound (one papyrus example, from misthos (reward) and apodidōmi (to pay back) like misthapodosia (Heb 10:35; Heb 11:26).

Robertson: Heb 11:6

Seek after ( ekzētousin ).

That seek out God.

Robertson: Heb 11:7

Being warned of God ( chrēmatistheis ).

First aorist passive participle of chrēmatizō , old word for oracular or divine communications as already in Heb 8:5 (cf. Mat 2:12, Mat 2:22, etc.).

Robertson: Heb 11:7

Moved with godly fear ( eulabēthē ).

First aorist passive indicative of eulabeomai , old verb from eulabēs (from eu and labein , to take hold well or carefully), to show oneself eulabēs , to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in Act 23:10), often in lxx.

Robertson: Heb 11:7

An ark ( kibōton ).

Gen 6:15; Mat 24:38. Shaped like a box (cf. Heb 9:4).

Robertson: Heb 11:7

Through which ( di' hēs ).

Through his faith as shown in building the ark.

Robertson: Heb 11:7

The world ( ton kosmon ).

Sinful humanity as in Heb 11:38.

Robertson: Heb 11:7

Heir ( klēronomos ).

In 2Pe 2:5 Noah is called "a preacher of righteousness"as here "heir of righteousness."He himself believed his message about the flood. Like Enoch he walked with God (Gen 6:9).

Robertson: Heb 11:8

Not knowing whither he went ( mē epistamenos pou erchetai ).

Usual negative mē with a participle (present middle from epistamai , old and common verb to put the mind on). Present middle indicative (erchetai ) preserved in the indirect question after the secondary tense exēlthen (went out) from which epistamenos gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance"(eis klēronomian ).

Robertson: Heb 11:9

Became a sojourner ( parōikēsen ).

First aorist active indicative of paroikeō , old verb to dwell (oikeō ) beside (para ), common in lxx, in N.T. only here and Luk 24:18. Called paroikon (sojourner) in Act 7:6.

Robertson: Heb 11:9

In the land of promise ( eis gēn tēs epaggelias ).

Literally, "land of the promise."The promise made by God to him (Gen 12:7; Gen 13:15; Gen 17:8).

Robertson: Heb 11:9

As in a land not his own ( hōs allotrian ).

For allotrios (belonging to another) see Heb 9:25; Heb 11:34.

Robertson: Heb 11:9

The heirs with him of the same promise ( tōn sunklēromenōn tēs epaggelias tēs autēs ).

Late double compound (sun ,klēros ,nemomai ), found in Philo, inscriptions and papyri, in N.T. only here, Rom 8:17; Eph 3:6; 1Pe 3:7. "Co-heirs"with Abraham.

Robertson: Heb 11:10

He looked for ( exedecheto ).

Imperfect middle of ekdechomai (see note on Heb 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment.

Robertson: Heb 11:10

The foundations ( tous themelious ).

Not just "tents"(skēnais , Heb 11:9). Abraham set his steady gaze on heaven as his real home, being a mere pilgrim (paroikos ) on earth.

Robertson: Heb 11:10

Builder ( technitēs ).

Old word from technē (craft) or trade (Act 17:29; Act 18:3), craftsman, artificer, in N.T. only here and Act 19:24, Act 19:38.

Robertson: Heb 11:10

Maker ( dēmiourgos ).

Old word from dēmios (public) and ergon , a worker for the public, artisan, framer, here only in N.T.

Robertson: Heb 11:11

To conceive seed ( eis katabolēn spermatos ).

For deposit of seed. See Heb 4:3 for katabolē .

Robertson: Heb 11:11

Past age ( para kairon hēlikias ).

Beyond (para with the accusative) the season of age.

Robertson: Heb 11:11

Since she counted him faithful who had promised ( epei piston hēgēsato ton epaggeilamenon ).

Sarah herself (autē -Sarra ). Even Sarah, old as she was, believed God who had promised. Hence she received power.

Robertson: Heb 11:12

And that as good as dead ( kai tauta nenekrōmenou ).

Accusative of general reference (tauta ), sometimes singular as in 1Co 6:8. The perfect passive participle from nekroō , late verb to make dead, to treat as dead (Rom 4:19), here by hyperbole.

Robertson: Heb 11:12

By the sea shore ( para to cheilos tēs thalassēs ).

"Along the lip of the sea"(from Gen 22:17), cheilos here alone in this sense in the N.T.

Robertson: Heb 11:12

Innumerable ( anarithmētos ).

Old compound verbal adjective (alpha privative and arithmeō , to number), here alone in N.T.

Robertson: Heb 11:13

In faith ( kata pistin ).

Here a break in the routine pistei (by faith), "according to faith,"either for literary variety "or to suggest pistis as the sphere and standard of their characters"(Moffatt).

Robertson: Heb 11:13

These all ( houtoi pantes ).

Those in Heb 11:9-12 (Abraham, Sarah, Isaac, Jacob).

Robertson: Heb 11:13

Not having the promises ( mē komisamenoi tas epaggelias ).

First aorist middle participle of komizō , to obtain, as in Heb 10:36; Heb 11:39. And yet the author mentions Abraham (Heb 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises."

Robertson: Heb 11:13

Greeted them ( aspasamenoi ).

First aorist middle participle of aspazomai , to salute (Mat 5:47). Abraham rejoiced to see Christ’ s day in the dim distance (Joh 8:56).

Robertson: Heb 11:13

Strangers ( zenoi ).

Foreigners. "To reside abroad carried with it a certain stigma"(Moffatt). But they "confessed"it (Gen 23:4; Gen 47:9).

Robertson: Heb 11:13

Pilgrims ( parepidēmoi ).

Late double compound (para ,epi ,dēmos ), a sojourner from another land, in N.T. only here and 1Pe 1:1; 1Pe 2:11.

Robertson: Heb 11:14

A country of their own ( patrida ).

Land of the fathers (patēr ), one’ s native land (Joh 4:44). Cf. our patriotic, patriotism.

Robertson: Heb 11:15

Had been mindful ( emnēmoneuon )

- would have had (eichon an ). Condition of second class (note an in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: "If they had continued mindful, they would have kept on having"(linear action in both cases in past time).

Robertson: Heb 11:15

Opportunity to return ( kairon anakampsai ).

Old verb anakamptō to bend back, to turn back (Mat 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

Robertson: Heb 11:16

They desire ( oregontai ).

Present middle indicative of oregō , old word for stretching out after, yearning after as in 1Ti 3:1.

Robertson: Heb 11:16

Their God ( theos autōn ).

Predicate nominative with the epexegetic infinitive epikaleisthai (to be called) used with ouk epaischunetai (is not ashamed).

Robertson: Heb 11:17

Being tried ( peirazomenos ).

Present passive participle of peirazō . The test was still going on.

Robertson: Heb 11:17

Offered up ( prosenēnochen ).

Perfect active indicative of prospherō , the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Gen 22:1-18.

Robertson: Heb 11:17

He that had gladly received the promises ( ho tas epaggelias anadexamenos ).

Anadechomai is old verb to welcome, to entertain, in N.T. only here and Act 28:7. It seemed the death of his hopes.

Robertson: Heb 11:17

Was offering up ( prosepheren ).

It is the imperfect of an interrupted action like ekaloun in Luk 1:59.

Robertson: Heb 11:18

To whom it was said ( pros elalēthē ).

First aorist passive indicative of laleō (Gen 21:12). God’ s very words were in the heart of Abraham now about Isaac "his only son"(ton monogenē . Cf. Luk 7:12).

Robertson: Heb 11:19

Accounting ( logisamenos ).

First aorist middle participle of logizomai . Abraham had God’ s clear command that contravened God’ s previous promise. This was his solution of his difficult situation.

Robertson: Heb 11:19

God is able ( dunatai ho theos ).

God had given him Isaac in his old age. God can raise him from the dead. It was Abraham’ s duty to obey God.

Robertson: Heb 11:19

In a parable ( en parabolēi ).

See note on Heb 9:9 for parabolē . Because of (hothen , whence) Abraham’ s superb faith Isaac was spared and so he received him back (ekomisato ) as almost from the dead. This is the test that Abraham stood of which James speaks (Jam 2:23).

Robertson: Heb 11:20

Even concerning things to come ( kai peri mellontōn ).

As told in Gen 27:28-40 when Isaac blessed Jacob and Esau.

Robertson: Heb 11:21

Leaning upon the top of his staff ( epi to akron tēs rabdou autou ).

From Gen 47:31, but no word for "leaning."The quotation is from the lxx, the Hebrew having "the head of the bed,"but the Hebrew word allows either meaning with different vowel points.

Robertson: Heb 11:22

When his end was nigh ( teleutōn ).

Present active participle of teleutaō , to finish or close (Mat 2:19), "finishing his life."

Robertson: Heb 11:22

Of the departure ( peri tēs exodou ).

Late compound for way out, exit as here, metaphorically of death as here (Luk 9:31; 2Pe 1:15).

Robertson: Heb 11:22

Concerning his bones ( peri tōn osteōn autou ).

Uncontracted form as in Mat 23:27.

Robertson: Heb 11:23

Was hid ( ekrubē ).

Second aorist passive indicative of kruptō , to hide, as in Mat 5:14.

Robertson: Heb 11:23

Three months ( trimēnon ).

Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T.

Robertson: Heb 11:23

A goodly child ( asteion to paidion ).

Literally, "the child was goodly"(predicate adjective). Old adjective from astu (city), "of the city"("citified"), of polished manners, genteel. In N.T. only here and Act 7:20, about Moses both times. Quoted from Exo 2:2.

Robertson: Heb 11:23

The king’ s commandment ( to diatagma tou basileōs ).

Late compound for injunction from diatassō , only here in the N.T.

Robertson: Heb 11:24

When he was grown up ( megas genomenos ).

"Having become great"(from Exo 2:11).

Robertson: Heb 11:24

Refused ( ērnesato ).

First aorist middle indicative of arneomai , to deny, to refuse. He was of age and made his choice not from ignorance.

Robertson: Heb 11:24

Son ( huios ).

Predicate nominative with legesthai (to be spoken of, present passive infinitive, of legō ).

Robertson: Heb 11:25

Choosing rather ( mallon helomenos ).

"Rather having chosen"(second aorist middle of haireō , to take for oneself a position).

Robertson: Heb 11:25

To be entreated with ( sunkakoucheisthai ).

Present passive infinitive of the double compound sunkakoucheō (from sun ,kakos ,echō ), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though kakoucheō in Heb 11:37; Heb 13:3.

Robertson: Heb 11:25

To enjoy the pleasures of sin for a season ( proskairon echein hamartias apolausin ).

Literally, "to have temporary pleasure of sin."Apolausis is old word from apolauō , to enjoy, in N.T. only here and 1Ti 6:17. Proskairos (from pros ,kairos ) is a common Koiné word as the antithesis to aiōnios (eternal) as in Mat 13:21; Mar 4:17; 2Co 4:18 (only N.T. examples). To have been disloyal to God’ s people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

Robertson: Heb 11:26

The reproach of Christ ( ton oneidismon tou Christou ).

See Psa 89:51 for the language where "the Messiah"("The Anointed One") is what is meant by tou Christou , here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Heb 12:2; Heb 13:12). There is today as then (Heb 13:13) a special reproach (oneidismos , already, Heb 10:33) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches"(meizona plouton ) than "the treasures of Egypt"(tōn Aiguptou thēsaurōn , ablative case after comparative meizona , for which see Mat 6:19.). Moses was laying up treasure in heaven.

Robertson: Heb 11:26

For he looked unto the recompense of reward ( apeblepen gar eis tēn misthapodosian ).

In perfect active of apoblepō , "for he was looking away (kept on looking away)."For misthapodosia see Heb 10:35.

Robertson: Heb 11:27

Not fearing ( mē phobētheis ).

Negative mē with first aorist passive participle of phobeō here used transitively with the accusative as in Mat 10:26. Moses did flee from Egypt after slaying the Egyptian (Exo 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Thumon (wrath) is common in the N.T. (Luk 4:28), though here only in Hebrews.

Robertson: Heb 11:27

He endured ( ekarterēsen ).

First aorist (constative) active indicative of kartereō , old word from karteros , strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely.

Robertson: Heb 11:27

As seeing him who is invisible ( ton aoraton hōs horōn ).

This is the secret of his choice and of his loyalty to God and to God’ s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Co 4:16-18).

Robertson: Heb 11:28

He kept ( pepoiēken ).

Perfect active indicative of poieō , to make, "he has made,"emphasizing the permanent nature of the feast.

Robertson: Heb 11:28

The sprinkling of the blood ( tēn proschusin tou haimatos ).

Rather, "the pouring of the blood"(proschusis from proscheō , to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exo 12:7, Exo 12:22 but in the lxx proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6).

Robertson: Heb 11:28

That the destroyer of the first-born should not touch them ( hina mē ho olothreuōn ta prōtotoka thigēi autōn ).

Negative final clause with hina mē and the second aorist active subjunctive of thigganō , old verb to touch with genitive, in the N.T. only here, Heb 12:20; Col 2:21. The articular participle ho olothreuōn is from Exo 12:23. For prōtotoka see Luk 2:7; Exo 12:29.

Robertson: Heb 11:29

Which assaying to do ( hēs pieran labontes ).

Literally, "of which taking trial"(second aorist active participle of lambanō , to take). The idiom peiran lambanein occurs in Deu 28:56, in N.T. only here and Heb 11:36, though a classical idiom (Demosthenes, etc.).

Robertson: Heb 11:29

Were swallowed up ( katepothēsan ).

First aorist passive indicative of katapinō , to drink down, to swallow down (Mat 23:24).

Robertson: Heb 11:30

Fell down ( epesan ).

"Fell,"second aorist active indicative of piptō with first aorist endings as often in the Koiné.

Robertson: Heb 11:30

After they had been compassed ( kuklōthenta ).

First aorist passive participle of kukloō , old verb to encircle (from kuklos , circle) as in Act 14:20. Antecedent action here.

Robertson: Heb 11:31

Having received the spies with peace ( dexamenē tous kataskopous met' eirēnēs ).

First aorist middle participle of dechomai , to welcome (Luk 10:8, Luk 10:10). Kataskopos is an old compound (kataskopeō , Gal 2:4), used of scout or spy, in lxx, here only in N.T.

Robertson: Heb 11:32

And what shall I more say? ( Kai ti eti legō ).

Deliberative present active subjunctive (same form as indicative, legō ). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31).

Robertson: Heb 11:32

Will fail me if I tell about ( epileipsei me diēgoumenon peri ).

Literally, "will leave me telling about."Present middle participle of diēgeomai , to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with me . Vivid and picturesque description of the author’ s embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets"(tōn prophētōn , the for-speakers for God) of whom Samuel was the leader.

Robertson: Heb 11:33

Through faith ( dia pisteōs ).

Change thus from the routine pistei used so far.

Robertson: Heb 11:33

Subdued kingdoms ( katēgōnisanto basileias ).

First aorist middle indicative of katagōnizomai , Koiné verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David’ s conquests. The author has here (Heb 11:33, Heb 11:34), "nine terse clauses"(Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness"(ērgasanto dikaiosunēn , first aorist middle indicative of ergazomai ) see Act 10:35.

Robertson: Heb 11:33

Obtained promises ( epetuchon epaggeliōn ).

Second aorist active indicative of epitugchanō , old verb (already in Heb 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Heb 11:39.).

Robertson: Heb 11:33

Stopped the mouths of lions ( ephraxan stomata leontōn ).

First aorist active indicative of phrassō , old verb to fence in, to block up. See Dan 6:18-23.

Robertson: Heb 11:34

Quenched the power of fire ( esbesan dunamin puros ).

First aorist active indicative of sbennumi (Mat 12:20). See Dan 3:19-28.

Robertson: Heb 11:34

Escaped the edge of the sword ( ephugon stomata machairēs ).

Second aorist active indicative of pheugō , old verb to flee. "Mouths (stomata ) of the sword"(Luk 21:24). See 1Sa 18:11; 1Ki 19:2.

Robertson: Heb 11:34

Were made strong ( edunamōthēsan ).

First aorist passive indicative of dunamoō , late verb from dunamis as in Col 1:11.

Robertson: Heb 11:34

Waxed mighty in war ( egenēthēsan ischuroi en polemōi ).

"Became strong in battle"(Psa 18:34.).

Robertson: Heb 11:34

Armies of aliens ( parembolas allotriōn ).

Late compound (para ,en ,ballō ) for encampment (Polybius, Plutarch), barracks (Act 21:34, Act 21:37), armies in battle line (Rev 20:9 and here as in lxx and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

Robertson: Heb 11:35

By a resurrection ( ex anastaseōs ).

Cf. 1Ki 17:17.; 2Kings 4:8-37.

Robertson: Heb 11:35

Were tortured ( etumpanisthēsan ).

First aorist passive indicative of tumpanizō , late verb from tumpanon (kettledrum, drumstick), to beat the drum, to beat to death (cf. 2Macc 7 about Eleazar and the Mother and the seven sons), once in lxx (1Sam 21:13).

Robertson: Heb 11:35

Not accepting their deliverance ( ou prosdexamenoi tēn apolutrōsin ).

Offered at the price of disloyalty as in 2Macc 6:21-27.

Robertson: Heb 11:35

That they might obtain a better resurrection ( hina kreittonos anastaseōs tuchōsin ).

Purpose clause with hina and the second aorist active subjunctive of tugchanō to obtain with the genitive case. A "better resurrection"than the temporary ones alluded to in this verse by the women.

Vincent: Heb 11:1

Faith ( πίστις )

Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Heb 11:27, as seeing him who is invisible . Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363.

Vincent: Heb 11:1

Substance ( ὑπόστασις )

See on Heb 1:3 and see on Heb 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance , real being , given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance , as used by these translators, is substantial nature ; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Heb 1:3, in describing the nature of the Son as the image or impress of God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.

Vincent: Heb 11:1

Evidence ( ἔλεγχος )

N.T.o . Quite often in lxx for éָëַֽç , to reprove , rebuke , punish , blame . See Pro 1:23; Wisd. 2:14; Sir. 21:12. See especially on the kindred verb ἐλέγχειν , Joh 3:20. Rend. conviction . Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις , but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: " a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish."

Vincent: Heb 11:1

Of things ( πραγμάτων )

Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων things hoped for ; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.

Vincent: Heb 11:2

For by it ( ἐν ταύτῃ γὰρ )

Lit. for in this . Rend. therein : in the sphere and exercise of faith: as believers. Comp. 1Ti 5:10. For introduces a proof of the preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it.

Vincent: Heb 11:2

The elders obtained a good report ( ἐμαρτυρηθήσαν οἱ πρεσβύτεροι )

The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν , lit. were borne witness to . God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Act 6:3; Act 10:22; Act 16:12; Rom 3:21; Heb 7:8, Heb 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Heb 11:4, but is closely attached to the definition in Heb 11:1 as a comprehensive justification of it.

Vincent: Heb 11:3

Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like Heb 11:2, it is closely connected with the definition. It contains the exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of something not apprehensible by sense.

We understand ( νοοῦμεν )

Νοεῖν signifies to perceive with the νοῦς or reflective intelligence. In Class. of seeing with the eyes, sometimes with ὀφθαλμοῖς expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, τὸν δὲ ἰδὼν ἐνόησε and seeing him he perceived ( Il . xi. 599): οὐκ ἴδον οὐδ ' ἐνόησα I neither saw nor perceived ( Od . xiii. 318). In N.T. never of the mere physical act. Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.

Vincent: Heb 11:3

The worlds ( τοὺς αἰῶνας )

Lit. the ages . The world or worlds as the product of successive aeons. See on Heb 1:2.

Vincent: Heb 11:3

Were framed ( κατηρτίσθαι )

Put together; adjusted; the parts fitted to each other. See on Gal 6:1; see on Mat 21:16; see on Luk 6:40. Of the preparing and fixing in heaven of the sun and moon, lxx, Psalm 73:16; 88:37; of building a wall, 2 Esdr. 4:12, 13, 16. See also Psa 39:6. Rend. have been framed . The A.V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself.

Vincent: Heb 11:3

By the word of God ( ῥήματι )

Comp. Genesis 1; Psa 33:6; Psa 118:5.

Vincent: Heb 11:3

So that things which are seen were not made of things which do appear ( εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι )

For things which are seen , rend. that which is seen . For were not made rend. hath not been made . Ἐις τὸ followed by the infinitive signifies result , not purpose . We perceive that the worlds have been framed by the word of God, so that (this being the case) that which is visible has not arisen out of that which is seen. Μὴ not negatives the remainder of the clause taken as a whole. In other words, the proposition denied is, that which is seen arose out of visible things . By many early interpreters μὴ was transposed, and construed with φαινομένων alone, signifying " that which is seen has arisen from things which do not appear." These things were explained as chaos, the invisible creative powers of God, etc.

Vincent: Heb 11:4

Abel offered unto God ( Ἄβελ προσήνεγκεν τῷ θεῷ )

For the phrase see Heb 9:14.

Vincent: Heb 11:4

A more excellent sacrifice ( πλείονα θυσίαν )

Greater in value in God's eyes. For πλείων in this sense, see Heb 3:3; Mat 6:25; Luk 11:31; Luk 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Gen 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lünemann justly remarks, such an interpretation accentuates unduly a purely external feature.

Vincent: Heb 11:4

By which he obtained witness ( δι ἧς ἐμαρτυρήθη )

Lit. was witnessed to , as Heb 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Heb 11:2, and probably from Heb 11:7, although the relation there is somewhat different.

Vincent: Heb 11:4

Righteous ( δίκαιος )

Abel is called righteous by Christ himself. Mat 23:35. Comp. 1Jo 3:12. See on Rom 1:17.

Vincent: Heb 11:4

God testifying of his gifts ( μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ )

Defining more specifically the general was witnessed to . God bore witness by his acceptance of the gifts. Ἐπὶ marks the fact on which the witness was based.

Vincent: Heb 11:4

Yet speaketh ( ἔτι λαλεῖ )

Comp. Gen 4:10. Still , although ages have passed since his death. Comp. Heb 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yet with λαλεῖ speaketh ; not with being dead , in the logical sense, " even being dead," as Rom 3:7.

Vincent: Heb 11:5

Enoch

Gen 5:21-24. Comp. Sir. 44:16; 49:14; Wisd. 4:10.

Vincent: Heb 11:5

Was translated ( μετετέθη )

The verb used of Enoch's translation, lxx, Gen 5:24. In Act 7:16 of the transporting of the remains of Jacob and his sons to Sychem. In Gal 1:6, of the sudden change in the religious attitude of the Galatians. In Heb 7:12, of the change in the priesthood.

Vincent: Heb 11:5

That he should not see death ( τοῦ μὴ ἰδεῖν θάνατον )

This may signify the purpose of his translation, but probably refers to the result . He was translated so that he did not see death. Comp. Mat 21:32; Act 7:19; Rom 7:3.

Vincent: Heb 11:5

Was not found because God had translated him ( οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός )

Cited from lxx, Gen 5:24. For had translated rend. translated .

Vincent: Heb 11:5

He had this testimony ( μεμαρτύρηται )

Rev properly preserves the force of the perfect tense, " he hath had witness born to him." The testimony still stands on record.

Vincent: Heb 11:5

That he pleased God

Rend. hath pleased . Comp. lxx, Gen 5:22, Gen 5:24. Faith was exhibited by Enoch in walking with God (comp. A.V. Gen 5:22, " walked with God," and lxx, εὐαρέστησε pleased God). Faith creates close personal relation.

Vincent: Heb 11:6

To please ( εὐαρεστῆσαι )

The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Rom 8:8.

Vincent: Heb 11:6

Cometh ( προσερχόμενον )

See on Heb 4:16. Must (δεῖ ). An essential obligation. In the nature of the case. That he is (ὅτι ἔστιν ). Faith in God involves belief in his existence although he is unseen.

Vincent: Heb 11:6

Is a rewarder ( μισθαποδότης )

Note the difference of the verb: not simply exists , but comes to pass as ; proves to be , habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarder , N.T.o . Comp. μισθαποδοσία recompense of reward , Heb 2:2 (note); Heb 10:35; Heb 11:26.

Vincent: Heb 11:6

Of them that diligently seek him ( τοῖς ἐκζητοῦσιν αὐτὸν )

Lit. unto them that seek him out . Comp. Act 15:17; Heb 12:17; 1Pe 1:10. The verb is used of seeking God, Rom 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luk 11:5-10; Luk 18:1-8.

He hides himself so wondrously

As though there were no God;

He is least seen when all the powers

Of ill are most abroad.

Or he deserts us at the hour

The fight is almost lost,

And seems to leave us to ourselves

Just when we need him most.

It is not so, but so it looks;

And we lose courage then;

And doubts will come if God hath kept

His promises to men."

Faber .

Vincent: Heb 11:7

Noah

Genesis 6.

Vincent: Heb 11:7

Being warned of God ( χρηματισθεὶς )

Of God is not in the text. See on Mat 2:12; see on Luk 2:26; see on Act 11:26; and comp. Heb 8:5.

Vincent: Heb 11:7

Of things not seen as yet ( περὶ τῶν μηδέπω βλεπομένων )

Const. with εὐλαβηθεὶς , and rend. " by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark," etc. Thus χρηματισθεὶς warned is taken absolutely. The things not seen were the well-known contents of the revelation to Noah, Gen 6:13 ff., as apprehended by Noah's faith.

Vincent: Heb 11:7

Moved with fear ( εὐλαβηθεὶς )

N.T.o . Often in Class. and lxx. See on εὐλάβεια godly fear , Heb 5:7. The A.V. gives the impression that Noah acted under the influence of fright . Rev. improves on this a little by rendering godly fear . The true idea is pious care , a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word.

Vincent: Heb 11:7

Prepared ( κατεσκεύασεν )

Built and equipped. See on Heb 3:3.

Vincent: Heb 11:7

An ark ( κιβωτὸν )

Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Heb 9:4; Rev 11:19. Of Noah's ark, Mat 24:38; Luk 17:27; 1Pe 3:20 Λάρσαξ a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark:

Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος

βρέμε πνέων κ. τ. λ.

Also of the ark of Deucalion, the mythic Noah.

Vincent: Heb 11:7

By the which ( δι ' ἧς )

By faith: although some refer it to the ark.

Vincent: Heb 11:7

He condemned the world ( κατέκρινεν τὸν κόσμον )

His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2Pe 2:5. It is not used in Hebrews in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Mat 12:41; Rom 2:27.

Vincent: Heb 11:7

And became heir ( καὶ - ἐγένετο κληρονόμος )

This is not an independent clause, but is dependent on δι ' ἧς by which . It is connected by καὶ with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of . The literal sense of heir must not be pressed. Certainly not " inherited the righteousness of Abel and Enoch." But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that " he walked with God," Gen 6:9. Because of this fellowship he was a son of God and an heir of righteousness.

Vincent: Heb 11:7

Of the righteousness which is by faith ( τῆς κατὰ πίστις δικαιοσύνης )

In the O.T. Noah is the first to receive the title of δίκαιος righteous , Gen 6:9; comp. Eze 14:14, Eze 14:20; Sir. 44:17. Κατὰ πίστιν , lit. according to faith , comp Mat 9:29; Tit 1:1, Tit 1:4. Paul has δικαιοσύνη and δίκαιος from or out of faith (ἐκ πίστεως ), by faith (διὰ πίστεως ), founded on faith (ἐπὶ τῇ πίστει ), and of faith (πίστεως ), none of which are found either in Hebrews or in the Pastorals. Κατὰ πίστιν signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Romans 4 is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness for the men of both dispensations - according to faith . Hence, like Paul, he cites the words of Hab 2:4. See Heb 10:38.

Vincent: Heb 11:8

Paul exhibits faith as the element of personal righteousness in Abraham. In these verses (Heb 11:8-22) faith, according to the opening definition in this chapter, is that assurance and conviction of unseen things which caused Abraham and the patriarchs to rely confidently upon the future fulfillment of the divine promises.

When he was called to go out - obeyed ( καλούμενος ἐξελθεῖν ὑπήκουσεν )

A.V. is wrong. Ἐξελθεῖν to go out should be construed with ὑπήκουσεν obeyed , and καλούμενος being called is to be taken absolutely. Καλούμενος , the present participle, indicates Abraham's immediate obedience to the call: while he was yet being called . Rend. " when he was called obeyed to go out." The infinitive explains the more general obeyed , by specifying that in which his obedience was shown. For the construction, see Act 15:10; 1Th 1:9; Heb 5:5. For the narrative, see Gen 12:1-6, and comp. Act 7:2-5.

Vincent: Heb 11:8

Whither he went ( ποῦ ἔρχεται )

Note the picturesque continued present tense, " whither he is going," as of Abraham on his journey.

Vincent: Heb 11:9

He sojourned in ( παρῴκησεν εἰς )

The verb lit. to dwell beside or among . Πάροικος , a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor . See on Luk 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there . Usually with ἐν in , but sometimes with the simple accusative, as Luk 24:18; Gen 17:8; Exo 6:4.

Vincent: Heb 11:9

Land of promise ( γῆν τῆς ἐπαγγελίας )

Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Gen 12:7; Gen 13:15. The phrase N.T.o . There is no corresponding phrase in O.T.

Vincent: Heb 11:9

Strange ( ἀλλοτρίαν )

Another (ἄλλη ) land than his own. So lxx, Gen 15:13. Comp. Act 7:6.

Vincent: Heb 11:9

In tabernacles ( ἐν σκηναῖς )

Or tents , as a migratory people, without a permanent home.

Vincent: Heb 11:9

The heirs with him ( τῶν συνκληρονόμων )

Joint-heirs or fellow-heirs. o lxx, o Class. See Rom 8:17; Eph 3:6; 1Pe 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future.

Vincent: Heb 11:10

For he looked for a city which hath foundations ( ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔξουσαν πόλιν )

The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Heb 12:22, Heb 13:14; Gal 4:26; Rev 3:12; Rev 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Rev 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers.

Vincent: Heb 11:10

Builder and maker ( τεχνίτης καὶ δημιουργὸς )

Τεχνίτης artificer , architect . Comp. Act 19:24 (note), Act 19:28; Rev 18:22, and lxx, 1Ch 29:5; Son 7:1; Wisd. 8:6; 14:2; Sir. 9:17 Δημιουργὸς N.T.o , originally a workman for the public (δῆμος ); generally, framer , builder . It is used by Xenophon and Plato of the maker of the world (Xen. Mem . i. 4, 9; Plato, Tim . 40 C; Repub . 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.

Vincent: Heb 11:11

Sarah

Faith prevailing against natural impossibilities. See Rom 4:19-22. Both Abraham and Sarah doubted at first (Gen 17:17; Gen 18:12); but both became persuaded of the truthfulness of the promise.

Vincent: Heb 11:11

Herself ( αὐτὴ )

She who at first doubted.

Vincent: Heb 11:11

To conceive seed ( εἰς καταβολὴν σπέρματος )

In every other instance in N.T. καταβολή means foundation , and appears in the phrase καταβολὴ κόσμου foundation of the world . Originally it means throwing down ; hence, the depositing of the male seed in the womb. The sentence may be explained either, " received strength as regarded the deposition of seed," to fructify it; or, " received strength for the foundation of a posterity," σπέρμα being rendered in accordance with Heb 2:16; Heb 11:18, and καταβολή in the sense of foundation , as everywhere else in N.T.

Vincent: Heb 11:11

And was delivered of a child when she was past age ( καὶ παρὰ καιρὸν ἡλικίας )

Was delivered of a child not in the text. Καὶ and that . Rend. " received strength," etc., " and that when she was past age." Παρὰ καιρὸν ἡλικίας , lit. past the season of age . For ἡλικία see on stature , Luk 12:25.

Vincent: Heb 11:12

As good as dead ( νενεκρωμένου )

Comp. Rom 4:19. As good as is an addition of A.V. The Greek reads and that a dead man . Comp. νέκρωσιν deadness applied to Sarah, Rom 4:19.

Vincent: Heb 11:12

Stars - sand

See Gen 22:17; Gen 32:12.

Vincent: Heb 11:12

By the seashore ( παρὰ τὸ χεῖλος τῆς θαλάσσης )

Lit. by the lip of the sea . The phrase N.T.o . Very often in lxx, as Gen 22:17; Exo 14:30; lip of a river , Gen 41:17; Exo 7:15; of a brook , Deu 2:36; Deu 3:12; of Jordan , 2Ki 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to Gen 25:2, Abraham became by Keturah the father of six sons after the death of Sarah.

Vincent: Heb 11:13

In faith ( κατὰ πίστιν )

See on Heb 11:7.

Vincent: Heb 11:13

Not having received ( μὴ κομισάμενοι )

See on Heb 10:36. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase κομίζειν τὰς ἐπαγγελίας to receive the promises , comp. Heb 10:36; Heb 11:39.

Vincent: Heb 11:13

Having seen them afar off ( πόρρωθεν αύτὰς ἰδόντες )

By faith; from afar.

Vincent: Heb 11:13

Were persuaded of them and embraced them ( ἀσπασάμενοι )

The A.V. completely destroys the beauty of this verse. It reads were persuaded , following T.R. πεισθέντες , and translates ἀσπασάμενοι embraced , which is a sort of inferential rendering of the original sense to salute or greet . Rend. " having seen them from afar and greeted them" : as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. Lünemann appropriately quotes Virgil, Aen . iii. 522:

" Cum proculi obscuros collis humilemque videmus

Italiam. Italiam primus conclamat Achates,

Italiam laeto socii clamore salutant."

Vincent: Heb 11:13

Confessed that they were strangers and pilgrims ( ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοι )

They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Gen 23:4; Gen 24:37; Gen 28:4; Gen 47:9; Psa 39:12; Psa 119:19, Psa 119:54. For παρεπίδημοι sojourners , see on 1Pe 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: " They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign."

Vincent: Heb 11:14

Declare plainly ( ἐμφαμίζουσιν )

o P. See on Joh 14:21. Occasionally in lxx. Rend. " make it manifest."

Vincent: Heb 11:14

They seek a country ( πατρίδα ἐπιζητοῦσιν )

The verb is found in lxx, chiefly in the sense of seeking after God or another deity. See 2Ki 1:3, 2Ki 1:6; 2Ki 3:11; 2Ki 8:8; 2Ki 22:18; 2Ch 18:6. Comp. ἐπιζητουμένη πόλις a city sought after (Zion), Isa 62:12. Πατρίς is a native country; a fatherland . Only here and in Gospels and Acts. Quite often in lxx.

Vincent: Heb 11:15

If they had been mindful ( εἰ ἐμνημόνευον )

In N.T. habitually remember . So invariably in lxx. The meaning here is, that if, in their declaration (Heb 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country.

Vincent: Heb 11:15

To have returned ( ἀνακάμψαι )

Rend. " to return." Lit. bend their way back again (ἀνα ).

Vincent: Heb 11:16

Now they desire ( νΰν ὀρέγονται )

Νῦν now is logical: as the case now stands. For ὀρέγονται desire , see on 1Ti 3:1.

Vincent: Heb 11:16

Is not ashamed ( οὐκ ἐπαισχύνεται )

Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Heb 2:11; Mar 8:28, Mar 8:38; Rom 1:16; 2Ti 1:8, 2Ti 1:16.

Vincent: Heb 11:16

To be called their God ( Θεὸς ἐπικαλεῖσθαι αὐτῶν )

Lit. to be surnamed . Comp. Act 4:36; Act 10:5, Act 10:18, Act 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exo 3:6.

Vincent: Heb 11:16

For he hath prepared for them a city ( ἡτοίμασιν γὰρ αὐτοῖς πόλιν )

Comp. Mat 25:34; Joh 14:2; Rev 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Rev 3:12; Rev 21:2, Rev 21:10; Rev 22:19.

Vincent: Heb 11:17

When he was tried offered up ( προσενήνοχεν πειραζόμενος )

The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress , Abraham hath already offered up his son , before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. Jam 2:21.

Vincent: Heb 11:17

He that had received ( ὁ ἀναδεξάμενος )

The verb only here and Act 28:7. It means to accept ; to welcome and entertain. So Rev. gladly received .

Vincent: Heb 11:17

Accounting ( λογισάμενος )

See on 1Pe 5:12; see on Rom 4:5; see on Rom 8:18.

Vincent: Heb 11:17

From whence ( ὅθεν )

Rend. wherefore : because of his faith in God's power and truthfulness. Ὃθεν , though occasionally in a local sense in N.T., as Mat 12:44; Luk 11:24; Act 14:26, is much more common in the logical or causal sense, wherefore , on which account . So in every other instance in Hebrews. In the local sense it would mean from the dead .

Vincent: Heb 11:17

Also he received him in a figure ( αὐτὸν καὶ ἐν παρασολῇ ἐκομίσατο )

Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο received see on Heb 10:36. Ἐν παραβολῆ in a parable . Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth , in that Isaac sprung from one dead (νενεκρωμένου , Heb 11:12). This is extremely labored and artificial.

Vincent: Heb 11:20

Blessed ( εὐλόγησεν )

See on Joh 12:13.

Vincent: Heb 11:20

Concerning things to come ( καὶ περὶ μελλόντων )

A.V. Omits καὶ which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See Gen 27:29, Gen 27:39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was " the assurance of things hoped for, the conviction of things not seen," founded on the promise of Gen 17:5.

Vincent: Heb 11:21

When he died ( ἀποθνήσκων )

Rend. " when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours.

Vincent: Heb 11:21

Blessed each ( ἕκαστον εὐλόγησεν )

See Gen 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.

Vincent: Heb 11:21

And worshipped leaning on the top of his staff ( καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ )

From the lxx of Gen 47:31. It seems to have been loosely included by our writer among the incidents of Jacob's last hours (ἀποθνήσκων ), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the lxx; the Hebrew being " Jacob bowed himself upon the head of the bed ." Comp. 1Ki 1:47. According to its vowel-points the same Hebrew word signifies either staff or bed . The lxx has chosen the former, and renders by ῥάβδος staff . According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow.

Vincent: Heb 11:22

When he died ( τελευτῶν )

Comp. Gen 1:26, lxx. The verb means to finish or close , with life understood. Always in this sense in N.T. See Mat 2:19; Mat 9:18; Luk 7:2, etc. Never used by Paul. Rend. " when near his end."

Vincent: Heb 11:22

Made mention of ( περὶ - ἐμνημόνευσεν )

See on Heb 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Gen 12:7; Gen 13:15; Gen 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Gen 15:13, Gen 15:14.

Vincent: Heb 11:22

The departing of the children of Israel ( τῆς ἐξόδου τῶν υἱῶν Ισραὴλ )

Ἔξοδος only here, Luk 9:31 (note) and 2Pe 1:15 (note). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house (οἶκος ) and people (λαὸς ) of Israel , and Israel of God , and Israel according to the flesh .

Vincent: Heb 11:22

And gave commandment ( καὶ ἐνετείλατο )

Καὶ and so ; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ἐντολή ). See on 1Ti 6:14.

Vincent: Heb 11:23

Of his parents ( ὑπὸ τῶν πατέρων αὐτοῦ )

Lit. by his fathers . Comp. Exo 2:2. Πατέρες fathers , according to a late Greek usage, is employed like γονεῖς parents . Similarly the Lat. patres and soceri , including both parents, or father and mother in law.

Vincent: Heb 11:23

Proper ( ἀστεῖον )

Only here and Act 7:20, on which see note. Rend. " comely."

Vincent: Heb 11:23

Commandment ( διάταγμα )

N.T.o . Rend. " mandate."

Vincent: Heb 11:24

When he was come to years ( μέγας γενόμενος )

Lit. having become great . Comp. lxx, Exo 2:11. Often in the phrase μικροὶ καὶ μεγάλοι small and great ; young and old . See Act 26:22; Heb 8:11; Rev 11:8; Rev 13:16, etc.

Vincent: Heb 11:25

To suffer affliction with ( συνκακουχεῖσθαι )

N.T.o , o lxx, o Class. The verb κακουχεῖν to treat ill , Heb 11:37; Heb 13:3; lxx, 1Ki 2:26; 1Ki 11:39. Rend. " to be evil entreated."

Vincent: Heb 11:25

Than to enjoy the pleasures of sin for a season ( ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν )

Lit. than to have temporary enjoyment of sin . The emphasis is first on temporary and then on sin . For ἀπόλαυσις enjoyment , see on 1Ti 6:17. Πρόσκαιρος for a season , temporary , rare in N.T. o lxx. Once in Paul, see 2Co 4:18.

Vincent: Heb 11:26

Esteeming the reproach of Christ ( ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ )

The participle gives the reason for his choice of affliction instead of sin: since he esteemed . " The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 15:3; Heb 13:13; 2Co 1:5; Col 1:24; Phi 3:14; 1Pe 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

Vincent: Heb 11:26

He had respect unto ( ἀπέβλεπεν εἰς )

N.T.o . Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

Vincent: Heb 11:27

He forsook Egypt ( κατέλιπεν Ἄιγυπτον )

After he had killed the Egyptian, Exo 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

Vincent: Heb 11:27

The wrath ( τὸν θυμὸν )

Only here in Hebrews. See on Joh 3:36.

Vincent: Heb 11:27

He endured ( ἐκαρτέρησεν )

N.T.o . Occasionally in lxx. Often in Class. He was stanch and steadfast .

Vincent: Heb 11:27

As seeing him who is invisible ( τὸν ἀόρατον ὡς ὁρῶν )

Since he saw, etc. The emphasis is on invisible , pointing back to the introductory definition of faith. The word is used of God, Col 1:15; 1Ti 1:17.

Vincent: Heb 11:28

Kept the passover ( πεποίηκεν τὸ πάσχα )

Rend. " hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Mat 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα to eat the Passover. See Mat 26:17; Mar 14:12; Luk 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Mat 26:18; Exo 12:48; Num 9:2, Num 9:4, Num 9:6, Num 9:10, Num 9:13; Deu 16:1 : but the verb is elastic. The corresponding Hebrew verb òָùָֽׂä , among other meanings, signifies to create (Gen 1:7; Gen 2:2); to establish (Ecc 2:5, Ecc 2:6, Ecc 2:8); to constitute (1Ki 12:31, 1Ki 12:32); to make ready or prepare (Jdg 13:15; to prepare as a sacrifice (Psa 66:15). In all these instances it is rendered in lxx by ποιεῖν . In N.T. we find ποιεῖν ἄριστον or δεῖπνον to prepare a breakfast or dinner . Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

Vincent: Heb 11:28

The sprinkling of blood ( τὴν πρόσχυσιν τοῦ αἵματος )

Πρόσχυσις affusion , N.T.o , o lxx, o Class. From προσχεῖν to pour on . In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exo 12:22), was thrown upon the altar (Deu 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exo 24:6; Exo 29:16; Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:8, Lev 3:13, etc.

Vincent: Heb 11:28

Lest he that destroyed the first-born should touch them ( ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωρότοκα θίγῃ αὐτῶν )

Rend. " that the destroyer of the first-born should not touch them," a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν to destroy , N.T.o , o Class. Ὁ ὀλοθρεύων is used in the narrative of Exo 12:23 for the destroying angel . The kindred noun ὀλοθρευτής destroyer (o lxx, o Class.) occurs in 1Co 10:10 of the plague in Num 16:46-50. For θίγῃ should touch , see on Col 2:21.

Vincent: Heb 11:29

Passed through ( διέβησαν )

Only three times in N.T. See Luk 16:26; Act 16:9. The simple Βαίνην does not occur in N.T.

Vincent: Heb 11:29

The Red Sea ( τὴν Ἐρυθρὰν θάλασσαν )

Called by the Israelites the sea , Exo 14:2, Exo 14:9, Exo 14:16, Exo 14:21, Exo 14:28, etc., and, specially, the sea of Suph ( sedge , seeds ). In lxx always as here except Jdg 11:16, where it is θάλασσα Σὶφ i.e. Suph . By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs.

Vincent: Heb 11:29

Which the Egyptians assaying to do ( ἧς πεῖραν λαβόντες οἱ Αιγύπτιοι )

The A.V. has assaying , according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which ( sea ) the Egyptians having taken trial . The phrase πεῖραν λαμβάνειν to take trial occurs also in lxx, Deu 28:56. In N.T. only here and Heb 11:36.

Vincent: Heb 11:29

Were drowned ( κατεπόθησαν )

Lit. were drunk down . See on Mat 23:24. Comp. lxx, Exo 15:4, and in N.T. 1Co 15:54; 2Co 2:7; 2Co 5:4.

Vincent: Heb 11:30

Compassed about ( κυκλωθέντα )

Comp. Luk 21:20; Joh 10:24. o P.

Vincent: Heb 11:31

The harlot Rahab ( Ῥαὰβ ἡ πόρνη )

See Joshua 2; Jos 6:17, and comp. Jam 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith , by rendering πόρνη landlady .

Vincent: Heb 11:31

Perished not with ( οὐ συναπώλετο )

N.T.o . In lxx see Num 16:26; Psa 25:9; Psa 27:3.

Vincent: Heb 11:31

Them that believed not ( τοῖς ἀπειθήσασιν )

Rend. " them that were disobedient." Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία : disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on Joh 3:36, and comp. Heb 3:18; Heb 4:6, Heb 4:11; Rom 11:30, Rom 11:32, contrasting with Rom 11:20, Rom 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Jos 2:9-11.

Vincent: Heb 11:31

When she had received the spies ( δεξαμένη τοὺς κατασκόπους )

Rend. " having received." For this sense of friendly reception as a guest see Luk 10:8, Luk 10:10. Κατάσκοπος a spy , N.T.o . lxx, Gen 42:9, Gen 42:11, Gen 42:14; 1Sa 26:4.

Vincent: Heb 11:31

With peace ( μετ ' εἰρήνηνς )

The phrase only here and Act 15:33. Quite often in lxx, as Gen 15:15; Gen 26:29; Exo 18:23; Deu 20:20; Jdg 8:9. In N.T. ἐν εἰρήνῃ in peace (Act 16:36; Jam 2:16): εἰς εἰρήνην into peace (Mar 5:34; Luk 7:50; Luk 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg . ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.

" He, sooth to say, for three months past has taken

Whoever wished to enter, with all peace " (without interposing any obstacle.)

Vincent: Heb 11:32

To tell ( διηγούμενον )

Lit. the time will fail me telling: if I tell. See on Mar 9:9, and comp. Mar 5:16; Luk 8:39; Luk 9:10; Act 9:27, and διήγησις narrative (A.V. declaration ), Luk 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets.

Vincent: Heb 11:33

Through faith ( διὰ πίστεως )

This formula is now substituted for the instrumental dative πίστει by faith . The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

Vincent: Heb 11:33

Subdued kingdoms ( κατηγωνίσαντο βασιλείας )

The verb N.T.o , o lxx, signifies fought down ; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5.

Vincent: Heb 11:33

Wrought righteousness ( ἠργάσαντο δικαιοσύνην )

For the phrase comp. Act 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2Sa 8:15; 1Ch 18:14; 1Sa 12:4. Faith showed itself in the association of righteousness with power. Comp. Isa 9:7; Isa 54:14; 1Ki 10:9.

Vincent: Heb 11:33

Obtained promises ( ἐπέτυχον ἐπαγγελιῶν )

See on Heb 6:15.

Vincent: Heb 11:33

Stopped ( ἔφραξαν )

The verb means to fence in ; block up . Rare in N.T. See Rom 3:19; 2Co 11:10, and comp. φραγμός a fence , Mat 21:33; Eph 2:14. Occasionally in lxx, as Job 38:8; Pro 21:13; Zec 14:5. The reference is no doubt to Daniel, Dan 6:22; comp. 1 Macc. 2:60.

Vincent: Heb 11:34

Quenched the violence of fire ( ἔσβεσαν δύναμιν πυρός )

Rend. " the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1 Macc. 2:59.

Vincent: Heb 11:34

Edge of the sword ( στόματα μαχαίρης )

Lit. mouths of the sword . See on Heb 4:12. The plural edges indicates frequent assaults.

Vincent: Heb 11:34

Out of weakness ( ἀπὸ ἀσθενείας )

Rend. " from weakness." For the sense of ἀπὸ from , see Luk 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2 Kings 20; Isaiah 38). The main reference is probably to Samson, Jdg 16:28 ff.

Vincent: Heb 11:34

The armies of the aliens ( παρεμβολὰς ἀλλοτρίων )

Omit both the's in translation. For παρεμβολὰς see on Act 21:34. Very often in lxx. Aliens , foreign foes or invaders.

Vincent: Heb 11:35

Women

The recorded raisings from the dead are mostly for women. See 1Ki 17:17 ff.; 2Ki 4:17 ff. Comp. Luk 7:11 ff.; John 11; Acts 9. The reference here is to the first two.

Vincent: Heb 11:35

Raised to life again ( ἐξ ἀναστάσεως )

Rend. " by a resurrection" ; and for the force of ἐξ comp. Rom 1:4.

Vincent: Heb 11:35

Were tortured ( ἐτυμπανίσθησαν )

N.T.o . lxx once, 1 Samuel 21:13. Originally to beat a drum (τύμπανον ). Hence to beat , to cudgel . The A.V. of 1Sa 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν " he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick ; hence a cudgel ; so Aristoph. Plut . 476, where it is associated with κύφων a pillory . Comp. 2 Macc. 6:19, 28. The meaning here is, were beaten to death with clubs , the word being used to represent cruel torture in general.

Vincent: Heb 11:35

Not accepting deliverance ( οὐπροσδεξάμενοι τὴν ἀπολύτρωσιν )

For the verb, see on Heb 10:34. The (τὴν ) deliverance offered at the price of denying their faith. See 2 Macc. 6:21-27.

Vincent: Heb 11:35

A better resurrection ( κρείττονος ἀναστάσεως )

Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2 Macc. 7:9, 14.

Wesley: Heb 11:1

The definition of faith given in this verse, and exemplified in the various instances following, undoubtedly includes justifying faith, but not directly as justifying. For faith justifies only as it refers to, and depends on, Christ. But here is no mention of him as the object of faith; and in several of the instances that follow, no notice is taken of him or his salvation, but only of temporal blessings obtained by faith. And yet they may all be considered as evidences of the power of justifying faith in Christ, and of its extensive exercise in a course of steady obedience amidst difficulties and dangers of every kind. Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. The former are only things future and joyful to us ; the latter are either future, past, or present, and those either good or evil, whether to us or others.

Wesley: Heb 11:1

Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.

Wesley: Heb 11:2

Our forefathers. This chapter is a kind of summary of the Old Testament, in which the apostle comprises the designs, labours, sojournings, expectations, temptations, martyrdoms of the ancients. The former of them had a long exercise of their patience; the latter suffered shorter but sharper trials.

Wesley: Heb 11:2

A most comprehensive word. God gave a testimony, not only of them but to them: and they received his testimony as if it had been the things themselves of which he testified, Heb 11:4-5, Heb 11:39. Hence they also gave testimony to others, and others testified of them.

Wesley: Heb 11:3

Heaven and earth and all things in them, visible and invisible.

Wesley: Heb 11:3

Formed, fashioned, and finished.

Wesley: Heb 11:3

The sole command of God, without any instrument or preceding matter. And as creation is the foundation and specimen of the whole divine economy, so faith in the creation is the foundation and specimen of all faith.

Wesley: Heb 11:3

As the sun, earth, stars.

Wesley: Heb 11:3

Out of the dark, unapparent chaos, Gen 1:2. And this very chaos was created by the divine power; for before it was thus created it had no existence in nature.

Wesley: Heb 11:4

In the future Redeemer.

Wesley: Heb 11:4

The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement.

Wesley: Heb 11:4

Whose offering testified no such faith, but a bare acknowledgment of God the Creator.

Wesley: Heb 11:4

Visibly that his gifts were accepted; probably by sending fire from heaven to consume his sacrifice, a token that justice seized on the sacrifice instead of the sinner who offered it.

Wesley: Heb 11:4

By this faith. Being dead, he yet speaketh - That a sinner is accepted only through faith in the great sacrifice.

Wesley: Heb 11:5

Enoch was not any longer found among men, though perhaps they sought for him as they did for Elijah, 2Ki 2:17.

Wesley: Heb 11:5

From God in his own conscience.

Wesley: Heb 11:6

Even some divine faith in God, it is impossible to please him.

Wesley: Heb 11:6

in prayer, or another act of worship, must believe that he is.

Wesley: Heb 11:7

Of the future deluge. Moved with fear, prepared an ark, by which open testimony he condemned the world - Who neither believed nor feared.

Wesley: Heb 11:8

Gen 12:1, Gen 12:4-5

Wesley: Heb 11:9

The promise was made before, Gen 12:7.

Wesley: Heb 11:9

As a sojourner With Isaac and Jacob - Who by the same manner of living showed the same faith Jacob was born fifteen years before the death of Abraham.

Wesley: Heb 11:9

Having all the same interest therein. Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. Gen 17:8

Wesley: Heb 11:10

Whereas a tent has none.

Wesley: Heb 11:10

Of which God is the sole contriver, former, and finisher.

Wesley: Heb 11:11

Though at first she laughed at the promise, Gen 18:12. Gen 21:2.

Wesley: Heb 11:12

Till his strength was supernaturally restored, which continued for many years after.

Wesley: Heb 11:13

- Mentioned Heb 11:7-11.

Wesley: Heb 11:13

In death faith acts most vigorously.

Wesley: Heb 11:13

The promised blessings.

Wesley: Heb 11:13

As one does a dear friend when he meets him.

Wesley: Heb 11:14

That they keep in view, and long for, their native home.

Wesley: Heb 11:15

Their earthly country, Ur of the Chaldeans, they might have easily returned.

Wesley: Heb 11:16

This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven.

Wesley: Heb 11:16

Worthy of God to give.

Wesley: Heb 11:17

When God made that glorious trial of him.

Wesley: Heb 11:17

The will being accepted as if he had actually done it.

Wesley: Heb 11:17

Particularly that grand promise, "In Isaac shall thy seed be called."

Wesley: Heb 11:17

This very son; the only one he had by Sarah. Gen 22:1, &c.

Wesley: Heb 11:18

From him shall the blessed seed spring. Gen 21:12.

Wesley: Heb 11:19

Though there had not been any instance of this in the world.

Wesley: Heb 11:19

To speak in a figurative way.

Wesley: Heb 11:19

Afterwards, snatched from the jaws of death.

Wesley: Heb 11:20

Gen 27:27, Gen 27:39; prophetically foretold the particular blessings they should partake of.

Wesley: Heb 11:20

Preferring the elder before the younger.

Wesley: Heb 11:21

That is, when near death.

Wesley: Heb 11:21

As he sat on the side of his bed. Gen 48:16; Gen 47:31

Wesley: Heb 11:22

To be carried into the land of promise.

Wesley: Heb 11:23

Doubtless with a divine presage of things to come.

Wesley: Heb 11:24

Any longer.

Wesley: Heb 11:26

That which he bore for believing in the Messiah to come, and acting accordingly.

Wesley: Heb 11:26

From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.

Wesley: Heb 11:27

Taking all the Israelites with him.

Wesley: Heb 11:27

As he did many years before, Exo 2:14. Exo 14:15, &c.

Wesley: Heb 11:28

Of the paschal lamb, which was sprinkled on the door - posts, lest the destroying angel should touch the Israelites. Exo 12:12-18.

Wesley: Heb 11:29

Moses, Aaron, and the Israelites.

Wesley: Heb 11:29

It washed the borders of Edom, which signifies red. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter Prophets.

Wesley: Heb 11:30

By the faith of Joshua.

Wesley: Heb 11:31

Though formerly one not of the fairest character.

Wesley: Heb 11:32

After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too.

Wesley: Heb 11:32

Elijah, Elisha, &c., including likewise the believers who lived with them.

Wesley: Heb 11:33-34

David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2Sa 8:1, &c.; 1Sa 8:9, &c.; 1Sa 13:3, &c.; Dan 6:22; Dan 3:27; Jdg 12:3; Jdg 15:19, &c.; Jdg 16:28, &c.; Jdg 4:14, &c.; Jdg 7:21.

Wesley: Heb 11:35

Naturally weak.

Wesley: Heb 11:35

Children.

Wesley: Heb 11:35

From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering.

Wesley: Heb 11:35

On sinful terms.

Wesley: Heb 11:35

An higher reward, seeing the greater their sufferings the greater would be their glory. 1Ki 17:22; 2Ki 4:35

JFB: Heb 11:1

It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, "confidence"; and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on Heb 6:5, "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25).

JFB: Heb 11:1

"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see.

JFB: Heb 11:1

The whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.

JFB: Heb 11:2

So high a description of faith is not undeserved; for . . . [ALFORD].

JFB: Heb 11:2

Greek, "in it": in respect to . . . in the matter of," it, "or, as Greek more emphatically, "this."

JFB: Heb 11:2

As though still living and giving their powerful testimony to the reasonableness and excellence of faith (Heb 12:1). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves (Heb 11:39-40). "The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [BENGEL]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice.

JFB: Heb 11:2

Greek, "were testified of," namely, favorably (compare Heb 7:8). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith (Heb 11:4-5, Heb 11:39). Thus they being testified of themselves have become "witnesses" to all others (Heb 12:1). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [BENGEL].

JFB: Heb 11:3

We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Gen. 1:1-31. The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith (Rom 1:20). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise.

JFB: Heb 11:3

Literally, "ages"; all that exists in time and space, visible and invisible, present and eternal.

JFB: Heb 11:3

"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [BENGEL].

JFB: Heb 11:3

Not here, the personal word (Greek, "logos," Joh 1:1) but the spoken word (Greek, "rhema"); though by the instrumentality of the personal word (Heb 1:2).

JFB: Heb 11:3

Translate as Greek, "so that not out of things which appear hath that which is seen been made"; not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, &c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. BENGEL explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen; so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it.

JFB: Heb 11:4

Because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (Gen 3:15), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve (Gen 3:21): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover) resulting from Christ's sacrifice. The Greek is more literally rendered [KENNICOTT] by WYCLIFFE, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [ARCHBISHOP MAGEE]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship (Col 2:23), and taking of a life which man had no right over before the flood (Gen 9:1-6). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven (Gen 15:17). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" (Psa 20:3, Margin). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Gen 4:16), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" (Gen 4:4). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith.

JFB: Heb 11:4

God by fire attesting His acceptance of him as "righteous by faith."

JFB: Heb 11:4

The common term for sacrifices, implying that they must be freely given.

JFB: Heb 11:4

By faith exhibited in his animal sacrifice.

JFB: Heb 11:4

His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.

JFB: Heb 11:5

Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation.

JFB: Heb 11:5

(Gen 5:22, Gen 5:24). Implying a sudden removal (the same Greek as in Gal 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (1Co 15:51-52).

JFB: Heb 11:5

Namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of."

JFB: Heb 11:5

The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Gen 6:9, pleased God.

JFB: Heb 11:6

Greek, "apart from faith": if one be destitute of faith (compare Rom 14:23).

JFB: Heb 11:6

Translate, as ALFORD does, the Greek aorist, "It is impossible to please God at all" (Rom 8:8). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer]. Works not rooted in God are splendid sins [AUGUSTINE].

JFB: Heb 11:6

As a worshipper (Heb 7:19).

JFB: Heb 11:6

Once for all: Greek aorist tense.

JFB: Heb 11:6

Is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Gal 4:8), the source of all being, though he sees Him not (Heb 11:1) as being "invisible" (Heb 11:27). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time (Heb 11:27); still he believed.

JFB: Heb 11:6

A different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes."

JFB: Heb 11:6

Renderer of reward [ALFORD]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare Gen 15:1, "I am thy exceeding great reward."

JFB: Heb 11:6

And them only.

JFB: Heb 11:6

Greek, "seek out" God. Compare "seek early," Pro 8:17. Not only "ask" and "seek," but "knock," Mat 7:7; compare Heb 11:12; Luk 13:24, "Strive" as in an agony of contest.

JFB: Heb 11:7

The same Greek, Heb 8:5, "admonished of God."

JFB: Heb 11:7

Not mere slavish fear, but as in Heb 5:7; see on Heb 5:7; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" (1Pe 3:20).

JFB: Heb 11:7

Faith.

JFB: Heb 11:7

For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just.

JFB: Heb 11:7

Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in Gen 6:9. Christ calls Abel so, Mat 23:35. Compare as to Noah's righteousness, Eze 14:14, Eze 14:20; 2Pe 2:5, "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness.

JFB: Heb 11:7

The consequence of sonship which flows from faith.

JFB: Heb 11:8

From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged.

JFB: Heb 11:8

By God (Gen 12:1). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham (father of nations, Gen 17:5, in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out," &c.

JFB: Heb 11:8

He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan (Gen 12:1, Gen 12:6-7). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints.

JFB: Heb 11:9

As a "stranger and pilgrim."

JFB: Heb 11:9

Greek, "into," that is, he went into it and sojourned there.

JFB: Heb 11:9

A country not belonging to him, but to others (so the Greek), Act 7:5-6.

JFB: Heb 11:9

Tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (Heb 11:10).

JFB: Heb 11:9

Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter (Luk 16:25). Jacob was fifteen years old at the death of Abraham.

JFB: Heb 11:9

Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In Heb 6:12, Heb 6:15, Heb 6:17, "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on Heb 6:12.

JFB: Heb 11:10

Greek, "he was expecting"; waiting for with eager expectation (Rom 8:19).

JFB: Heb 11:10

Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (Heb 11:16; Heb 12:22; Heb 13:14).

JFB: Heb 11:10

Greek, "the foundations" which the tents had not, nor even men's present cities have.

JFB: Heb 11:10

Greek, "designer [Eph 1:4, Eph 1:11] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare Heb 11:16; Heb 8:2). Compare Note, see on Heb 9:12, on "found."

JFB: Heb 11:11

Though being the weaker vessel, and though at first she doubted.

JFB: Heb 11:11

Omitted in the oldest manuscripts: then translate, "and that when she was past age" (Rom 4:19).

JFB: Heb 11:11

After she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.

JFB: Heb 11:12

Literally, "deadened"; no longer having, as in youth, energetic vital powers.

JFB: Heb 11:12

(Gen 22:17).

JFB: Heb 11:13-16

Summary of the characteristic excellencies of the patriarchs' faith

JFB: Heb 11:13-16

Died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare Heb 11:20).

JFB: Heb 11:13-16

Beginning with "Abraham" (Heb 11:8), to whom the promises were made (Gal 3:16), and who is alluded to in the end of Heb 11:13 and in Heb 11:15 [BENGEL and ALFORD]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [ARCHBISHOP MAGEE]. This promise of eternal redemption is the inner essence of the promises made to Abraham (Gal 3:16).

JFB: Heb 11:13-16

It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: Heb 11:17 says he did receive the promises, but not the thing promised), it would have been sight, not faith.

JFB: Heb 11:13-16

(Joh 8:56). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours.

JFB: Heb 11:13-16

The oldest manuscripts omit this clause.

JFB: Heb 11:13-16

As though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. TRENCH denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFORD translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (Gen 49:18) is such a greeting of salvation from afar [DELITZSCH].

JFB: Heb 11:13-16

So Abraham to the children of Heth (Gen 23:4); and Jacob to Pharaoh (Gen 47:9; Psa 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth."

JFB: Heb 11:13-16

Greek, "temporary (literally, 'by the way') sojourners."

JFB: Heb 11:13-16

Contrasted with "an heavenly" (Heb 11:16): "our citizenship is in heaven" (Greek: Heb 10:34; Psa 119:54; Phi 3:20). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [LUTHER]. "Like ships in seas while in, above the world."

JFB: Heb 11:14

Proof that "faith" (Heb 11:13) was their actuating principle.

JFB: Heb 11:14

Make it plainly evident.

JFB: Heb 11:14

Greek, "seek after"; implying the direction towards which their desires ever tend.

JFB: Heb 11:14

Rather as Greek, "a fatherland." In confessing themselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better.

JFB: Heb 11:15

As Abraham, had he desired to leave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spiritually, as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back.

JFB: Heb 11:16

Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer].

JFB: Heb 11:16

As the case is.

JFB: Heb 11:16

Greek, "Is not ashamed of them." Not merely once did God call himself their God, but He is NOW not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Christ's presence (Luk 20:37-38). He who is Lord and Maker of heaven and earth, and all things therein, when asked, What is Thy name? said, omitting all His other titles, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" [THEODORET]. Not only is He not ashamed, but glories in the name and relation to His people. The "wherefore" does not mean that God's good pleasure is the meritorious, but the gracious, consequence of their obedience (that obedience being the result of His Spirit's work in them in the first instance). He first so "called" Himself, then they so called Him.

JFB: Heb 11:16

Proof of His being "their God," namely, "He hath prepared (in His eternal counsels, Mat 20:23; Mat 25:34, and by the progressive acts of redemption, Joh 14:2) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed (Heb 11:14, Heb 11:16).

JFB: Heb 11:16

On its garniture by God (compare Rev. 21:10-27).

JFB: Heb 11:17

Literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.

JFB: Heb 11:17

Greek, "tempted," as in Gen 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jam 1:13-15).

JFB: Heb 11:17

And so.

JFB: Heb 11:17

Rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Heb 7:6. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed?

JFB: Heb 11:17

Rather as Greek, "was offering up"; he was in the act of offering.

JFB: Heb 11:17

Compare Gen 22:2, "Take now thy son, thine only son." EUSEBIUS [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phœnicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (Gen 25:6). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.

JFB: Heb 11:18

Rather as Greek "He (Abraham, not Isaac) TO whom it was said" [ALFORD]. BENGEL supports English Version. So Heb 1:7 uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" (Heb 11:17).

JFB: Heb 11:18

(Gen 21:12). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises (Rom 9:7).

JFB: Heb 11:19

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).

JFB: Heb 11:19

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.

JFB: Heb 11:19

"received him back" [ALFORD].

JFB: Heb 11:19

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 2Co 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.

JFB: Heb 11:20

Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing.

JFB: Heb 11:20

Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.

JFB: Heb 11:21

Greek, "each of the sons" (Gen 47:29; Gen 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (Gen 48:22).

JFB: Heb 11:21

This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (Heb 11:22), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession.

JFB: Heb 11:21

Gen 47:31, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (Gen 48:2; Gen 49:33), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Isa 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (Heb 11:13-14), wherein God had so wonderfully supported him. Gen 32:10, "With my staff I passed over Jordan, and now I am become," &c. (compare Exo 12:11; Mar 6:8). In 1Ki 1:47, the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD].

JFB: Heb 11:22

"when dying."

JFB: Heb 11:22

"the exodus" (Gen 50:24-25). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrection of the body, and the enjoyment in it of the heavenly Canaan. His wish was fulfilled (Jos 24:32; Act 4:16).

JFB: Heb 11:23

So the Septuagint has the plural, namely, Amram and Jochebed (Num 26:59); but in Exo 2:2, the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done.

JFB: Heb 11:23

Greek, "a comely child." Act 7:20, "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith.

JFB: Heb 11:23

To slay all the males (Exo 1:22).

JFB: Heb 11:24

So far from faith being opposed to Moses, he was an eminent example of it [BENGEL].

JFB: Heb 11:24

In believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as JOSEPHUS says, with the consent of the king. JOSEPHUS states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose (Heb 11:25-26) things, the very last which flesh and blood relish.

JFB: Heb 11:25

He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.

JFB: Heb 11:25

If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."

JFB: Heb 11:26

Inasmuch as he esteemed.

JFB: Heb 11:26

That is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2Co 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.

JFB: Heb 11:26

Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39-40).

JFB: Heb 11:27

But in Exo 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on Heb 11:23). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till Heb 11:29.

JFB: Heb 11:27

Steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people (Exo 3:15; Exo 4:1, Exo 4:10-12).

JFB: Heb 11:27

As though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye (Rom 1:20; 1Ti 1:17; 1Ti 6:16). Hence he feared not the wrath of visible man; the characteristic of faith (Heb 11:1; Luk 12:4-5).

JFB: Heb 11:28

Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (Exo 12:23). "He acquiesced in the bare word of God where the thing itself was not apparent" [CALVIN].

JFB: Heb 11:28

Greek neuter; both of man and beast.

JFB: Heb 11:29

Moses and Israel.

JFB: Heb 11:29

Called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.

JFB: Heb 11:29

Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians.

JFB: Heb 11:29

Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Exo 15:12, "the earth swallowed them."

JFB: Heb 11:30

The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [CHRYSOSTOM].

JFB: Heb 11:30

Whereas sieges often lasted for years.

JFB: Heb 11:31

Rahab showed her "faith" in her confession, Jos 2:9, Jos 2:11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."

JFB: Heb 11:31

Her former life adds to the marvel of her repentance, faith, and preservation (Mat 21:31-32).

JFB: Heb 11:31

Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Jos 2:8-11).

JFB: Heb 11:31

In her house (Jos 2:1, Jos 2:4, Jos 2:6).

JFB: Heb 11:31

Peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (Heb 11:17, Heb 11:31) for the power of faith, as James (Jam 2:21, Jam 2:25; see on Jam 2:21; Jam 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Gal 5:6).

JFB: Heb 11:32

Suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.

JFB: Heb 11:32

Put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.

JFB: Heb 11:33

As David did (2Sa 8:1, &c.); so also Gideon subdued Midian (Jdg. 7:1-25).

JFB: Heb 11:33

As Samuel did (1Sa 8:9; 1Sa. 12:3-23; 1Sa 15:33); and David (2Sa 8:15).

JFB: Heb 11:33

As "the prophets" (Heb 11:32) did; for through them the promises were given (compare Dan 9:21) [BENGEL]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (Jos 21:45; 1Ki 8:56). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (Heb 11:13, Heb 11:39).

JFB: Heb 11:33

Note the words, "because he believed in his God." Also Samson (Jdg 14:6), David (1Sa 17:34-37), Benaiah (2Sa 23:20).

JFB: Heb 11:34

(Dan 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Dan 3:19-30 and Dan 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

JFB: Heb 11:34

So Jephthah (Jdg 12:3); and so David escaped Saul's sword (1Sa 18:11; 1Sa 19:10, 1Sa 19:12); Elijah (1Ki 19:1, &c.; 2Ki 6:14).

JFB: Heb 11:34

Samson (Jdg 16:28; Jdg 15:19). Hezekiah (Isa. 37:1-38:22). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

JFB: Heb 11:34

Barak (Jdg 4:14-15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

JFB: Heb 11:34

Literally, "camps" referring to Jdg 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.

JFB: Heb 11:35

As the widow of Zarephath (1Ki 17:17-24). The Shunammite (2Ki. 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Luk 4:26, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.

JFB: Heb 11:35

Greek, "but"; in contrast to those raised again to life.

JFB: Heb 11:35

"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.

JFB: Heb 11:35

When offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."

JFB: Heb 11:35

Than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (Dan 12:2; Luk 20:35; Phi 3:11). The fourth of the brethren (referring to Dan 12:2) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.

Clarke: Heb 11:1

Faith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, "A whole is greater than any of its parts;""Equal lines and angles, being placed on one another, do not exceed each other;"or as the deduction from prop. 47, book i., Euclid: "The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides." Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur . "A demonstration of the certainly of a thing by sure arguments and indubitable reasons."Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ ’ οὑτως ὡς ἡμεις λεγομεν, "Elenchos , or Demonstration, is that which cannot be otherwise, but is so as we assert."Rhetor. ad Alexand., cap. 14, περι ελεγχου . On this account I have adduced the above theorem from Euclid

Clarke: Heb 11:1

Things hoped for - Are the peace and approbation of God, and those blessings by which the soul is prepared for the kingdom of heaven. A penitent hopes for the pardon of his sins and the favor of his God; faith in Christ puts him in possession of this pardon, and thus the thing that was hoped for is enjoyed by faith. When this is received, a man has the fullest conviction of the truth and reality of all these blessings though unseen by the eye, they are felt by the heart; and the man has no more doubt of God’ s approbation and his own free pardon, than he has of his being

In an extended sense the things hoped for are the resurrection of the body, the new heavens and the new earth, the introduction of believers into the heavenly country, and the possession of eternal glory

The things unseen, as distinguished from the things hoped for, are, in an extended sense, the creation of the world from nothing, the destruction of the world by the deluge, the miraculous conception of Christ, his resurrection from the dead, his ascension to glory, his mediation at the right hand of God, his government of the universe, etc., etc., all which we as firmly believe on the testimony of God’ s word as if we had seen them. See Macknight. But this faith has particular respect to the being, goodness, providence, grace, and mercy of God, as the subsequent verses sufficiently show.

Clarke: Heb 11:2

For by it the elders obtained a good report - By the elders are meant ancestors, forefathers, such as the patriarchs and prophets, several of whom he afterwards particularly names, and produces some fact from the history of their lives

It is very remarkable that among the whole there is root one word concerning poor Adam and his wife, though both Abraham and Sarah are mentioned. There was no good report concerning them; not a word of their repentance, faith, or holiness. Alas! alas! did ever such bright suns set in so thick a cloud? Had there been any thing praiseworthy in their life after their fall, any act of faith by which they could have been distinguished, it had surely come out here; the mention of their second son Abel would have suggested it. But God has covered the whole of their spiritual and eternal state with a thick and impenetrable veil. Conjectures relative to their state would be very precarious; little else than hope can be exercised in their favor: but as to them the promise of Jesus was given, so we may believe they found redemption in that blood which was shed from the foundation of the world. Adam’ s rebellion against his Maker was too great and too glaring to permit his name to be ever after mentioned with honor or respect

The word εμαρτυρηθησαν, which we translate obtained a good report, literally signifies, were witnessed of; and thus leads us naturally to God, who by his word, as the succeeding parts of the chapter show, bore testimony to the faith and holiness of his servants. The apostle does not mention one of whom an account is not given in the Old Testament. This, therefore, is God’ s witness or testimony concerning them.

Clarke: Heb 11:3

Through faith we understand - By worlds, τους αιωνας, we are to understand the material fabric of the universe; for αιων can have no reference here to age or any measurement of time, for he speaks of the things which are Seen; not being made out of the things which do Appear; this therefore must refer to the material creation: and as the word is used in the plural number, it may comprehend, not only the earth and visible heavens, but the whole planetary system; the different worlds which, in our system at least, revolve round the sun. The apostle states that these things were not made out of a pre-existent matter; for if they were, that matter, however extended or modified, must appear in that thing into which it is compounded and modified, consequently it could not be said that the things which are seen are not made of the things that appear; and he shows us also, by these words, that the present mundane fabric was not formed or reformed from one anterior, as some suppose. According to Moses and the apostle we believe that God made all things out of nothing. See the note on Gen 1:1, etc

At present we see trees of different kinds are produced from trees; beasts, birds, and fishes, from others of the same kind; and man, from man: but we are necessarily led to believe that there was a first man, who owed not his being to man; first there were beasts, etc., which did not derive their being from others of the same kind; and so of all manner of trees, plants, etc. God, therefore, made all these out of nothing; his word tells us so, and we credit that word.

Clarke: Heb 11:4

By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις . The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God’ s justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God’ s holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known

Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on Gen 4:3, etc.

Clarke: Heb 11:5

By faith Enoch was translated - It is said, in Gen 5:24, that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God’ s taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Gen 5:22-24.

Clarke: Heb 11:6

He that cometh to God - The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God

1st, a priori; an

2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: an

3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God.

Clarke: Heb 11:7

By faith Noah - See the whole of this history, Gen 6:13

Clarke: Heb 11:7

Warned of God - Χρηματισθεις . As we know from the history in Genesis that God did warn Noah, we see from this the real import of the verb χρηματιζω, as used in various parts of the New Testament; it signifies to utter oracles, to give Divine warning

Clarke: Heb 11:7

Moved with fear - Ευλαβηθεις· Influenced by religious fear or reverence towards God. This is mentioned to show that he acted not from a fear of losing his life, but from the fear of God; and hence that fear is here properly attributed to faith

Clarke: Heb 11:7

He condemned the world - He credited God, they did not; he walked in the way God had commanded, they did not; he repeatedly admonished them, 1Pe 3:20, they regarded it not; this aggravated their crimes while it exalted his faith and righteousness. "His faith and obedience condemned the world, i.e. the unbelievers, in the same sense in which every good man’ s virtues and exhortations condemn such as will not attend to and imitate them."Dodd

Clarke: Heb 11:7

Became heir of the righteousness - He became entitled to that justification which is by faith; and his temporal deliverance was a pledge of the salvation of his soul.

Clarke: Heb 11:8

Abraham, when he was called - See on Gen 12:1-4 (note)

Clarke: Heb 11:8

Not knowing whither he went - Therefore his obedience was the fullest proof of his faith in God, and his faith was an implicit faith; he obeyed, and went out from his own country, having no prospect of any good or success but what his implicit faith led him to expect from God, as the rewarder of them that diligently seek him. In all the preceding cases, and in all that follow, the apostle keeps this maxim fully in view.

Clarke: Heb 11:9

By faith he sojourned in the land of promise - It is remarkable that Abraham did not acquire any right in Canaan, except that of a burying place; nor did he build any house in it; his faith showed him that it was only a type and pledge of a better country, and he kept that better country continually in view: he, with Isaac and Jacob, who were heirs of the same promise, were contented to dwell in tents, without any fixed habitation.

Clarke: Heb 11:10

For he looked for a city which hath foundations - He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing

Clarke: Heb 11:10

Whose builder and maker is God - The word τεχνιτης signifies an architect, one who plans, calculates, and constructs a building. The word δημιουργος signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country. See Macknight.

Clarke: Heb 11:11

Through faith also Sara - Her history, as far as the event here is concerned, may be seen Gen 17:19, and Gen 21:2. Sarah at first treated the Divine message with ridicule, judging it to be absolutely impossible, not knowing then that it was from God; and this her age and circumstances justified, for, humanly speaking, such an event was impossible: but, when she knew that it was God who said this, it does not appear that she doubted any more, but implicitly believed that what God had promised he was able to perform.

Clarke: Heb 11:12

Him as good as dead - According to nature, long past the time of the procreation of children. The birth of Isaac, the circumstances of the father and mother considered, was entirely supernatural; and the people who proceeded from this birth were a supernatural people; and were and are most strikingly singular through every period of their history to the present day.

Clarke: Heb 11:13

These all died in faith - That is, Abraham, Sarah, Isaac, and Jacob, continued to believe, to the end of their lives, that God would fulfill this promise; but they neither saw the numerous seed, nor did they get the promised rest in Canaan

Clarke: Heb 11:13

Strangers and pilgrims - Strangers, ξενοι, persons who are out of their own country, who are in a foreign land: pilgrims, παρεπιδημοι, sojourners only for a time; not intending to take up their abode in that place, nor to get naturalized in that country

How many use these expressions, professing to be strangers and pilgrims here below, and yet the whole of their conduct, spirit, and attachments, show that they are perfectly at home! How little consideration and weight are in many of our professions, whether they relate to earth or heaven!

Clarke: Heb 11:14

Declare plainly that they seek a country - A man’ s country is that in which he has constitutional rights and privileges; no stranger or sojourner has any such rights in the country where he sojourns. These, by declaring that they felt themselves strangers and sojourners, professed their faith in a heavenly country and state, and looked beyond the grave for a place of happiness. No intelligent Jew could suppose that Canaan was all the rest which God had promised to his people.

Clarke: Heb 11:15

If they had been mindful of that country - They considered their right to the promises of God as dependent on their utter renunciation of Chaldea; and it was this that induced Abraham to cause his steward Eliezer to swear that he would not carry his son Isaac to Chaldea; see Gen 24:5-8. There idolatry reigned; and God had called them to be the patriarchs and progenitors of a people among whom the knowledge of the true God, and the worship required by him, should be established and preserved.

Clarke: Heb 11:16

But now they desire a better - They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; Act 7:5. Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith.

Clarke: Heb 11:17

Abraham, when he was tried - See the history of this whole transaction explained at large in the notes on Gen 22:1-9

Clarke: Heb 11:17

Offered up his only-begotten - Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.

Clarke: Heb 11:19

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

Clarke: Heb 11:19

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.

Clarke: Heb 11:20

By faith Isaac blessed Jacob and Esau - He believed that God would fulfill his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Genesis 27 (note).

Clarke: Heb 11:21

Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. Gen 48:5, etc

Clarke: Heb 11:21

Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See Gen 47:31 (note)

It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff; either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or scepter continually at hand. See Homer throughout. It is said, Gen 48:2, that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or scepter at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed’ s head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed’ s head. But as שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah , a bed, by the change of the vowel points becomes matteh , a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim

Wretched must that cause be which is obliged to have recourse to what, at best, is an equivocal expression, to prove and support a favourite opinion. The Romanists allege this in favor of image worship. This is too contemptible to require confutation. To make it speak this language the Rheims version renders the verse thus: By faith Jacob dying, blessed every one of the sons of Joseph, and adored the top of his rod. A pretty object of adoration, indeed, for a dying patriarch! Here the preposition επι upon, answering to the Hebrew על al , is wholly suppressed, to make it favor the corrupt reading of the Vulgate. This preposition is found in the Hebrew text, in the Greek version of the Seventy, the printed Greek text of the New Testament, and in every MS. yet discovered of this epistle. It is also found in the Syriac, Ethiopic, Arabic, and Coptic: in which languages the connection necessarily shows that it is not an idle particle: and by no mode of construction can the text be brought to support image worship, any more than it can to support transubstantiation.

Clarke: Heb 11:22

Joseph, when he died - Τελευτων, When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on Gen 50:25 (note). And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander’ s coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth.

Clarke: Heb 11:23

By faith Moses, etc. - See the notes on Exo 2:2, and Act 7:20 (note). We know that Moses was bred up at the Egyptian court, and there was considered to be the son of Pharaoh’ s daughter; and probably might have succeeded to the throne of Egypt: but, finding that God had visited his people, and given them a promise of spiritual and eternal blessings, he chose rather to take the lot of this people, i.e. God as his portion for ever, than to enjoy the pleasures of sin, which, however gratifying to the animal senses, could only be προσκαιρον, temporary

After the 23d verse, there is a whole clause added by DE, two copies of the Itala, and some copies of the Vulgate. The clause is the following: Πιστει μεγας γενομενος Μωΰσης ανειλεν τον Αιγυπτιον, κατανοων την ταπεινωσιν των αδελφων αὑτου . By faith Moses, when he was grown up, slew the Egyptian, considering the oppression of his own brethren. This is a remarkable addition, and one of the largest in the whole New Testament. It seems to have been collected from the history of Moses as given in Exodus, and to have been put originally into the margin of some MS., from which it afterwards crept into the text.

Clarke: Heb 11:26

The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, Deu 18:15; and the reproach which God’ s people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest Christ and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type), that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ὁ Χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by του Χριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that Χριστος is used in this very sense by the Septuagint, 1Sa 2:35; Psa 105:15; and Hab 3:13; where the word is necessarily restrained to this meaning

Clarke: Heb 11:26

He had respect unto the recompense - Απεβλεπε· He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.

Clarke: Heb 11:27

He forsook Egypt - He believed that God would fulfill the promise he had made; and he cheerfully changed an earthly for a heavenly portion

Clarke: Heb 11:27

Not fearing the wrath of the king - The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, Exo 2:14, Exo 2:15; for he was then in great fear: but when he went to Pharaoh with God’ s authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God

Clarke: Heb 11:27

As seeing him who is invisible - He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god’ s of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions.

Clarke: Heb 11:28

He kept the passover - God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12 (note). One of the Itala adds here, Fide praedaverunt Aegyptios exeuntes . "By faith, when they went out, they spoiled the Egyptians."This is any thing but genuine.

Clarke: Heb 11:29

By faith they passed through the Red Sea - See the notes on Exo 14:22. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.

Clarke: Heb 11:30

The walls of Jericho fell down - This is particularly explained Jos 6:1, etc. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.

Clarke: Heb 11:31

The harlot Rahab perished not - See this account Jos 2:1, Jos 2:9, Jos 2:11, and Jos 6:23, where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Mat 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance

Clarke: Heb 11:31

Received the spies with peace - Μετ ’ ειρηνης· The same as בשלום beshalom , giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.

Clarke: Heb 11:32

Time would fail me - Με διηγουμενον ὁ χρονος . A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled

Clarke: Heb 11:32

Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8

Clarke: Heb 11:32

Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4

Clarke: Heb 11:32

Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16

Clarke: Heb 11:32

Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Jdg 12:1-15

Clarke: Heb 11:32

David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17

Clarke: Heb 11:32

Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel

All these are said to have performed their various exploits through faith

1.    The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God

2.    The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin’ s numerous army

3.    Samson’ s faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind

4.    Jephthae’ s faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok

It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.

Clarke: Heb 11:33

Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc

Clarke: Heb 11:33

Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good

Clarke: Heb 11:33

Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring

Clarke: Heb 11:33

Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor.

Clarke: Heb 11:34

Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God’ s worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3

Clarke: Heb 11:34

Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, Exo 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others

Clarke: Heb 11:34

Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21

Clarke: Heb 11:34

Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.

Clarke: Heb 11:35

Women received their dead - As did the widow of Zarephath, 1Ki 17:21, and the Shunammite, 2Ki 4:34. What other cases under all the above heads the apostle might have in view, we know not

Clarke: Heb 11:35

Others were tortured - Ετυμπανισθησαν . This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note)

Clarke: Heb 11:35

Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc.

Calvin: Heb 11:1

1.=== Now faith, === etc. Whoever made this the beginning of the eleventh chapter, has unwisely disjointed the context; for the object of the Apostle was to prove what he had already said ­that there is need of patience. ²⁰⁰ He had quoted the testimony of Habakkuk, who says that the just lives by faith; he now shows what remained to be proved — that faith can be no more separated from patience than from itself. The order then of what he says is this, — “We shall not reach the goal of salvation except we have patience, for the Prophet declares that the just lives by faith; but faith directs us to things afar off which we do not as yet enjoy; it then necessarily includes patience.” Therefore the minor proposition in the argument is this, Faith is the substance of things hoped for, etc. It is hence also evident, that greatly mistaken are they who think that an exact definition of faith is given here; for the Apostle does not speak here of the whole of what faith is, but selects that part of it which was suitable to his purpose, even that it has patience ever connected with it. ²⁰¹ Let us now consider the words.

He calls faith the hypostasis, the substance of things hoped for. We indeed know that what we hope for is not what we have as it were in hand, but what is as yet hid from us, or at least the enjoyment of which is delayed to another time. The Apostle now teaches us the same thing with what we find in Rom 8:24; where it is said that what is hoped for is not seen, and hence the inference is drawn, that it is to be waited for in patience. So the Apostle here reminds us, that faith regards not present things, but such as are waited for. Nor is this kind of contradiction without its force and beauty: Faith, he says, is the hypostasis, the prop, or the foundation on which we plant our foot, — the prop of what? Of things absent, which are so far from being really possessed by us, that they are far beyond the reach of our understanding.

The same view is to be taken of the second clause, when he calls faith the evidence or demonstration of things not seen; for demonstration makes things to appear or to be seen; and it is commonly applied to what is subject to our senses. ²⁰²

Then these two things, though apparently inconsistent, do yet perfectly harmonize when we speak of faith; for the Spirit of God shows to us hidden things, the knowledge of which cannot reach our senses: Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God’s word and of his Spirit? Faith, then, is rightly said to be the subsistence or substance of things which are as yet the objects of hope and the evidence of things not seen. Augustine sometimes renders evidence “conviction,” which I do not disapprove, for it faithfully expresses the Apostle’s meaning: but I prefer “demonstration,” as it is more literal.

Calvin: Heb 11:2

2.For by it the elders, ²⁰³ etc. He handles this subject to the end of the chapter — that the fathers obtained salvation and were accepted by God in no other way than by faith.

The Jews indeed had some reasons for paying great deference to the fathers; but a foolish admiration of the fathers had so prevailed among them, that it proved a great hindrance to a thorough surrender of themselves to Christ and to his government. It was occasioned either by ambition or superstition, or by both. For when they heard that they were the blessed and holy seed of Abraham, inflated with this distinction they fixed their eyes on men rather than on God. Then added to this was a false emulation; for they did not consider what was mainly worthy of imitation in their fathers. It thus happened that they became attached to the old ceremonies, as though the whole of religion and perfect holiness consisted in them. This error the Apostle exposes and condemns; and be shows what was the chief excellency of the fathers, in order that their posterity might understand how they might become really like them.

Let us then bear in mind that the main point and the very hinge on which the Apostle’s argument turns is this, — That all the fathers from the beginning of the world, were approved by God in no other way than by being united to him by faith: and this he shows, that the Jews might know that by faith alone they could be bound together in holy unity with the fathers, and that as soon as they renounced faith, they became banished from the Church, and that they were then no longer the legitimate children of Abraham, but a degenerate race and bastards. ²⁰⁴

Calvin: Heb 11:3

3.Through, or by, faith we understand, ²⁰⁵ etc. This is a most striking proof of the last verse; for we differ nothing from the brute creation, if we understand not that the world has been created by God. To what end have men been endued with understanding and reason, except that they might acknowledge their Creator? But it is by faith alone we know that it was God who created the world. No wonder then that faith shone forth in the fathers above all other virtues.

But it may be here asked, Why does the Apostle assert that what even infidels acknowledge is only understood by faith? For the very appearance of heaven and earth constrains even the ungodly to acknowledge some Maker; and hence Paul condemns all for ingratitude, because they did not, after having known God, give him the honor due to him. (Rom 1:25.) And no doubt religion would not have so prevailed among all nations, had not men’s minds been impressed with the convictions that God is the Creator of the world. It thus then appears that this knowledge which the Apostle ascribes to faith, exists without faith.

To this I reply, — that though there has been an opinion of this kind among heathens, that the world was made by God, it was yet very evanescent, for as soon as they formed a notion of some God, they became instantly vain in their imaginations, so that they groped in the dark, having in their thoughts a mere shadow of some uncertain deity, and not the knowledge of the true God. Besides, as it was only a transient opinion that flit in their minds, it was far from being anything like knowledge. We may further add, that they assigned to fortune or chance the supremacy in the government of the world, and they made no mention of God’s providence which alone rules everything. Men’s minds therefore are wholly blind, so that they see not the light of nature which shines forth in created things, until being irradiated by God’s Spirit, they begin to understand by faith what otherwise they cannot comprehend. Hence most correctly does the Apostle ascribe such an understanding to faith; for they who have faith do not entertain a slight opinion as to God being the Creator of the world, but they have a deep conviction fixed in their minds and behold the true God. And further, they understand the power of his word, not only as manifested instantaneously in creating the world, but also as put forth continually in its preservation; nor is it his power only that they understand, but also his goodness, and wisdom, and justice. And hence they are led to worship, love, and honor him.

Not made of things which do appear As to this clause, all interpreters seem to me to have been mistaken; and the mistake has arisen from separating the preposition from the participleφαὶνομένων. They give this rendering, “So that visible things were made from things which do not appear.” But from such words hardly any sense can be elicited, at least a very jejune sense; and further, the text does not admit of such a meaning, for then the words must have been, ἐκ μὴ φαινομένων: but the order adopted by the Apostle is different. If, then, the words were rendered literally, the meaning would be as follows, — “So that they became the visible of things not visible,” or, not apparent. Thus the preposition would be joined to the participle to which it belongs. Besides, the words would then contain a very important truth, — that we have in this visible world, a conspicuous image of God; and thus the same truth is taught here, as in Rom 1:20, where it is said, that the invisible things of God are made known to us by the creation of the world, they being seen in his works. God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works. ²⁰⁶

Correctly then is this world called the mirror of divinity; not that there is sufficient clearness for man to gain a full knowledge of God, by looking at the world, but that he has thus so far revealed himself, that the ignorance of the ungodly is without excuse. Now the faithful, to whom he has given eyes, see sparks of his glory, as it were, glittering in every created thing. The world was no doubt made, that it might be the theater of the divine glory.

Calvin: Heb 11:4

4.By faith Abel offered, === etc. The Apostle’s object in this chapter is to show, that however excellent were the works of the saints, it was from faith they derived their value, their worthiness, and all their excellences; and hence follows what he has already intimated, that the fathers pleased God by faith alone.

Now he commends faith here on two accounts, — it renders obedience to God, for it attempts and undertakes nothing, but what is according to the rule of God’s word, — and it relies on God’s promises, and thus it gains the value and worth which belongs to works from his grace alone. Hence, wherever the word faith is found in this chapter, we must bear in mind, that the Apostle speaks of it, in order that the Jews might regard no other rule than God’s word, and might also depend alone on his promises.

He says, first, that Abel’s sacrifice was for no other reason preferable to that of his brother, except that it was sanctified by faith: ²⁰⁷ for surely the fat of brute animals did not smell so sweetly, that it could, by its odor, pacify God. The Scripture indeed shows plainly, why God accepted his sacrifice, for Moses’s words are these, “God had respect to Abel, and to his gifts.” It is hence obvious to conclude, that his sacrifice was accepted, because he himself was graciously accepted. But how did he obtain this favor, except that his heart was purified by faith.

===God testifying, etc. He confirms what I have already stated, that no works, coming from us can please God, until we ourselves are received into favor, or to speak more briefly, that no works are deemed just before God, but those of a just man: for he reasons thus, — God bore a testimony to Abel’s gifts; then he had obtained the praise of being just before God. ²⁰⁸

This doctrine is useful, and ought especially to be noticed, as we are not easily convinced of its truth; for when in any work, anything splendid appears, we are immediately rapt in admiration, and we think that it cannot possibly be disapproved of by God: but God, who regards only the inward purity of the heart, heeds not the outward masks of works. Let us then learn, that no right or good work can proceed from us, until we are justified before God.

===By it he being dead, === etc. To faith he also ascribes this, — that God testified that Abel was no less the object of his care after his death, than during his life: for when he says, that though dead, he still speaketh, he means, as Moses tells us, that God was moved by his violent death to take vengeance. When, therefore, Abel or his blood is said to speak, the words are to be understood figuratively. It was yet a singular evidence of God’s love towards him, that he had a care for him when he was dead; and it hence appears, that he was one of God’s saints, whose death is precious to him. ²⁰⁹

Calvin: Heb 11:5

5.=== By faith Enoch, === etc. He chose a few of the most ancient, that he might make a transition to Abraham and his posterity. He teaches us that through faith, it was that Enoch was translated.

But we ought especially to consider the reason why God in so unusual a manner removed him from the earth. The event was remarkable, and hence all may know how dear he was to God. Impiety and all kinds of corruptions then prevailed everywhere. Had he died as other men, it would have not occurred to any, that he was thus preserved from the prevailing contagion by God’s providence; but, as he was taken away without dying, the hand of God from heaven, removing him as it were from the fire, was openly manifested. It was not to then an ordinary honor with which God had favored him. Moses indeed tells us, that he was a righteous man, and that he walked with God; but as righteousness begins with faith, it is justly ascribed to his faith, that he pleased God. ²¹⁰

As to the subtle questions which the curious usually moot, it is better to pass them over, without taking much notice of them. They ask, what became of these two men, Enoch and Elijah? And then, that they may not appear merely to ask questions, they imagine that they are reserved for the last days of the Church, that they may then come forth into the world; and for this purpose the Revelation of John is referred to. Let us leave this airy philosophy to those light and vain minds, which cannot be satisfied with what is solid. Let it suffice us to know, that their translation was a sort of extraordinary death; nor let us doubt but that they were divested of their mortal and corruptible flesh, in order that they might, with the other members of Christ, be renewed into a blessed immortality. ²¹¹

Calvin: Heb 11:6

6.=== But without faith, === etc. What is said here belongs to all the examples which the Apostle records in this chapter; but as there is in the passage some measure of obscurity, it is necessary to examine its meaning more closely.

But there is no better interpreter than the Apostle himself. The proof, then, which he immediately subjoins, may serve as an explanation. The reason he assigns why no one can please God without faith, is this, — because no one will ever come to God, except he believes that God is, and is also convinced that he is a remunerator to all who seek him. If access then to God is not opened, but by faith, it follows, that all who are without it, are the objects of God’s displeasure. Hence the Apostle shows how faith obtains favor for us, even because faith is our teacher as to the true worship of God, and makes us certain as to his goodwill, so that we may not think that we seek him in vain. These two clauses ought not to be slightly passed over, — that we must believe that God is, and that we ought to feel assured that he is not sought in vain. ²¹²

It does not indeed seem a great matter, when the Apostle requires us to believe that God is; but when you more closely consider it, you will find that there is here a rich, profound, and sublime truth; for though almost all admit without disputing that God is, yet it is evident, that except the Lord retains us in the true and certain knowledge of himself, various doubts will ever creep in, and obliterate every thought of a Divine Being. To this vanity the disposition of man is no doubt prone, so that to forget God becomes an easy thing. At the same time the Apostle does not mean, that men ought to feel assured that there is some God, for he speaks only of the true God; nay, it will not be sufficient for you to form a notion of any God you please; but you must understand what sort of Being the true God is; for what will it profit us to devise and form an idol, and to ascribe to it the glory due to God?

We now then perceive what the Apostle means in the first clause; he denies that we can have an access to God, except we have the truth, that God is deeply fixed in our hearts, so as not to be led here and there by various opinions.

It is hence evident, that men in vain weary themselves in serving God, except they observe the right way, and that all religions are not only vain, but also pernicious, with which the true and certain knowledge of God is not connected; for all are prohibited from having any access to God, who do not distinguish and separate him from all idols; in short, there is no religion except where this truth reigns dominant. But if the true knowledge of God has its seat in our hearts it will not fail to lead us to honor and fear him; for God, without his majesty is not really known. Hence arises the desire to serve him, hence it comes that the whole life is so formed, that he is regarded as the end in all things

The second clause is that we ought to be fully persuaded that God is not sought in vain; and this persuasion includes the hope of salvation and eternal life, for no one will be in a suitable state of heart to seek God except a sense of the divine goodness be deeply felt, so as to look for salvation from him. We indeed flee from God, or wholly disregard him, when there is no hope of salvation. But let us bear in mind, that this is what must be really believed, and not held merely as a matter of opinions; for even the ungodly may sometimes entertain such a notion, and yet they do not come to God; and for this reason, because they have not a firm and fixed faith. ²¹³ This then is the other part of faith by which we obtain favor with God, even when we feel assured that salvation is laid up for us in him.

But many shamefully pervert this clause; for they hence elicit the merits of works, and the conceit about deserving. And they reason thus: “We please God by faith, because we believe him to be a rewarder; then faith has respect to the merits of works.” This error cannot be better exposed, than by considering how God is to be sought; while any one is wandering from the right way of seeking him, ²¹⁴ he cannot be said to be engaged in the work. Now Scripture assigns this as the right way, — that a man, prostrate in himself, and smitten with the conviction that he deserves eternal death, and in self­despair, is to flee to Christ as the only asylum for salvation. Nowhere certainly can we find that we are to bring to God any merits of works to put us in a state of favor with him. Then he who understands that this is the only right way of seeking God, will be freed from every difficulty on the subject; for reward refers not to the worthiness or value of works but to faith.

Thus, these frigid glosses of the Sophists, such as, “by faith we please God, for we deserve when we intend to please,” fall wholly to the ground. The Apostle’s object was to carry us much higher, even that conscience might feel assured that it is not a vain thing to seek God; and this certainty or assurance far exceeds what we can of ourselves attain, especially when any one considers his own self. For it is not to be laid down as an abstract principle, that God is a rewarder to those who seek him; but every one of us ought individually to apply this doctrine to himself, so that we may know that we are regarded by God, that he has such a care for our salvation as never to be wanting to us, that our prayers are heard by him, that he will be to us a perpetual deliverer. But as none of these things come to us except through Christ, our faith must ever regard him and cleave to him alone.

From these two clauses, we may learn how, and why it is impossible for man to please God without faith; God justly regards us all as objects of his displeasure, as we are all by nature under his curse; and we have no remedy in our own power. It is hence necessary that God should anticipate us by his grace; and hence it comes, that we are brought to know that God is, and in such a way that no corrupt superstition can seduce us, and also that we become assured of a certain salvation from him.

Were any one to desire a fuller view of this subject, he should make his commencement here, — that we in vain attempt to try anything, except we look to God; for the only true end of life is to promote his glory; but this can never be done, unless there be first the true knowledge of him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him. But no one, except he be blinded by presumption, and fascinated by self­love, can feel assured that God will be a rewarder of his merits. Hence this confidence of which we speak recumbs not on works, nor on man’s own worthiness, but on the grace of God alone; and as grace is nowhere found but in Christ, it is on him alone that faith ought to be fixed.

Calvin: Heb 11:7

7.By faith Noah, === etc. It was a wonderful example of magnanimity, that when the whole world were promising themselves impunity, and securely and unrestrainedly indulging themselves in sinful pleasures, Noah alone paid regard to Gods vengeance though deferred for a considerable time, — that he greatly wearied himself for a hundred and twenty years in building the ark, — that he stood unshaken amidst the scoffs of so many ungodly men, — that he entertained no doubt but that he would be safe in the midst of the ruin of the whole world, — yea, that he felt sure of life as it were in the grave, even in the ark. It is briefly that I shall touch on the subject; each one can better for himself weigh all the circumstances.

The Apostle ascribes to faith the praise of so remarkable a fortitude. He has been hitherto speaking of the fathers who lived in the first age of the world; but it was a kind of regeneration when Noah and his family emerged from the deluge. It is hence evident that in all ages men have neither been approved by God, nor performed anything worthy of praise otherwise than by faith.

Let us now then see what are the things he presents to our consideration in the case of Noah. They are the following, — that having been warned of things to come, but not yet made visible, he feared, — that he built an ark, — that he condemned the world by building it, — and that he became the heir of that righteousness which is faith. ²¹⁵

What I have just mentioned is that which especially sets forth the power of faith; for the Apostle ever reminds us of this truth, that faith is the evidence of things not seen; and doubtless it is its peculiar office to behold in God’s word the things which are hid, and far removed from our senses. When it was declared to Noah that there would be a deluge after one hundred and twenty years, first, the length of time might have removed every fear; secondly, the thing in itself seemed incredible; thirdly, he saw the ungodly heedlessly indulging in sinful pleasures; and lastly, the terrible announcement of a deluge might have appeared to him as intended only to terrify men. But Noah attended so much to God’s word, that turning away his eyes from the appearance of things at that time, he feared the destruction which God had threatened, as though it was present. Hence the faith which he had in God’s word prepared him to render obedience to God; and of this he afterwards gave a proof by building the ark.

But here a question is raised. Why does the Apostle make faith the cause of fear, since it has respect to promises of grace rather than to threatening? For Paul for this reason calls the Gospel, in which God’s righteousness is offered to us for salvation, the word of faith. It seems then to have been improperly stated, that Noah was by faith led to fear. To this, I reply, that faith indeed properly springs from promises; it is founded on them, it rests on them. We hence say that Christ is the real object of faith, for through him our heavenly Father is reconciled to us, and by him all the promises of salvation are sealed and confirmed. Yet there is no reason why faith should not look to God and reverently receive whatever he may say; or if you prefer another way of stating the subject, it rightly belongs to faith to hear God whenever he speaks, and unhesitatingly to embrace whatsoever may proceed from his sacred mouth. Thus far it has regard to commands and threatening, as well as to gratuitous promises. But as no man is moved as he ought and as much as is needful, to obey God’s commands, nor is sufficiently stirred up to deprecate his wrath, unless he has already laid hold on the promises of grace, so as to acknowledge him as a kind Father, and the author of salvation, — hence the Gospel is called the word of faith, the principal part being stated for the whole; and thus is set forth the mutual relation that there is between them both. Faith, then, though its most direct regard is to God’s promises, yet looks on his threatening so far as it is necessary for it to be taught to fear and obey God.

===Prepared an ark, === etc. Here is pointed out that obedience which flows from faith as water from a fountain. The work of building the ark was long and laborious. It might have been haltered by the scoffs of the ungodly, and thus suspended a thousand times; nor is there a doubt but they mocked and derided the holy man on every side. That he then bore their wanton insults with an unshaken spirit, is a proof that his resolution to obey was not of an ordinary kind. But how was it that he so perseveringly obeyed God except that he had previously rested on the promise which gave him the hope of deliverance; and in this confidence he persevered even to the last; for he could not have had the courage willingly to undergo so many toils, nor could he have been able to overcome so many obstacles, nor could he have stood so firm in his purpose for so long a time, had he not beforehand possessed this confidence.

It hence appears that faith alone is the teacher of obedience; and we may on the contrary draw this conclusion, that it is unbelief that prevents us to obey God. And at this day the unbelief of the world exhibits itself dreadfully in this way, for there are a very few who obey God.

===By the which he condemned the world, === etc. It were strange to say that Noah’s deliverance condemned the world, and the context will hardly allow faith to be meant; we must then understand this of the ark. And he is said on two accounts to have by the ark condemned the world; for by being so long occupied in building it, he took away every excuse from the wicked; — and the event which followed proved how just was the destruction of the world; for why was the ark made the means of deliverance to one family, except that the Lord thus spared a righteous man that he should not perish with the ungodly. Had he then not been preserved, the condemnation of the world would not have been so apparent. Noah then by obeying God’s command condemned by his example the obstinate disobedience of the world: his wonderful deliverance from the midst of death, was an evidence that the world justly perished; for God would have doubtless saved it, had it not been unworthy of salvation

===Of the righteousness which is by faith This is the last thing in the character of Noah, which the Apostle reminds us to observe. Moses records that he was a righteous man: history does not expressly say that the cause and root of his righteousness was faith, but the Apostle declares that as arising from the facts of the case. And this is not only true, because no one ever devotes himself really and sincerely to God’s service, but he who relies on the promises of his paternal kindness, and feels assured that his life is approved by him; but also on this account, because the life of no one, however holy it may be, when tried by the rule of God’s law, can please him without pardon being granted. Then righteousness must necessarily recumb on faith.

Calvin: Heb 11:8

8.By faith Abraham, === etc. He comes now to Abraham, who is the chief father of God’s church on earth, and in whose name the Jews gloried, as though by the distinction of being the holy race of Abraham alone, they were removed from the common order of men. But he now reminds them of what they ought to possess as the main thing, that they might be counted among his children. He therefore calls their attention to faith, for Abraham himself had no excellency which did not proceed from faith.

He first teaches us that faith was the cause why he immediately obeyed God when he was commanded to remove from his own country; and then that through the same faith it was that he went on without wavering, according to what he was called to do even to the end. By these two things, — his promptness in obeying, and his perseverance, was Abraham’s faith most clearly proved.

===When he was called, === etc. The old Latin translator and Erasmus apply this to his name, which is extremely tame and frigid. On the contrary, I refer it to the oracle by which he was called from his own country. He indeed did in this way undergo a voluntary exile, while yet he did nothing but by God’s command; and no doubt it is one of the chief things which belong to faith, not to move a step except God’s word shows us the way, and as a lantern gives us light, according to what David says. (Psa 119:105.) Let us then learn that it is a thing to be observed through life, that we are to undertake nothing to which God does not call us.

===To go out into a place, ²¹⁶ etc. To the command was added a promise, that God would give him a land for an inheritance. This promise he immediately embraced, and hastened as though he was sent to take possession of this land. It is a no ordinary trial of faith to give up what we have in hand, in order to seek what is afar off, and unknown to us. For when God commanded him to leave his own country, he did not point out the place where he intended him to live, but left him in suspense and perplexity of mind: “go”, he said, “into the place that I will show thee.” (Gen 12:1.) Why did he defer to point out the place, except that his faith might be more and more exercised? Besides, the love of his native land might not only have retarded the alacrity of Abraham, but also held him so bound to it, so as not to quit his home. His faith then was not of an ordinary kind, which thus broke through all hindrances and carried him where the Lord called him to go.

Calvin: Heb 11:9

9.=== By faith he sojourned, === etc. The second particular is, that having entered into the land, he was hardly received as a stranger and a sojourner. Where was the inheritance which he had expected? It might have indeed occurred instantly to his mind, that he had been deceived by God. Still greater was the disappointment, which the Apostle does not mention, when shortly after a famine drove him from the country, when he was compelled to flee to the land of Gerar; but the Apostle considered it enough to say, as a commendation to his faith, that he became a sojourner in the land of promise; for to be a sojourner seemed contrary to what had been promised. That Abraham then courageously sustained this trial was an instance of great fortitude; but it proceeded from faith alone.

===With Isaac and Jacob, === etc. He does not mean that they dwelt in the same tent, or lived at the same time; but he makes Abraham’s son and grandson his companions, because they sojourned alike in the inheritance promised to them, and yet failed not in their faith, however long it was that God delayed the time; for the longer the delay the greater was the trial; but by setting up the shield of faith they repelled all the assaults of doubt and unbelief. ²¹⁷

Calvin: Heb 11:10

10.=== For he looked for, === etc. He gives a reason why he ascribes their patience to faith, even because they looked forward to heaven. This was indeed to see things invisible. It was no doubt a great thing to cherish in their hearts the assurance given them by God respecting the possession of the land until it was after some ages realized; yet as they did not confine their thoughts, no, not to that land, but penetrated even into heaven, it was still a clearer evidence of their faith.

He calls heaven a city that has foundations, because of its perpetuity; for in the world there is nothing but what is transitory and fading. It may indeed appear strange that he makes God the Maker of heavens as though he did not also create the earth; to this I answer, that as in earthly buildings, the hands of men make use of materials, the workmanship of God is not unfitly set in opposition to them. Now, whatever is formed by men is like its authors in instability; so also is the perpetuity of the heavenly life, it corresponds with the nature of God its founder. ²¹⁸ Moreover, the Apostle teaches us that all weariness is relieved by expectation, so that we ought never to be weary in following God.

Calvin: Heb 11:11

11.=== Through faith also, Sarah herself, === etc. That women may know that this truth belongs to them as well as to men, he adduces the example of Sarah; which he mentions in preference to that of others, because she was the mother of all the faithful.

But it may seem strange that her faith is commended, who was openly charged with unbelief; for she laughed at the word of the angel as though it were a fable; and it was not the laugh of wonder and admiration, for otherwise she would not have been so severely reproved by the angel. It must indeed be confessed, that her faith was blended with unbelief; ²¹⁹ but as she cast aside her unbelief when reproved, her faith is acknowledged by God and commended. What then she rejected at first as being incredible, she afterwards as soon as she heard that it came from God, obediently received.

And hence we deduce a useful doctrine, — that when our faith in some things wavers or halts, it ceases not to be approved of God, provided we indulge not the spirit of unbelief. The meaning then is, that the miracle which God performed when Isaac was born, was the fruit of the faith of Abraham, and of his wife, by which they laid hold on the power of God.

===Because she judged him faithful, === etc. These reasons, by which the power and character of faith are set forth, ought to be carefully noticed. Were any one only to hear that Sarah brought forth a child through faith, all that is meant would not be conveyed to him, but the explanation which the Apostle adds removes every obscurity; for he declares that Sarah’s faith was this, — that she counted God to be true to his word, that is, to what he had promised.

There are two clauses to this declaration; for we hence learn first, that there is no faith without God’s word, for of his faithfulness we cannot be convinced, until he has spoken. And this of itself is abundantly sufficient to confute the fiction of the sophists respecting implicit faith; for we must ever hold that there is a mutual relation between God’s word and our faith. But as faith is founded chiefly, according to what has been already said, on the benevolence or kindness of God, it is not every word, though coming from his mouth, that is sufficient; but a promise is necessary as an evidence of his favor. Hence Sarah is said to have counted God faithful who had promised. True faith then is that which hears God speaking and rests on his promise.

Calvin: Heb 11:12

12.=== Therefore sprang there even of one, === etc. He now also reminds the Jews, that it was by faith that they were the descendants of Abraham; for he was as it were half dead, ²²⁰ and Sarah his wife, who had been barren in the flower of her age, was now sterile, being far advanced in years. Sooner then might oil be expected to flow from a stone, than a nation to proceed from them: and yet there sprang from them an innumerable multitude. If now the Jews are proud of their origin, let them consider what it was. Whatever they are, everything is doubtless to be ascribed to the faith of Abraham and Sarah. It hence follows, that they cannot retain and defend the position they have acquired in any other way than by faith.

Calvin: Heb 11:13

13.=== These all died in faith, === etc. He enhances by a comparison the faith of the patriarchs: for when they had only tasted of the promises, as though fully satisfied with their sweetness, they despised all that was in the world; and they never forgot the taste of them, however small it was either in life or in death. ²²²

At the same time the expression in faith, is differently explained. Some understand simply this that they died in faith, because in this life they never enjoyed the promised blessings, as at this day also salvation is hid from us, being hoped for. But I rather assent to those who think that there is expressed here a difference between us and the fathers; and I give this explanation, — “Though God gave to the fathers only a taste of that grace which is largely poured on us, though he showed to them at a distance only an obscure representation of Christ, who is now set forth to us clearly before our eyes, yet they were satisfied and never fell away from their faith: how much greater reason then have we at this day to persevere? If we grow faint, we are doubly inexcusable”. It is then an enhancing circumstance, that the fathers had a distant view of the spiritual kingdom of Christ, while we at this day have so near a view of it, and that they hailed the promises afar off, while we have them as it were quite near us; for if they nevertheless persevered even unto death, what sloth will it be to become wearied in faith, when the Lord sustains us by so many helps. Were any one to object and say, that they could not have believed without receiving the promises on which faith is necessarily founded: to this the answer is, that the expression is to be understood comparatively; for they were far from that high position to which God has raised us. Hence it is that though they had the same salvation promised them, yet they had not the promises so clearly revealed to them as they are to us under the kingdom of Christ; but they were content to behold them afar off. ²²³

===And confessed that they were strangers, === etc. This confession was made by Jacob, when he answered Pharaoh, that the time of his pilgrimage was short compared with that of his fathers, and full of many sorrows. (Gen 47:9.) Since Jacob confessed himself a pilgrim in the land, which had been promised to him as a perpetual inheritance, it is quite evident that his mind was by no means fixed on this world, but that he raised it up above the heavens. Hence the Apostle concludes, that the fathers, by speaking thus, openly showed that they had a better country in heaven; for as they were pilgrims here, they had a country and an abiding habitation elsewhere.

But if they in spirit amid dark clouds, took a flight into the celestial country, what ought we to do at this day? For Christ stretches forth his hand to us, as it were openly, from heaven, to raise us up to himself. If the land of Canaan did not engross their attention, how much more weaned from things below ought we to be, who have no promised habitation in this world?

Calvin: Heb 11:15

15.=== And truly if they had been mindful, === etc. He anticipates an objection that might have been made, — that they were strangers because they had left their own country. The apostle meets this objection, and says, that though they called themselves strangers, they yet did not think of Mesopotamia; for if they had a desire to return, they might have done so: but they had willingly banished themselves from it, nay, they had disowned it, as though it did not belong to them. By another country, then, they meant, that which is beyond this world. ²²⁴

Calvin: Heb 11:16

16.=== Wherefore God is not ashamed, === etc. He refers to that passage, “I am the God of Abraham, the God of Isaac, and the God of Jacob.” (Exo 3:6.) It is a singular honor when God makes men illustrious, by attaching his name to them; and designs thus to have himself distinguished from idols. This privilege, as the Apostle teaches us, depends also on faith; for when the holy fathers aspired to a celestial country, God on the other hand counted them as citizens. We are hence to conclude, that there is no place for us among God’s children, except we renounce the world, and that there will be for us no inheritance in heaven, except we become pilgrims on earth; Moreover, the Apostle justly concludes from these words, — “I am the God of Abraham, of Isaac, and of Jacob,” that they were heirs of heaven, since he who thus speaks is not the God of the dead, but of the living.

Calvin: Heb 11:17

17.=== By faith Abraham, === etc. He proceeds with the history of Abraham, and relates the offering up of his son; and it was a singular instance of firmness, so that there is hardly another like it to be found. Hence for the sake of enhancing it, he adds, when he was tempted, or tried. Abraham had indeed already proved what he was, by many trials; yet as this trial surpassed every other, so the Apostle would have it to be regarded above all his trials. It is then as though he had said, “The highest excellency of Abraham was the sacrificing of his son:” for God is said to have then in an especial manner tried him. And yet this act flowed from faith; then Abraham had nothing more excellent than faith, which brought forth such extraordinary fruit.

The word, tempted or tried, means no other thing than proved. What James says, that we are not tempted by God, is to be understood differently, (Jas 1:13;) he means that God does not tempt us to do evil; for he testifies that this is really done by every man’s own lust. At the same time he says not that God does not try our integrity and obedience, though God does not thus search us, as if he knew not otherwise what is hid in our hearts; nay, God wants no probation that he may know us; but when he brings us to the light, that we may by our works show what was before hid, he is said to try or prove us; and then that which is made openly manifest, is said to be made known to God. For it is a very usual and frequent mode of speaking in Scripture, that what is peculiar to men is ascribed to God.

The sacrificing of Isaac is to be estimated according to the purpose of the heart: for it was not owing to Abraham that he did not actually perform what he was commanded to do. His resolution to obey was then the same, as though he had actually sacrificed his son.

===And offered up his only-begotten Son, === etc. By these various circumstances, the Apostle intended to show, how great and how severe the trial of Abraham was; and there are still other things related by Moses, which had the same tendency. Abraham was commanded to take his own son, his only begotten and beloved son Isaac, to lead to the place, which was afterwards to be shown to him, and there to sacrifice him with his own hands. These tender words God seems to have designedly accumulated, that he might pierce the inmost heart of the holy man, as with so many wounds; and then that he might more severely try him, he commanded him to go a three­days’ journey. How sharp, must we think, was his anguish to have continually before his eyes his own son, whom he had already resolved to put to a bloody death! As they were coming to the place, Isaac pierced his breast with yet a new wound, by asking him, “Where is the victim?” The death of a son, under any circumstances, must have been very grievous, a bloody death would have still caused a greater sorrow; but when he was bidden to slay his own, — that indeed must have been too dreadful for a father’s heart to endure; and he must have been a thousand times disabled, had not faith raised up his heart above the world. It is not then without reason, that the apostle records that he was then tried.

It may, however, be asked, why is Isaac called the only begotten, for Ishmael was born before him and was still living. To this the answer is, that by God’s express command he was driven from the family, so that he was accounted as one dead, at least, he held no place among Abraham’s children.

===And he that received the promises, === etc. All the things we have hitherto related, however deeply they must have wounded the heart of Abraham, yet they were but slight wounds compared with this trial, when he was commanded, after having received the promises, to slay his son Isaac; for all the promises were founded on this declaration, “In Isaac shall thy seed be called,” (Gen 21:12;) ²²⁵ for when this foundation was taken away, no hope of blessing or of grace remained. Here nothing earthly was the matter at issue, but the eternal salvation of Abraham, yea, of the whole world. Into what straits must the holy man have been brought when it came to his mind, that the hope of eternal life was to be extinguished in the person of his son? And yet by faith he emerged above all these thoughts, so as to execute what he was commanded. Since it was a marvelous fortitude to struggle through so many and so great obstacles, justly is the highest praise awarded to faith, for it was by faith alone that Abraham continued invincibly.

But here arises no small difficulty, How is it that Abraham’s faith is praised when it departs from the promise? For as obedience proceeds from faith, so faith from the promise; then when Abraham was without the promise, his faith must have necessarily fallen to the ground. But the death of Isaac, as it has been already said, must have been the death as it were of all the promises; for Isaac is not to be considered as a common man, but as one who had Christ included in him. This question, which would have been otherwise difficult to be solved, the Apostle explains by adding immediately, that Abraham ascribed this honor to God, that he was able to raise his son again from the dead. He then did not renounce the promise given to him, but extended its power and its truth beyond the life of his son; for he did not limit God’s power to so narrow bounds as to tie it to Isaac when dead, or to extinguish it. Thus he retained the promise, because he bound not God’s power to Isaac’s life, but felt persuaded that it would be efficacious in his ashes when dead no less than in him while alive and breathing.

Calvin: Heb 11:19

19.=== From whence also, === etc. As though he said, “Nor did hope disappoint Abraham, for it was a sort of resurrection, when his son was so suddenly delivered from the midst of death. The word figure, which is here used, is variously explained. I take it simply as meaning likeness; for though Isaac did not really rise from the dead, yet he seemed to have in a manner risen, when he was suddenly and wonderfully rescued through the unexpected favor of God. ²²⁶ However, I do not dislike what some say, who think that our flesh, which is subject to death, is set forth in the ram which was substituted for Isaac. I also allow that to be true which some have taught, that this sacrifice was a representation of Christ. But I have now to state what the Apostle meant, not what may in truth be said; and the real meaning here, as I think, is, that Abraham did not receive his Son otherwise than if he had been restored from death to new life.

Calvin: Heb 11:20

20.=== By faith Isaac, === etc. It was also the work of faith to bless as to future things; for when the thing itself does not exist and the word only appears, faith must necessarily bear rule. But first we must notice of what avail is the blessing of which he speaks. For to bless often means to pray for a blessing. But the blessing of Isaac was very different; for it was as it were an introduction into the possession of the land, which God had promised to him and his posterity. And yet he had nothing in that land but the right of burial. Then strange seemed these high titles, “Let people serve thee, and tribes bow down to thee,” (Gen 27:29;) for what dominion could he have given who himself was hardly a free man? We hence see that this blessing depended on faith; for Isaac had nothing which he could have bestowed on his children but the word of God.

It may, however, be doubted whether there was any faith in the blessing given to Esau, as he was a reprobate and rejected by God. The answer is easy, for faith mainly shone forth, when he distinguished between the two twins born to him, so that he gave the first place to the younger; for following the oracle of God, he took away from the firstborn the ordinary right of nature. And on this depended the condition of the whole nation, that Jacob was chosen by God, and that this choice was sanctioned by the blessing of the father.

Calvin: Heb 11:21

21.=== By faith Jacob, === etc. It was the Apostle’s object to attribute to faith whatever was worthy of remembrance in the history of the people: as, however, it would have been tedious to recount everything, he selected a few things out of many, such at this. For the tribe of Ephraim was so superior to the rest, that they in a manner did lie down under its shade; for the Scripture often includes the ten tribes under this name. And yet Ephraim was the younger of the two sons of Joseph, and when Jacob blessed him and his brother, they were both young. What did Jacob observe in the younger, to prefer him to the first born? Nay, when he did so, his eyes were dim with age, so that he could not see. Nor did he lay his right hand by chance on the head of Ephraim, but he crossed his hands, so that he moved his right hand to the left side. Besides, he assigned to them two portions, as though he was now the Lord of that land, from which famine had driven him away. There was nothing here agreeable to reason; but faith ruled supreme. If, then, the Jews wish to be anything, they should glory in nothing else, but in faith.

===And worshipped on the top, === etc. This is one of those places from which we may conclude that the points were not formerly used by the Hebrews; for the Greek translators could not have made such a mistake as to put staff here for a bed, if the mode of writing was then the same as now. No doubt Moses spoke of the head of his couch, when he said על ראש המטה but the Greek translators rendered the words, “On the top of his staff” as though the last word was written, mathaeh. The Apostle hesitated not to apply to his purpose what was commonly received: he was indeed writing to the Jews; but they who were dispersed into various countries, had changed their own language for the Greek. And we know that the Apostles were not so scrupulous in this respect, as not to accommodate themselves to the unlearned, who had as yet need of milk; and in this there is no danger, provided readers are ever brought back to the pure and original text of Scripture. But, in reality, the difference is but little; for the main thing was, that Jacob worshipped, which was an evidence of his gratitude. He was therefore led by faith to submit himself to his son. ²²⁷

Calvin: Heb 11:22

22.=== By faith Joseph, === etc. This is the last thing which Moses records respecting the patriarchs, and it deserves to be particularly noticed; for wealth, luxuries, and honors, made not the holy man to forget the promise, nor detained him in Egypt; and this was an evidence of no small faith. For whence had he so much greatness of mind, as to look down on whatever was elevated in the world, and to esteem as nothing whatever was precious in it, except that he had ascended up into heaven. In ordering his bones to be exported, he had no regard to himself, as though his grave in the land of Canaan would be sweeter or better than in Egypt; but his only object was to sharpen the desire of his own nation, that they might more earnestly aspire after redemption; he wished also to strengthen their faith, so that they might confidently hope that they would be at length delivered.

Calvin: Heb 11:23

23.=== By faith Moses, === etc. There have been others, and those heathens, who from no fear of God, but only from a desire of propagating an offspring, preserved their own children at the peril of life; but the Apostle shows that the parents of Moses were inducted to save him for another reason, even for this, — that as God had promised to them, under their oppression, that there would come some time a deliverer, they relied confidently on that promise, and preferred the safety of the infant to their own.

But he seems to say what is contrary to the character of faith, when he says that they were induced to do this by the beauty of the child; for we know that Jesse was reproved, when he brought his sons to Samuel as each excelled in personal appearance; and doubtless God would not have us to regard what is externally attractive. To this I answer, that the parents of Moses were not charmed with beauty, so as to be induced by pity to save him, as the case is commonly with men; but that there was some mark, as it were, of future excellency imprinted on the child, which gave promise of something extraordinary. There is, then, no doubt but that by his very appearance they were inspired with the hope of an approaching deliverance; for they considered that the child was destined for the performance of great things.

Moreover, it ought to have had a great weight with the Jews, to hear that Moses, the minister of their redemption, had been in an extraordinary manner rescued from death by means of faith. We must, however, remark, that the faith here praised was very weak; for after having disregarded the fear of death, they ought to have brought up Moses; instead of doing so, they exposed him. It is hence evident that their faith in a short time not only wavered, but wholly failed; at least they neglected their duty when they cast forth the infant on the bank of the river. But it behaves us to be more encouraged when we hear that their faith, though weak, was yet so approved by God as to secure that life to Moses, on which depended the deliverance of the Church.

Calvin: Heb 11:24

24.=== By faith Moses, when he was come to years, === etc. The example of Moses ought to have been remembered by the Jews, more than that of any other; for through him they were delivered from bondage, and the covenant of God was renewed, with them, and the constitution of the Church established by the publication of the Law. But if faith is to be considered as the main thing in Moses, it would be very strange and unreasonable that he should draw them away to anything else. It hence follows that all they make a poor proficiency in the Law who are not guided by it to faith.

Let us now see what the things are for which he commends the faith of Moses. The first excellency he mentions is, that when grown up, he disregarded the adoption of Pharaoh’s daughter. He refers to his age, for had he done this when a boy, it might have been imputed to his levity, or his ignorance; for as understanding and reason are not strong in children, they heedlessly rush headlong into any course of life; young people also are often carried here and there by unreflecting ardor. That we may then know that nothing was done thoughtlessly, and without a long deliberation, the Apostle says, that he was of mature age, which is also evident from history. ²²⁸

But he is said to have disregarded his adoption; for when he visited his brethren, when he tried to relieve them, when he avenged their wrongs, he fully proved that he preferred to return to his own nation, rather than to remain in the king’s court: it was then the same as a voluntary rejection of it. This the Apostle ascribes to faith; for it would have been much better for him to remain in Egypt, had he not been persuaded of the blessing promised to the race of Abraham; and of this blessing, the only witness was God’s promise; for he could see nothing of the kind with his eyes. It hence appears, that he beheld by faith what was far removed from his sight.

Calvin: Heb 11:26

26.Esteeming the reproach of Christ greater riches, === etc. This clause ought to be carefully noticed; for we here learn that we ought to shun as a deadly poison whatever cannot be enjoyed without offending God; for the pleasures of sin he calls all the allurements of the world which draw us away from God and our calling. But the comforts of our earthly life, which we are allowed by pure conscience, and God’s permission to enjoy, are not included here. Let us then ever remember that we ought to know and understand what God allows us. There are indeed some things in themselves lawful, but the use of which is prohibited to us, owing to circumstances as to time, place, or other things. Hence as to all the blessings connected with the present life, what is ever to be regarded is, that they should be to us helps and aids to follow God and not hindrances. And he calls these pleasures of sin temporary or for a time, because they soon vanish away together with life itself. ²²⁹

In opposition to these he sets the reproach of Christ, which all the godly ought willingly to undergo. For those whom God has chosen, he has also foreordained to be conformed to the image of his own son; not that he exercises them all by the same kind of reproaches or by the same cross, but that they are all to be so minded as not to decline to undertake the cross in common with Christ. Let every one then bear in mind, that as he is called to this fellowship he is to throw off all hindrances. Nor must we omit to say, that he reckons among the reproaches of Christ all the ignominious trials which the faithful have had to endure from the beginning of the world; for as they were the member of the same body, so they had nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. ²³⁰ Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ.

He also explains more fully what he means in this clause by the reproach of Christ, by what he has previously declared when he said, that Moses chose to suffer affliction with the people of God. He could not have otherwise avowed himself as one of God’s people, except he had made himself a companion to his own nation in their miseries. Since, then, this is the end, let us not separate ourselves from the body of the Church: whatever we suffer, let us know that it is consecrated on account of the head. So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church.

===For he had respect unto the recompense of the reward, or for he looked to the remuneration. ²³¹ He proves by the description he gives, that the magnanimity of Moses’ mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.

But if any one hence concludes, that his faith did not recumb on God’s mercy alone, because he had respect to the reward; to this I answer, that the question here is not respecting righteousness or the cause of salvation, but that the Apostle generally includes what belongs to faith. Then faith, as to righteousness before God, does not look on reward, but on the gratuitous goodness of God, not on our works but on Christ alone; but faith, apart from justification, since it extends generally to every word of God, has respect to the reward that is promised; yea, by faith we embrace whatever God promises: but he promises reward to works; then faith lays hold on this. But all this has no place in free justification, for no reward for works can be hoped for, except the imputation of gratuitous justification goes before

Calvin: Heb 11:27

27.By faith he forsook Egypt, === etc. This may be said of his first as well as of his second departure, that is, when he brought out the people with him. He then indeed left Egypt when he fled from the house of Pharaoh. Add to this, that his going out is recorded by the Apostle before he mentions the celebration of the Passover. He seems then to speak of the flight of Moses; nor is what he adds, that he feared not the wrath of the king, any objection to this, though Moses himself relates that he was constrained to do so by fear. For if we look at the beginning of his course he did not fear, that is, when he avowed himself to be the avenger of his people. However, when I consider all the circumstances, I am inclined to regard this as his second departure; for it was then that he bravely disregarded the fierce wrath of the king, being armed with such power by God’s Spirit, that he often of his own accord defied the fury of that wild beast. It was doubtless an instance of the wonderful strength of faith, that he brought out a multitude untrained for war and burdened with many incumbrances, and yet hoped that a way would be opened to him by God’s hand through innumerable difficulties. He saw a most powerful king in a furious rage, and he knew that he would not cease till he had tried his utmost. But as he knew that God had commanded him to depart, he committed the event to him, nor did he doubt but that he would in due time restrain all the assaults of the Egyptians.

===As seeing him who is invisible Nay, but he had seen God in the midst of the burning bush: this then seems to have been said improperly, and not very suitable to the present subject. I indeed allow, that Moses was strengthened in his faith by that vision, before he took in hand the glorious work of delivering the people; but I do not admit that it was such a view of God, as divested him of his bodily senses, and transferred him beyond the trials of this world. God at that time only showed him a certain symbol of his presence; but he was far from seeing God as he is. Now, the Apostle means, that Moses so endured, as though he was taken up to heaven, and had God only before his eyes; and as though he had nothing to do with men, was not exposed to the perils of this world and had no contests with Pharaoh. And yet, it is certain, that he was surrounded with so many difficulties, that he could not but think sometimes that God was far away from him, or at least, that the obstinacy of the king, furnished as it was with so many means of resistance, would at length overcome him.

In short, God appeared to Moses in such a way, as still to leave room for faith; and Moses, when beset by terrors on every side, turned all his thoughts to God. He was indeed assisted to do this, by the vision which we have mentioned; but yet he saw more in God than what that symbol intimated: for he understood his power, and that absorbed all his fears and dangers. Relying on God’s promise, he felt assured that the people, though then oppressed by the tyranny of the Egyptians, were already, as it were, the lords of the promised land. ²³²

We hence learn, that the true character of faith is to set God always before our eyes; secondly, that faith beholds higher and more hidden things in God than what our senses can perceive; and thirdly, that a view of God alone is sufficient to strengthen our weakness, so that we may become firmer than rocks to withstand all the assaults of Satan. It hence follows, that the weaker and the less resolute any one is, the less faith he has.

Calvin: Heb 11:28

28.=== Through faith he kept the Passover, === etc. This ought to have availed much to commend faith to the Jews; for they held this first sacrifice of the Passover in the highest esteem. But, he says, that it was kept by faith, not because the Paschal lamb was a type of Christ, but because its benefit did not appear, when he sprinkled the doorposts with blood: when therefore the effect was yet hid, it was necessarily looked for by faith. Nay, it might have seemed strange, that Moses should set a few drops of blood, as a remedy, in opposition to God’s vengeance; but being satisfied with God’s word alone, that the people would be exempt from the scourge that was coming on the Egyptians, he did not hesitate. Hence the Apostle justly commends his faith in this respect.

They who explain that the Passover was by faith celebrated by Moses, because he had respect to Christ, say indeed what is true; but the Apostle here records simply his faith, because he acquiesced in God’s word alone, when the effect did not appear: therefore out of place here are philosophical refinements. And the reason why he mentions Moses alone, as celebrating the Passover, seems to be this, that God through him instituted the Passover. ²³³

Calvin: Heb 11:29

29.=== By faith they passed, === etc. It is certain, that many in that multitude were unbelieving; but the Lord granted to the faith of a few, that the whole multitude should pass through the Red Sea dry­shod. But in doing the same thing, there was a great difference between the Israelites and the Egyptians; while the former passed through safely, the latter coming after them were drowned. Whence was this difference, but that the Israelites had the word of God, and that the Egyptians were without it. The argument then derives its force from what happened to the contrary; hence, he says, that the Egyptians were drowned. That disastrous event was the punishment of their temerity, as on the other hand, the Israelites were preserved safe, because they relied on God’s word, and refused not to march through the midst of the waters.

Calvin: Heb 11:30

30.=== By faith the walls of Jericho fell, === etc. As he had before taught us, that the yoke of bondage was by faith broken asunder, so now he tells us, that by the same faith the people gained the possession of the promised land. For at their first entrance the city Jericho stood in their way; it being fortified and almost impregnable, it impeded any farther progress, and they had no means to assail it. The Lord commanded all the men­of­war to go round it once every day, and on the seventh day seven times. It appeared to be a work childish and ridiculous; and yet they obeyed the divine command; nor did they do so in vain, for success according to the promise followed. It is evident, that the walls did not fall through the shout of men, or the sound of trumpets; but because the people believed that the Lord would do what he had promised.

We may also apply this event to our benefit and instruction: for it is not otherwise, than by faith, that we can be freed from the tyranny of the Devil, and be brought to liberty; and by the same faith, it is that we can put to flight our enemies, and that all the strongholds of hell can be demolished.

Calvin: Heb 11:31

31.=== By faith the harlot Rahab, === etc. Though at the first view, this example may seem, on account of the meanness of the person, hardly entitled to notice, and even unworthy of being recorded, yet it was not unsuitably, nor without reason, adduced by the Apostle. He has hitherto shown that the Patriarchs, whom the Jews most honored and venerated, did nothing worthy of praise except through faith; and that all the benefits conferred on us by God, even the most remarkable, have been the fruits of the same faith: but he now teaches us, that an alien woman, not only of a humble condition among her own people, but also a harlot, had been adopted into the body of the Church through faith.

It hence follows, that those who are most exalted, are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels.

Moreover, James also bears testimony to the faith of Rahab, (Jas 2:25,) and it may be easily concluded from sacred history, that she was endued with true faith; for she professed her full persuasion of what God had promised to the Israelites; and of those whom fear kept from entering the land, she asked pardon for herself and her friends, as though they were already conquerors; and in all this, she did not consider men, but God himself. The evidence of her faith was, that she received the spies at the peril of her life: then, by means of faith, she escaped safe from the ruin of her own city. She is mentioned as a harlot, in order to amplify the grace of God.

Some, indeed, render זונה a hostess, as though she kept a public house, or an inn; but as the word means a harlot everywhere in Scripture, there is no reason why we should explain it otherwise in this place. The Rabbis, thinking it strange and disgraceful to their nation, were it said, that the spies entered into the house of a harlot; have invented this forced meaning. ²³⁴ But such a fear was groundless; for in the history of Joshua, this word, harlot, is expressly added, in order that we may know that the spies came into the city Jericho clandestinely, and concealed themselves in a harlot’s house. At the same time this must be understood of her past life; for faith is an evidence of repentance.

Calvin: Heb 11:32

32.=== And what shall I say more? === etc. As it was to be feared, that by referring to a few examples, he should appear to confine the praises of faith to a few men; he anticipates this, and says, that there would be no end if he was to dwell on every instance; for what he had said of a few extended to the whole Church of God.

He first refers to the time that intervened between Joshua and David, when the Lord raised up judges to govern the people; and such were the four he now mentions, Gideon, Barak, Samson, and Jephthah.

It seemed indeed strange in Gideon, with three hundred men to attack an immense host of enemies, and to shake pitchers appeared like a sham alarm. Barak was far inferior to his enemies, and was guided only by the counsel of a woman. Samson was a mere countryman, and had never used any other arms than the implements of husbandry: what could he do against such proved conquerors, by whose power the whole people had been subdued? Who would not at first have condemned the rashness of Jephthah, who avowed himself the avenger of a people already past hope? But as they all followed the guidance of God, and being animated by his promise, undertook what was commanded them, they have been honored with the testimony of the Holy Spirit. ²³⁵

Then the Apostle ascribes all that was praiseworthy in them to faith; though there was not one of them whose faith did not halt. Gideon was slower to take up arms than what he ought to have been; nor did he venture without some hesitation to commit himself to God. Barak at first trembled, so that he was almost forced by the reproofs of Deborah. Samson being overcome by the blandishments of a concubine, inconsiderately betrayed the safety of the whole people. Jephthah, hasty in making a foolish vow, and too obstinate in performing it, marred the finest victory by the cruel death of his own daughter. Thus, in all the saints, something reprehensible is ever to be found; yet faith, though halting and imperfect, is still approved by God. There is, therefore, no reason why the faults we labor under should break us down, or dishearten us, provided we by faith go on in the race of our calling.

===Of David, === etc. Under David’s name he includes all the pious kings, and to them he adds Samuel and the Prophets. He therefore means in short to teach us, that the kingdom of Judah was founded in faith; and that it stood to the last by faith. The many victories of David, which he had gained over his enemies, were commonly known. Known also, was the uprightness of Samuel, and his consummate wisdom in governing the people. Known too were the great favors conferred by God on prophets and kings. The Apostle declares that there are none of these things which ought not to be ascribed to faith.

But it is to some only of these innumerable benefits of God that he refers, in order that the Jews might from them draw a general conclusion, — that as the Church has always been preserved by God’s hand through faith, so at this day there is no other way by which we may know his kindness towards us.

It was by faith that David so many times returned home as a conqueror; that Hezekiah recovered from his sickness; that Daniel came forth safe and untouched from the lions’ den, and that his friends walked in a burning furnace as cheerfully as on a pleasant meadow. Since all these things were done by faith, we must feel convinced, that in no other way than by faith is God’s goodness and bounty to be communicated to us. And that clause ought especially to be noticed by us, where it is said that they obtained the promises by faith; ²³⁶ for though God continues faithful, were we all unbelieving, yet our unbelief makes the promises void, that is, ineffectual to us.

Calvin: Heb 11:34

34.=== Out of weakness were made strong, === etc. Chrysostom refers this to the restoration of the Jews from exile, in which they were like men without hope; I do not disapprove of its applications to Hezekiah. We might at the same time extend it wider, that the Lord, by his hand, raised on high his saints, whenever they were cast down; and brought help to their weakness, so as to endue them with full strength.

Calvin: Heb 11:35

35.=== Women received, === etc. He had already mentioned instances in which God had remunerated the faith of his servants, he now refers to examples of a different kind, — that saints, reduced to extreme miseries, struggled by faith so as to persevere invincible even to death. These instances at the first view widely differ: some triumphed gloriously over vanquished enemies, were preserved by the Lord through various miracles, and were rescued by means new and unusual from the midst of death; while others were shamefully treated, were despised by almost the whole world, were consumed by want, were so hated by all as to be compelled to hide themselves in the coverts of wild beasts, and lastly, were drawn forth to endure savage and cruel tortures: and these last seemed wholly destitute of God’s aid, when he thus exposed them to the pride and the cruelty of the ungodly. They seem then to have been very differently treated from the former ones; and yet faith ruled in both, and was alike powerful in both; nay, in the latter its power shone forth in a much clearer light. For the victory of faith appears more splendid in the contempt of death than if life were extended to the fifth generation. It is a more glorious evidence of faith, and worthy of higher praise, when reproaches, want, and extreme troubles are borne with resignation and firmness, than when recovery from sickness is miraculously obtained, or any other benefit from God.

The sum of the whole is, that the fortitude of the saints, which has shone forth in all ages, was the work of faith; for our weakness is such that we are not capable of overcoming evils, except faith sustains us. But we hence learn, that all who really trust in God are endued with power sufficient to resist Satan in whatever way he may assail them, and especially that patience in enduring evils shall never be wanting to us, if faith be possessed; and that, therefore, we are proved guilty of unbelief when we faint under persecutions and the cross. For the nature of faith is the same now as in the days of the holy fathers whom the Apostle mentions. If, then, we imitate their faith, we shall never basely break down through sloth or listlessness.

===Others were tortured, === etc. As to this verb, ἐτυμπανίσθησαν, I have followed Erasmus, though others render it “imprisoned.” But the simple meaning is, as I think, that they were stretched on a rack, as the skin of a drum, which is distended. ²³⁷ By saying that they were tempted, he seems to have spoken what was superfluous; and I doubt not but that the likeness of the words, ἐπρίσθησαν and ἐπειρὰσθησαν, was the reason that the word was added by some unskillful transcriber, and thus crept into the text, as also Erasmus has conjectured. ²³⁸ By sheepskins and goatskins I do not think that tents made of skins are meant, but the mean and rough clothing of the saints which they put on when wandering in deserts.

Now though they say that Jeremiah was stoned, that Isaiah was sawn asunder, and though sacred history relates that Elijah, Elisha, and other Prophets, wandered on mountains and in caves; yet I doubt not but he here points out those persecutions which Antiochus carried on against God’s people, and those which afterwards followed.

===Not accepting deliverance, === etc. Most fitly does he speak here; for they must have purchased a short lease of life by denying God; but this would have been a price extremely shameful. That they might then live forever in heaven, they rejected a life on earth, which would have cost them, as we have said, so much as the denial of God, and also the repudiation of their own calling. But we hear what Christ says, that if we seek to save our lives in this world, we shall lose them for ever. If, therefore, the real love of a future resurrection dwells in our hearts, it will easily lead us to the contempt of death. And doubtless we ought to live only so as to live to God: as soon as we are not permitted to live to God, we ought willingly and not reluctantly to meet death. Moreover, by this verse the Apostle confirms what he had said, that the saints overcome all sufferings by faith; for except their minds had been sustained by the hope of a blessed resurrection, they must have immediately failed. ²³⁹

We may hence also derive a needful encouragement, by which we may fortify ourselves in adversities. For we ought not to refuse the Lord’s favor of being connected with so many holy men, whom we know to have been exercised and tried by many sufferings. Here indeed are recorded, not the sufferings of a few individuals, but the common persecutions of the Church, and those not for one or two years, but such as continued sometimes from grandfathers even to their grandchildren. No wonder, then, if it should please God to prove our faith at this day by similar trials; nor ought we to think that we are forsaken by him, who, we know, cared for the holy fathers who suffered the same before us. ²⁴⁰

Defender: Heb 11:1

The word translated "substance" (Greek hupostasis), meaning "that which stands under" is translated "person" in Heb 1:3. It means "the foundation." Contrast apostasis (from which we derive "apostasy"), which means "that which stands away." The term "hypostatic union," meaning the union of God and man in Jesus Christ, comes from this word hupostasis. It refers to their "substantive," or "foundational," union.

Defender: Heb 11:1

The word here for "evidence" (Greek elegchos) is found elsewhere only in 2Ti 3:16, where it is rendered as "reproof." The basic meaning is probably "conviction.""

Defender: Heb 11:2

These "elders" probably meant the ancient patriarchs listed in the subsequent verses, rather than elders of the Israelite theocracy or the elders of the local church. The word itself means, simply, "elderly man.""

Defender: Heb 11:3

The word "faith" occurs twenty-four times in this chapter, with the great theme that true saving faith (Heb 10:39) and faith to live by (Heb 10:38) will inevitably produce works of faith that demonstrate its reality (Jam 2:14-26). This has been already demonstrated by a great "cloud of witnesses" (Heb 12:1) whose works of faith have been described in the Old Testament and are outlined in some cases here.

Defender: Heb 11:3

The word for "worlds" (Greek aion) was used to mean either "age" or the physical world, or both, depending on context. It seems to anticipate our present scientific understanding of the cosmos as a space/time/matter continuum. All (space/time/matter) were framed by the Word of God, the Lord Jesus Christ (compare Heb 1:2; Joh 1:1-3, Joh 1:14; Psa 33:6, Psa 33:9). Note, also, that the special creation of the universe is the very first object of this living, saving faith. Faith in redemption without faith in creation is impossible in any meaningful sense. Only the Creator can save.

Defender: Heb 11:3

The physical universe, therefore, was not somehow made out of pre-existing materials of any kind. Thus, theistic evolution is an oxymoron. Only special creation of the worlds, accomplished merely by the omnipotent "Let there be" of God, can account for the things that are seen. His processes of creating and making all things ex nihilo - "out of nothing" but His own omnipotence - were all completed and stopped at the end of the six days of creation week (Gen 2:1-3). His present works consist of conserving and redeeming what He has created, as confirmed by the two most basic and universal of all known scientific principles, the so-called First and Second Laws of Thermodynamics. The First Law (mass/energy conservation) assures us that the universe did not create itself, as many modern physicists and New Agers imagine. The Second Law (mass/energy deterioration) assures us that the universe must have been created in the beginning and is not of infinite age, otherwise it already would have completely deteriorated into uniform stillness and death. Therefore, it could only have been spoken into being by the omnipotent Word of God. Those who believe otherwise are "without excuse" (Rom 1:20)."

Defender: Heb 11:4

This chapter confirms that the ancient heroes of faith (Abel, Enoch, Noah, etc.) were not mythological characters, nor were the events described in the Old Testament legendary events.

Defender: Heb 11:4

"Righteousness" has always been imputed by God to sinful men only on the basis of obedient faith in His Word. Abel's "more excellent sacrifice" could have been pronounced such by God only on the basis that Abel believed God and offered the type of sacrifice specified by God (a slain animal, whose blood was shed as an atonement, or "covering," for the sin of the one offering it as a substitute), whereas Cain, for reasons of pride, did not.

Defender: Heb 11:4

The "voice" of Abel's blood cried out "from the ground" (Gen 4:10), thus becoming a type of the innocent shed blood of Christ "that speaketh better things than that of Abel" (Heb 12:24)."

Defender: Heb 11:5

This remarkable assertion of Enoch's rapture into heaven while still in human flesh seems scientifically impossible both by the law of gravity and the inhospitability of outer space to human life. Nevertheless, with God nothing is impossible, and the writer of Hebrews confirmed that the amazing event briefly described in Gen 5:21-24 really happened."

Defender: Heb 11:6

God is not found by naturalistic induction. Faith, or at least a willingness to believe, must come first (Joh 7:17). But faith in God is warranted by abundant evidence.

Defender: Heb 11:6

However, no one truly "seeketh after God" (Rom 3:11) unless God first seeks him (Joh 6:44; 2Ch 16:9)."

Defender: Heb 11:7

The writer here not only affirms the historicity of Noah but also of the ark and the worldwide flood (see notes on Genesis 6-9 for extensive discussion of the evidence and its significance).

Defender: Heb 11:7

The world had never even seen rainfall or a river flood, let alone a global flood (Gen 2:5), yet Noah believed God's word and set about building a huge ark on dry land that would have been completely useless and unnecessary in a local flood. He, his family and the animals could easily have migrated to another region if it were to be a local flood.

Defender: Heb 11:7

Noah was not fearful for his own life but for the lives and souls of his descendants if they continued to live in the violent and ungodly antediluvian society of the day. Hence, he built an ark "to the saving of his house." Because of his obedience, not only was he saved, but so was his family (Gen 7:1, compare Act 16:31).

Defender: Heb 11:7

He, like all others who truly believe God's Word, received His imputed righteousness by faith. This particular verse is the only one in Hebrews 11 which both begins and ends "by faith.""

Defender: Heb 11:10

Abraham could see that city by faith, and we can see it even more clearly, for John has described it for us (Revelation 21-22). Like the patriarchs, we also should confess that we are "strangers and pilgrims on the earth" (Heb 11:13), not allowing ourselves to grow deep roots here on earth."

Defender: Heb 11:17

Isaac was not really Abraham's only begotten son, for there was Ishmael, but he was counted by God as such since Ishmael was begotten outside the promises of God due to a lapse of faith for a time by Sarah and Abraham. The use of the term here stresses the fact that Abraham's offer of Isaac can be taken as a thrilling type of God offering His only begotten Son (see notes on Genesis 22:1-18)."

Defender: Heb 11:18

This passage is quoted from Gen 21:12."

Defender: Heb 11:19

Abraham had assured his servants that he and Isaac would return (Gen 22:5), even though he fully intended to slay Isaac in obedience to God. Thus, even in a time when no one had ever been raised from the dead, Abraham believed God would raise up Isaac in order to keep His promise. Such was the faith of Abraham."

Defender: Heb 11:26

Moses lived about 1500 years before Christ, but even at this early date, he knew about the promised Messiah (examine his prophecy in Deu 18:15-19) and knew God's eternal promises to Abraham, Isaac and Jacob were worth far more than temporal riches.

Defender: Heb 11:26

As the adopted son of Pharaoh's daughter, Moses could have eventually become king of Egypt, but he knew by faith that God's promises were far greater, and he believed them."

Defender: Heb 11:33

Many of the elders won great victories and received the fulfillment of many divine promises (Daniel), while others "received not the promise" (Heb 11:39), even though they also had great faith. Perhaps it takes even greater faith to stand true to God when the heavens seem silent to our prayers than when He is answering in great victories."

Defender: Heb 11:35

The apocryphal books of the Macabees describe how many faithful Jews were tortured unto death, even though they could have received deliverance and riches if they only would recant and renounce their faith. This type of experience was later shared by many of the early Christians who had faith in such promises as that of 2Co 4:17 : "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.""

TSK: Heb 11:1

faith : Heb 11:13, Heb 10:22, Heb 10:39; Act 20:21; 1Co 13:13; Gal 5:6; Tit 1:1; 1Pe 1:7; 2Pe 1:1

is the : Psa 27:13, Psa 42:11

substance : or, ground, or, confidence, Heb 2:3, Heb 3:14; 2Co 9:4, 2Co 11:17 *Gr.

hoped : Heb 6:12, Heb 6:18, Heb 6:19

the evidence : Heb 11:7, Heb 11:27; Rom 8:24, Rom 8:25; 2Co 4:18, 2Co 5:17; 1Pe 1:8

TSK: Heb 11:2

the elders : Heb. 11:4-39

TSK: Heb 11:3

faith : Heb 1:2; Gen. 1:1-31, Gen 2:1; Psa 33:6; Isa 40:26; Jer 10:11, Jer 10:16; Joh 1:3; Act 14:15, Act 17:24; Rom 1:19-21, Rom 4:17; 2Pe 3:5; Rev 4:11

TSK: Heb 11:4

faith : Gen 4:3-5, Gen 4:15, Gen 4:25; 1Jo 3:11, 1Jo 3:12

a more : Heb 9:22; Pro 15:8, Pro 21:27; Tit 1:16; Jud 1:11

he obtained : Lev 9:24; 1Ki 18:38; Mat 23:35; Luk 11:51

and by : Heb 12:1, Heb 12:24; Gen 4:10; Mat 23:35

yet speaketh : or, is yet spoken of

TSK: Heb 11:5

Enoch : Gen 5:22-24; Luk 3:37; Jud 1:14

translated : 2Ki 2:11; Psa 89:48; Joh 8:51, Joh 8:52

and was : 2Ki 2:16, 2Ki 2:17; Jer 36:26; Rev 11:9-12

this testimony : Heb 11:3, Heb 11:4

that he : Heb 11:6; Gen 5:22; Rom 8:8, Rom 8:9; 1Th 2:4; 1Jo 3:22

TSK: Heb 11:6

without : Heb 3:12, Heb 3:18, Heb 3:19, Heb 4:2, Heb 4:6; Num 14:11, Num 20:12; Psa 78:22, Psa 78:32, Psa 106:21, Psa 106:22, Psa 106:24; Isa 7:9; Mar 16:17; Joh 3:18, Joh 3:19, Joh 8:24; Gal 5:6; Rev 21:8

he that : Heb 7:25; Job 21:14; Psa 73:28; Isa 55:3; Jer 2:31; Joh 14:6

must : Rom 10:14

a rewarder : Heb 11:26; Gen 15:1; Rth 2:12; Psa 58:11; Pro 11:18; Mat 5:12, Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16; Mat 10:41, Mat 10:42; Luk 6:35

diligently : 1Ch 28:9; Psa 105:3, Psa 105:4, Psa 119:10; Pro 8:17; Son 3:1-4; Jer 29:13, Jer 29:14; Mat 6:33; Luk 12:31; 2Pe 1:5, 2Pe 1:10, 2Pe 3:14

TSK: Heb 11:7

Noah : Gen 6:13, Gen 6:22, Gen 7:1, Gen 7:5; Mat 24:38; Luk 17:26, Noe, 2Pe 2:5

warned : Gen 6:13, Gen 19:14; Exo 9:18-21; Pro 22:3, Pro 27:12; Eze 3:17-19; Mat 3:7; Mat 24:15, Mat 24:25; 2Pe 3:6

things : Heb 11:1

moved with fear : or, being wary, Heb 5:7 *Gr.

prepared : Gen 6:18, Gen 7:1, Gen 7:23, Gen 8:16; Eze 14:14, Eze 14:20; 1Pe 3:20

he condemned : Mat 12:41, Mat 12:42; Luk 11:31, Luk 11:32

righteousness : Rom 1:17, Rom 3:22, Rom 4:11, Rom 4:13, Rom 9:30, Rom 10:6; Gal 5:5; Phi 3:9; 2Pe 1:1

TSK: Heb 11:8

Abraham : Gen 11:31, Gen 12:1-4; Jos 24:3; Neh 9:7, Neh 9:8; Isa 41:2, Isa 51:2; Act 7:2-4

which : Gen 12:7, Gen 13:15-17, Gen 15:7, Gen 15:8, Gen 17:8, Gen 26:3; Deu 9:5; Psa 105:9-11; Eze 36:24

obeyed : Heb 11:33, Heb 5:9; Gen 22:18, Gen 15:5; Mat 7:24, Mat 7:25; Rom 1:5, Rom 6:17, Rom 10:16; 2Co 10:5; Jam 2:14-16; 1Pe 1:22, 1Pe 3:1, 1Pe 4:17

TSK: Heb 11:9

he sojourned : Gen 17:8, Gen 23:4, Gen 26:3, Gen 35:27; Act 7:5, Act 7:6

dwelling : Gen 12:8, Gen 13:3, Gen 13:18, Gen 18:1, Gen 18:2, Gen 18:6, Gen 18:9, Gen 25:27

the heirs : Heb 6:17; Gen 26:3, Gen 26:4, Gen 28:4, Gen 28:13, Gen 28:14, Gen 48:3, Gen 48:4

TSK: Heb 11:10

he looked : Heb 12:22, Heb 12:28, Heb 13:14; Joh 14:2; Phi 3:20 *Gr: Rev 21:2, 10-27

whose : Heb 3:4; Isa 14:32; 2Co 5:1

TSK: Heb 11:11

Sara : Gen 17:17-19, Gen 18:11-14, Gen 21:1, Gen 21:2; Luk 1:36; 1Pe 3:5, 1Pe 3:6

because : Heb 10:23; Rom 4:20,Rom 4:21

TSK: Heb 11:12

and him : Rom 4:19

as the stars : Gen 15:5, Gen 22:17, Gen 26:4; Exo 32:13; Deu 1:10, Deu 28:62; 1Ch 27:23; Neh 9:23; Rom 4:17

as the sand : Gen 22:17, Gen 32:12; Jos 11:4; Jdg 7:12; 1Sa 12:5; 2Sa 17:11; 1Ki 4:20; Isa 10:22, Isa 48:19; Jer 33:22; Hos 1:10; Hab 1:9; Rom 4:18, Rom 9:27; Rev 20:8

TSK: Heb 11:13

all died : Gen 25:8, Gen 27:2-4, Gen 48:21, Gen 49:18, Gen 49:28, Gen 49:33, Gen 50:24

in faith : Gr. according to faith

not : Heb 11:39

but : Heb 11:27; Gen 49:10; Num 24:17; Job 19:25; Joh 8:56, Joh 12:41; 1Pe 1:10-12

and were : Rom 4:21, Rom 8:24; 1Jo 3:19 *Gr.

confessed : Gen 23:4, Gen 47:9; 1Ch 29:14, 1Ch 29:15; Psa 39:12, Psa 119:19; 1Pe 1:17, 1Pe 2:11

TSK: Heb 11:14

they seek : Heb 11:16, Heb 13:14; Rom 8:23-25; 2Co 4:18, 2Co 5:1-7; Phi 1:23

TSK: Heb 11:15

mindful : Gen 11:31, Gen 12:10, Gen 24:6-8, Gen 31:18, Gen 32:9-11

TSK: Heb 11:16

they desire : Heb 11:14, Heb 12:22

God is : Heb 2:11

to be : Gen 17:7, Gen 17:8; Exo 3:6, Exo 3:15; Isa 41:8-10; Jer 31:1; Mat 22:31, Mat 22:32; Mar 12:26; Luk 20:37; Act 7:32

for : Heb 11:10, Heb 13:14; Mat 25:34; Luk 12:32; Phi 3:20

TSK: Heb 11:17

faith : Gen 22:1-12; Jam 2:21-24

when : Deu 8:2; 2Ch 32:31; Job 1:11, Job 1:12, Job 2:3-6; Pro 17:3; Dan 11:35; Zec 13:9; Mal 3:2, Mal 3:3; Jam 1:2-4, Jam 5:11; 1Pe 1:6, 1Pe 1:7, 1Pe 4:12; Rev 3:10

received : Heb 7:6

offered : 2Co 8:12

only : Gen 22:2, Gen 22:16; Joh 3:16

TSK: Heb 11:18

Of : or, To

That : Gen 17:19, Gen 21:12; Rom 9:7

TSK: Heb 11:19

God : Gen 22:5 *Heb: Mat 9:28; Rom 4:17-21; Eph 3:20

from the : Heb 11:11, Heb 11:12, Heb 9:24; Gen 22:4, Gen 22:13; Rom 5:14

TSK: Heb 11:20

Gen 27:27-40, Gen 28:2, Gen 28:3

TSK: Heb 11:21

faith : Gen. 48:5-22

and worshipped : Gen 47:31

TSK: Heb 11:22

faith : Gen 50:24, Gen 50:25; Exo 13:19; Jos 24:32; Act 7:16

made mention of : or, remembered

TSK: Heb 11:23

faith : Exo 2:2-10; Act 7:20

a proper child : That is, a fine, beautiful, or fair child, as our translators render αστειος [Strong’ s G791] in Act 7:20; which was in their time the sense of proper, from the French propre .

and they : Heb 13:6; Psa 56:4, Psa 118:6; Isa 8:12, Isa 8:13, Isa 41:10,Isa 41:14, Isa 51:7, Isa 51:12; Dan 3:16-18; Dan 6:10; Mat 10:28; Luk 12:4, Luk 12:5

the king’ s : Exo 1:16, Exo 1:22

TSK: Heb 11:24

when : Exo 2:10; Act 7:21-24

TSK: Heb 11:25

Choosing : Heb 10:32; Job 36:21; Psa 84:10; Mat 5:10-12, Mat 13:21; Act 7:24, Act 7:25, Act 20:23, Act 20:24; Rom 5:3, Rom 8:17, Rom 8:18, Rom 8:35-39; 2Co 5:17; Col 1:24; 2Th 1:3-6; 2Ti 1:8; 2Ti 2:3-10, 2Ti 3:11, 2Ti 3:12; Jam 1:20; 1Pe 1:6, 1Pe 1:7, 1Pe 4:12-16

the people : Heb 4:9; Psa 47:9; 1Pe 2:10

the pleasures : Job 20:5, Job 21:11-13; Psa 73:18-20; Isa 21:4, Isa 47:8, Isa 47:9; Luk 12:19, Luk 12:20; Luk 16:25; Jam 5:5; Rev 18:7

TSK: Heb 11:26

the reproach : Heb 10:33, Heb 13:13; Psa 69:7, Psa 69:20, Psa 89:50,Psa 89:51; Isa 51:7; Act 5:41; 2Co 12:10; 2Co 12:10; 1Pe 1:11, 1Pe 4:14

of Christ : or, for Christ

greater : Psa 37:16; Jer 9:23, Jer 9:24; 2Co 6:10; Eph 1:18, Eph 3:8; Rev 2:9, Rev 3:18

for he had : Heb 11:6, Heb 2:2, Heb 10:35; Rth 2:12; Pro 11:18, Pro 23:18; Mat 5:12, Mat 6:1, Mat 10:41; Luk 14:14

TSK: Heb 11:27

he forsook : Exo 10:28, Exo 10:29, Exo 11:8, Exo 12:11, Exo 12:37-42, Exo 13:17-21

not fearing : Exo 2:14, Exo 2:15, Exo 4:19, Exo 14:10-13

endured : Heb 6:15, Heb 10:32, Heb 12:3; Mat 10:22, Mat 24:13; Mar 4:17, Mar 13:13; 1Co 13:7; Jam 5:11

seeing : Heb 11:1, Heb 11:13, Heb 12:2; Psa 16:8; Act 2:25; 2Co 4:18; 1Ti 1:17, 1Ti 6:16; 1Pe 1:8

TSK: Heb 11:28

he kept : Exo 12:3-14, Exo 12:21-30

the sprinkling : Heb 9:19, Heb 12:24; Exo 12:7, Exo 12:13, Exo 12:23; 1Pe 1:2

TSK: Heb 11:29

Exod. 14:13-31, 15:1-21; Jos 2:10; Neh 9:11; Psa 66:6, Psa 78:13, Psa 106:9-11; Psa 114:1-5, Psa 136:13-15; Isa 11:15, Isa 11:16, Isa 51:9, Isa 51:10, Isa 63:11-16; Hab 3:8-10

TSK: Heb 11:30

Josh. 6:3-20; 2Co 10:4, 2Co 10:5

TSK: Heb 11:31

the harlot : Josh. 2:1-22, Jos 6:22-25; Mat 1:1, Mat 1:5; Jam 2:25

believed not : or, were disobedient, Heb 3:18; 1Pe 2:8, 1Pe 3:20

she had : Jos 1:1, 2:4-24

TSK: Heb 11:32

what shall : Rom 3:5, Rom 4:1, Rom 6:1, Rom 7:7

the time : Joh 21:25

Gedeon : Judg. 6:1-8:35, Gideon, 1Sa 12:11, Jerubbaal

Barak : Judg. 4:1-5:31

Samson : Judg. 13:1-16:31

Jephthae : Judg. 11:1-12:7, Jephthah

David : 1Sa 16:1, 1Sa 16:13, 17:1-18:30; Act 2:29-31, Act 13:22-36

Samuel : 1Sa 1:20, 1Sa 2:11, 1Sa 2:18, 3:1-12:25, 28:3-25; Psa 99:6; Jer 15:1; Act 3:24; Act 13:20

the prophets : Mat 5:12; Luk 13:28, Luk 16:31; Act 10:43; Jam 5:10; 1Pe 1:10-12; 2Pe 1:21; 2Pe 3:2

TSK: Heb 11:33

through : Josh. 6:1-13:33; 2Sam. 5:4-25, 2Sa 8:1-14; Psa 18:32-34, Psa 44:2-6, Psa 144:1, Psa 144:2, Psa 144:10

wrought : Heb 11:4-8, Heb 11:17

obtained : Heb 6:12-15, Heb 10:36; 2Sa 7:11-17; Gal 3:16

stopped : Jdg 14:5, Jdg 14:6; 1Sa 17:33-36; Psa 91:13; Dan 6:20-23; 2Ti 4:17; 1Pe 5:8

TSK: Heb 11:34

Quenched : Psa 66:12; Isa 43:2; Dan 3:19-28; 1Pe 4:12

escaped : 1Sa 20:1; 2Sa 21:16, 2Sa 21:17; 1Ki 19:3; 2Ki 6:16-18, 2Ki 6:32; Job 5:20; Psa 144:10; Jer 26:24

out of : Jdg 7:19-25, Jdg 8:4-10, Jdg 15:14-20, Jdg 16:19-30; 2Ki 20:7-11; Job 42:10; Psa 6:8; 2Co 12:9, 2Co 12:10

turned : 1Sa 14:13-15, 1Sa 17:51, 1Sa 17:52; 2Sam. 8:1-18; 2Ch 14:11-14, 2Ch 16:1-9, 20:6-25; 2Ch 32:20-22

TSK: Heb 11:35

Women : 1Ki 17:22-24; 2Ki 4:27-37; Luk 7:12-16; Joh 11:40-45; Act 9:41

tortured : Act 22:24, Act 22:25, Act 22:29

not accepting : Act 4:19

that they : Mat 22:30; Mar 12:25; Luk 14:14, Luk 20:36; Joh 5:29; Act 23:6, Act 24:15; 1Co 15:54; Phi 3:11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 11:1

Now faith is the substance of things hoped for - On the general nature of faith, see the notes on Mar 16:16. The margin here is, "ground or confidence."There is scarcely any verse of the New Testament more important than this, for it states what is the nature of all true faith, and is the only definition of it which is attempted in the Scriptures. Eternal life depends on the existence and exercise of faith Mar 16:16, and hence, the importance of an accurate understanding of its nature. The word rendered "substance"- ὑπόστασις hupostasis - occurs in the New Testament only in the following places. In 2Co 9:4; 2Co 11:17; Heb 3:14, where it is rendered "confident"and "confidence;"and in Heb 1:3, where it is rendered "person,"and in the passage before us; compare the notes on Heb 1:3. Prof. Stuart renders it here "confidence;"Chrysostom, "Faith gives reality or substance to things hoped for."

The word properly means "that which is placed under"(Germ. Unterstellen); then "ground, basis, foundation, support."Then it means also "reality, substance, existence,"in contradistinction from what is unreal, imaginary, or deceptive ( täuschung ). "Passow."It seems to me, therefore, that the word here has reference to something which imparts reality in the view of the mind to those things which are not seen, and which serves to distinguish them from those things which are unreal and illusive. It is what enables us to feel and act as if they were real, or which causes them to exert an influence over us as if we saw them. Faith does this on all other subjects as well as religion. A belief that there is such a place as London or Calcutta, leads us to act as if this were so, if we have occasion to go to either; a belief that money may be made in a certain undertaking, leads people to act as if this were so; a belief in the veracity of another leads us to act as if this were so. As long as the faith continues, whether it be well-founded or not, it gives all the force of reality to what is believed. We feel and act just as if it were so, or as if we saw the object before our eyes. This, I think, is the clear meaning here. We do not see the things of eternity. We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise; but we have faith in them, and this leads us to act as if we saw them. And this is, undoubtedly, the fact in regard to all who live by faith and who are fairly under its influence.

Of things hoped for - In heaven. Faith gives them reality in the view of the mind. The Christian hopes to be admitted into heaven; to be raised up in the last day from the slumbers of the tomb, to be made perfectly free from sin; to be everlastingly happy. Under the influence of faith he allows these things to control his mind as if they were a most affecting reality.

The evidence of things not seen - Of the existence of God; of heaven; of angels; of the glories of the world suited for the redeemed. The word rendered "evidence"- ἔλεγχος elengchos - occurs in the New Testament only in this place and in 2Ti 3:16, where it is rendered "reproof."It means properly proof, or means of proving, to wit, evidence; then proof which convinces another of error or guilt; then vindication, or defense; then summary or contents; see "Passow."The idea of "evidence"which goes to demonstrate the thing under consideration, or which is adapted to produce "conviction"in the mind, seems to be the elementary idea in the word. So when a proposition is demonstrated; when a man is arraigned and evidence is furnished of his guilt, or when he establishes his innocence; or when one by argument refutes his adversaries, the idea of "convincing argument"enters into the use of the word in each case.

This, I think, is clearly the meaning of the word here. "Faith in the divine declarations answers all the purposes of a convincing argument, or is itself a convincing argument to the mind, of the real existence of those things which are not seen."But is it a good argument? Is it rational to rely on such a means of being convinced? Is mere "faith"a consideration which should ever convince a rational mind? The infidel says "no;"and we know there may be a faith which is no argument of the truth of what is believed. But when a man who has never seen it believes that there is such a place as London, his belief in the numerous testimonies respecting it which he has heard and read is to his mind a good and rational proof of its existence, and he would act on that belief without hesitation. When a son credits the declaration or the promise of a father who has never deceived him, and acts as though that declaration and promise were true, his faith is to him a ground of conviction and of action, and he will act as if these things were so.

In like manner the Christian believes what God says. He has never seen heaven; he has never seen an angel; he has never seen the Redeemer; he has never seen a body raised from the grave. "But he has evidence which is satisfactory to his mind that God has spoken on these subjects,"and his very nature prompts him to confide in the declarations of his Creator. Those declarations are to his mind more convincing proof than anything else would be. They are more conclusive evidence than would be the deductions of his own reason; far better and more rational than all the reasonings and declarations of the infidel to the contrary. He feels and acts, therefore, as if these things were so - for his faith in the declarations of God has convinced him that they are so - The object of the apostle, in this chapter, is not to illustrate the nature of what is called "saving faith,"but to show the power of "unwavering confidence in God"in sustaining the soul, especially in times of trial; and particularly in leading us to act in view of promises and of things not seen as if they were so. "Saving faith"is the same kind of confidence directed to the Messiah - the Lord Jesus - as the Saviour of the soul.

Barnes: Heb 11:2

For by it - That is, by that faith which gives reality to things hoped for, and a certain persuasion to the mind of the existence of those things which are not seen.

The elders - The ancients; the Hebrew patriarchs and fathers.

Obtained a good report - Literally, "were witnessed of;"that is, an honorable testimony was borne to them in consequence of their faith. The idea is, that their acting under the influence of faith, in the circumstances in which they were, was the ground of the honorable testimony which was borne to them in the Old Testament; see this use of the word in Heb 7:8, and in Heb 7:4 of this chapter. Also Luk 4:22; Act 15:8. In the cases which the apostle proceeds to enumerate in the subsequent part of the chapter, he mentions those whose piety is particularly commended in the Old Testament, and who showed in trying circumstances that they had unwavering confidence in God.

Barnes: Heb 11:3

Through faith we understand that the worlds were framed - The first instance of the strength of faith which the apostle refers to is that by which we give credence to the declarations in the Scriptures about the work of creation; Gen 1:1. This is selected first, evidently because it is the first thing that occurs in the Bible, or is the first thing there narrated in relation to which there is the exercise of faith. He points to no particular instance in which this faith was exercised - for none is especially mentioned - but refers to it as an illustration of the nature of faith which every one might observe in himself. The "faith"here exercised is confidence in the truth of the divine declarations in regard to the creation. The meaning is, that our knowledge on this subject is a mere matter of faith in the divine testimony. It is not that we could "reason"this out, and demonstrate that the worlds were thus made; it is not that profane history goes back to that period and informs us of it; it is simply that God has told us so in his word. The "strength"of the faith in this case is measured:

(1)\caps1     b\caps0 y the fact that it is mere faith - that there is nothing else on which to rely in the case, and,

(2)\caps1     b\caps0 y the greatness of the truth believed.

After all the acts of faith which have ever been exercised in this world, perhaps there is none which is really more strong, or which requires higher confidence in God, than the declaration that this vast universe has been brought into existence by a word!

We understand - We attain to the apprehension of; we receive and comprehend the idea. Our knowledge of this fact is derived only from faith, and not from our own reasoning.

That the worlds - In Gen 1:1, it is "the heaven and the earth."The phrase which the apostle uses denotes a plurality of worlds, and is proof that he supposed there were other worlds besides our earth. How far his knowledge extended on this point, we have no means of ascertaining, but there is no reason to doubt that he regarded the stars as "worlds"in some respects like our own. On the meaning of the Greek word used here, see the notes on Heb 1:2. The plural form is used there also, and in both cases, it seems to me, not without design.

Were framed - It is observable that the apostle does not here use the word "make or create."That which he does use - καταρτίζω katartizō - means to put in order, to arrange, to complete, and may be applied to that which before had an existence, and which is to be put in order, or re-fitted; Mat 4:24; Mar 1:19; Mat 21:6; Heb 10:5. The meaning here is, that they "were set in order"by the Word of God. This implies the act of creation, but the specific idea is that of "arranging"them in the beautiful order in which they are now. Doddridge renders it "adjusted."Kuinoel, however, supposes that the word is used here in the sense of "form, or make."It has probably about the meaning which we attach to the phrase "fitting up anything,"as, for example, a dwelling, and includes all the previous arrangements, though the thing which is particularly denoted is not the making, but the arrangemenent. So in the work here referred to. "We arrive at the conviction that the universe was prepared or arranged in the present manner by the Word of God."

By the word of God - This does not mean here, by the "Logos,"or the second person of the Trinity, for Paul does not use that term here or elsewhere. The word which he employs is ῥῆμα rēma - "rema"- meaning properly a word spoken, and in this place "command;"compare Gen 1:3, Gen 1:6,Gen 1:9, Gen 1:11, Gen 1:14, Gen 1:20; Psa 33:6. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth."In regard to the agency of the Son of God in the work of the creation, see the notes on Heb 1:2; compare the notes on Joh 1:3.

So that things which are seen - The point of the remark here is, that the visible creation was not moulded out of pre-existing materials, but was made out of nothing. In reference to the grammatical construction of the passage, see Stuart, Commentary in loc. The doctrine taught is, that matter was not eternal; that the materials of the universe, as well as the arrangement, were formed by God, and that all this was done by a simple command. The "argument"here, so far as it is adapted to the purpose of the apostle, seems to be, that there was nothing which "appeared,"or which was to be "seen,"that could lay the foundation of a belief that God made the worlds; and in like manner our faith now is not to be based on what; "appears,"by which we could infer or reason out what would be, but that we must exercise strong confidence in Him who had power to create the universe out of nothing. If this vast universe has been called into existence by the mere word of God, there is nothing which we may not believe he has ample power to perform.

Barnes: Heb 11:4

By faith Abel offered - see Gen 4:4-5. In the account in Genesis of the offering made by Abel, there is no mention of "faith"- as is true also indeed of most of the instances referred to by the apostle. The account in Genesis is, simply, that Abel "brought of the firstlings of his flock, and the fat thereof, and that the Lord had respect to Abel and his offering."Men have speculated much as to the reason why the offering of Abel was accepted, and that of Cain rejected; but such speculation rests on no certain basis, and the solution of the apostle should be regarded as decisive and satisfactory, that in the one case there was faith, in the other not. It could not have been because an offering of the fruits of the ground was not pleasing to God, for such an offering was commanded under the Jewish Law, and was not in itself improper. Both the brothers selected what was to them most obvious; which they had reared with their own bands; which they regarded as most valuable.

Cain had cultivated the earth, and he naturally brought what had grown under his care; Abel kept a flock, and he as naturally brought what he had raised: and had the temper of mind in both been the same, there is no reason to doubt that the offering of each would have been accepted. To this conclusion we are led by the nature of the case, and the apostle advances substantially the same sentiment, for he says that the particular state of mind on which the whole turned was, that the one had faith, and the other not. "How"the apostle himself was informed of the fact that it was "faith"which made the difference, he has not informed us. The belief that he was inspired will, however, relieve the subject of this difficulty, for according to such a belief all his statements here, whether recorded in the Old Testament or not, are founded in truth. It is equally impossible to tell with "certainty"what was the nature of the faith of Abel. It has been commonly asserted, that it was faith in Christ - looking forward to his coming, and depending on his sacrifice when offering what was to he a type of him.

But of this there is no positive evidence, though from Heb 12:24, it seems to be not improbable. Sacrifice, as a type of the Redeemer’ s great offering, was instituted early in the history of the world. There can be no reason assigned for the offering of "blood"as an atonement for sin, except that it had originally a reference to the great atonement which was to be made by blood; and as the salvation of man depended on this entirely, it is probable that that would be one of the truths which would he first communicated to man after the fall. The bloody offering of Abel is the first of the kind which is definitely mentioned in the Scriptures (though it is not improbable that such sacrifices were offered by Adam, compare Gen 3:21), and consequently Abel may be regarded "as the recorded head of the whole typical system, of which fist was the antitype and the fulfillment."Compare notes, Heb 12:24. "A more excellent sacrifice." Πλείονα θυσίαν Pleiona thusian - as rendered by Tyndale, "a more plenteous sacrifice;"or, as Wicklift renders it more literally, "a much more sacrifice;"that is, a more full or complete sacrifice; a better sacrifice. The meaning is, that it had in it much more to render it acceptable to God. In the estimate of its value, the views of him who offered it would be more to be regarded than the nature of the offering itself.

("By offering victims of the choice of his flock, Abel not only showed a more decided attachment to God, but there is great reason to suppose (as Abp. Magee on Atonement, p. 52, shows) that his faith was especially superior, as being not only directed to God alone (recognizing his existence, authority, and providence) but also to the Great Redeemer, promised immediately after the fall, Gen 3:15 whose expiatory death was typified by animal sacrifice, by offering which Abel had evinced his faith in the great sacrifice of the Redeemer, prefigured by it: and then he obtained that acceptance from God, and witnessing of his offering, which was refused to Cain; see more in Macknight and Scott"- Bloomfield.

By which - By which sacrifice so offered. The way in which he obtained the testimony of divine approbation was by the sacrifice offered in this manner. It was not "merely"by faith, it was by the offering of a sacrifice in connection with, and under the influence of faith.

He obtained witness that he was righteous - That is, from God. His offering made in faith was the means of his obtaining the divine testimonial that he was a righteous man. Compare the notes on Heb 11:2. This is implied in what is said in Gen 4:4. "And the Lord had respect unto Abel and his offering;"that is, he regarded it as the offering of a righteous man.

God testifying of his gifts - In what way this was done is not mentioned either here or in Genesis. Commentators have usually supposed that it was by fire descending from heaven to consume the sacrifice. But there is no evidence of this, for there is no intimation of it in the Bible. It is true that this frequently occurred when an offering was made to God, (see Gen 15:17; Lev 9:24; Jdg 6:21; 1Ki 18:38), but the sacred writers give us no hint that this happened in the case of the sacrifice made by Abel, and since it is expressly mentioned in other cases and not here, the presumption rather is that no such miracle occurred on the occasion. So remarkable a fact - the first one in all history if it were so - could hardly have failed to be noticed by the sacred writer. It seems to me, therefore, that there was some method by which God "testified"his approbation of the offering of AbeL which is unknown to us, but in regard to what it was conjecture is vain.

And by it he, being dead, yet speaketh - Margin, "Is yet spoken of."This difference of translation arises from a difference of reading in the mss. That from which the translation in the text is derived, is λαλεῖ lalei - "he speaketh."That from which the rendering in the margin is derived, is λαλεῖται laleitai - "is being spoken of;"that is, is "praised or commended."The latter is the common reading in the Greek text, and is found in Walton, Wetstein, Matthzei, Titman, and Mill; the former is adopted by Griesbach, Koppe, Knapp, Grotius, Hammond, Storr, Rosenmuller, Prof. Stuart, Bloomfield, and Hahn, and is found in the Syriac and Coptic, and is what is favored by most of the Fathers. See "Wetstein."The authority of manuscripts is in favor of the reading λαλεῖται laleitai - "is spoken of."It is impossible, in this variety of opinion, to determine which is the true reading, and this is one of the cases where the original text must probably be forever undecided.

Happily no important doctrine or duty is depending on it. Either of the modes of reading will give a good sense. The apostle is saying that it is by faith that the "elders have obtained a good report"(Heb 11:2); he had said (Heb 11:4), that it was by faith that Abel obtained the testimony of God in his favor, and if the reading "is spoken of"be adopted, the apostle means that in consequence of that offering thus made, Abel continued even to his time to receive an honorable mention. This act was commended still; and the "good report"of which it had been the occasion, had been transmitted from age to age. A sentiment thus of great beauty and value may be derived from the passage - that true piety is the occasion of transmitting a good report - or an honorable reputation, even down to the latest generation. It is what will embalm the memory in the grateful recollection of mankind; that on which they will reflect with pleasure, and which they will love to transmit to future ages. But after all, it seems to me to be probable that the true sentiment in this passage is what is expressed in the common version, "he yet speaketh."The reasons are briefly these:

(1) The authority of manuscripts, versions, editions, and critics, is so nearly equal, that it is impossible from this source to determine the true reading, and we must, therefore, form our judgment from the connection.

\caps1 (2) t\caps0 he apostle had twice in this verse expressed substantially the idea that he was honorably testified of by his faith, and it is hardly probable that he would again repeat it so soon.

\caps1 (3) t\caps0 here seems to be an allusion here to the "language"used respecting Abel Gen 4:10, "The voice of thy brother’ s blood crieth unto me from the ground;"or utters a distinct voice - and the apostle seems to design to represent Abel as still speaking.

\caps1 (4) i\caps0 n Heb 12:24, he represents both Abel and Christ as still "speaking"- as if Abel continued to utter a voice of admonition. The reference there is to the fact that he continued to proclaim from age to age, even to the time of the apostle, the great truth that salvation was only "by blood."He had proclaimed it at first by his faith when he offered the sacrifice of the lamb; he continued to speak from generation to generation, and to show that it was one of the earliest principles of religion that there could be redemption from sin in no other way.

\caps1 (5) t\caps0 he expression "yet speaketh"accords better with the connection. The other interpretation is cold compared with this, and less fits the case before us. On the faith of Noah, Abraham, and Moses, it might be said with equal propriety that it is still commended or celebrated as well as that of Abel, but the apostle evidently means to say that there was a voice in that of Abel which was special; there was something in "his"life and character which continued to speak from age to age. His sacrifice, his faith, his death, his blood, all continued to lift up the voice, and to proclaim the excellence and value of confidence in God, and to admonish the world how to live.

\caps1 (6) t\caps0 his accords with usage in classic writers, where it is common to say of the dead that they continue to speak. Compare Virgil, Aeneid vi. 618.

Et magna testatur voce per umbras:

Discite justitiam moniti, et non temnere Divos .

If this be the true meaning, then the sense is that there is an influence from the piety of Abel which continues to admonish all coming ages of the value of religion, and especially of the great doctrine of the necessity of an atonement by blood. His faith and his sacrifice proclaimed from age to age that this was one of the first great truths made known to fallen man; and on this he continues to address the world as if he were still living. Thus, all who are pious continue to exert an influence in favor of religion long after the soul is removed to heaven, and the body consigned to the grave. This is true in the following respects:

(1)\caps1     t\caps0 hey speak by their "example."The example of a pious father, mother neighbor will be remembered. It will often have an effect after their death in influencing those over whom it had little control while living.

(2)\caps1     t\caps0 hey continue to speak by their "precepts."The precepts of a father may be re membered, with profit, when he is in his grave, though they were heard with indifference when he lived; the counsels of a minister may be recollected with benefit though they were heard with scorn.

(3)\caps1     t\caps0 hey continue to speak from the fact that the good are remembered with increasing respect and honor as long as they are remembered at all.

The character of Abel, Noah, and Abraham, is brighter now than it was when they lived, and will continue to grow brighter to the end of time. "The name of the wicked will rot,"and the influence which they had when living will grow feebler and feebler until it wholly dies away. Howard will be remembered, and will proclaim from age to age the excellence of a life of benevolence; the character of Nero, Caligula, and Richard III, has long since ceased to exercise any influence whatever in favor of evil, but rather shows the world, by contrast, the excellence of virtue: and the same will yet be true of Paine, and Voltaire, and Byron, and Gibbon, and Hume. The time will come when they shall cease to exert any influence in favor of infidelity and sin, and when the world shall be so satisfied of the error of their sentiments, and the abuse of their talents, and the corruption of their hearts, that their names, by contrast, will be made to promote the, cause of piety and virtue. If a man, wishes to exert any permanent influence after he is dead, he should be a good man. The "strength"of the faith of Abel here commended, will be seen by a reference to a few circumstances:

(1) It was manifested shortly after the apostasy, and not long after the fearful sentence had been pronounced in view of the sin of man. The serpent had been cursed; the earth had been cursed; woe had been denounced on the mother of mankind; and the father of the apostate race and all his posterity, doomed to toil and death. The thunder of this curse had scarcely died away; man had been ejected from Paradise and sent out to enter on his career of woes; and the earth was trembling under the malediction, and yet Abel maintained his confidence in God.

\caps1 (2) t\caps0 here was then little truth revealed, and only the slightest intimation of mercy. The promise in Gen 3:15, that the seed of the woman should bruise the head of the serpent, is so enigmatical and obscure that it is not easy even now to see its exact meaning, and it cannot be supposed that Abel could have had a full understanding of what was denoted by it. Yet this appears to have been all the truth respecting the salvation of man then revealed, and on this Abel maintained his faith steadfast in God.

(3) Abel had an older brother, undoubtedly an infidel, a scoffer, a mocker of religion. He was evidently endowed with a talent for sarcasm Gen 4:9, and there is no reason to doubt, that, like other infidels and scoffers, he would be disposed to use that talent when occasion offered, to hold up religion to contempt. The power with which he used this, and the talent with which he did this, may be seen illustrated probably with melancholy fidelity in Lord Byron’ s "Cain."No man ever lived who could more forcibly express the feelings that passed through the mind of Cain - for there is too much reason to think that his extraordinary talents were employed on this occasion to give vent to the feelings of his own heart in the sentiments put into the mouth of Cain. Yet, notwithstanding the infidelity of his older brother, Abel adhered to God, and his cause. Whatever influence that infidel brother might have sought to use over him - and there can be no reason to doubt that such an influence would be attempted - yet he never swerved, but maintained with steadfastness his belief in religion, and his faith in God.

Barnes: Heb 11:5

By faith Enoch was translated - The account of Enoch is found in Gen 5:21-24. It is very brief, and is this, that "Enoch walked with God, and was not, for God took him."There is no particular mention of his "faith,"and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very nature of piety, or because the fact was communicated to him by direct revelation. In the account in Genesis, there is nothing inconsistent with the belief that Enoch was characterized by eminent faith, but it is rather implied in the expression, "he walked with God."Compare 2Co 5:7. It may also be implied in what is said by the apostle Jude Jud 1:14-15, that "he prophesied, saying, Behold the Lord cometh with ten thousand of his saints,"etc. From this it would appear that he was a preacher: that he predicted the coming of the Lord to judgment, and that he lived in the firm belief of what was to occur in future times. Moses does not say expressly that Enoch was translated. He says "he was not, for God took him."The expression "he was not,"means he was no more among people; or he was removed from the earth. "This"language would be applicable to any method by which he was removed, whether by dying, or by being translated. A similar expression respecting Romulus occurs in Livy (i. 16), Nec deinde in terris Romulus fuit. The translation of the Septuagint on this part of the verse in Genesis is, οὐχ εὑρίσκετο ouch heurisketo - "was not found;"that is, he disappeared. The authority for what the apostle says here, that he "was translated,"is found in the other phrase in Genesis, "God took him."The reasons which led to the statement that he was transported without seeing death, or that show that this is a fair conclusion from the words in Genesis, are such, as these:

(1) There is no mention made of his death, and in this respect the account of Enoch stands by itself. It is, except in this case, the uniform custom of Moses to mention the age and the death of the individuals whose biography he records, and in many cases this is about all that is said of them. But in regard to Enoch there is this remarkable exception that no record is made of his death - showing that there was something unusual in the manner of his removal from the world.

\caps1 (2) t\caps0 he Hebrew word used by Moses, found in such a connection, is one which would rather suggest the idea that he had been taken in some extraordinary manner from the world. That word - לקח laaqach - means "to take"- with the idea of taking "to oneself."Thus, Gen 8:20, "Noah took of all beasts and offered a burnt-offering."Thus, it is often used in the sense of "taking a wife"- that is, to oneself Gen 4:19; Gen 6:2; Gen 12:19; Gen 19:14; and then it is used in the sense of "taking away;"Gen 14:12; Gen 27:35; Job 1:21; Job 12:20; Psa 31:13; Jer 15:15. The word, therefore, would naturally suggest the idea that he had been taken by God to himself, or had been removed in an extraordinary manner from the earth. This is confirmed by the fact that the word is not used anywhere in the Scriptures to denote a "removal by death,"and that in the only other instance in which it ( לקח laaqach ) is used in relation to a removal from this world, it occurs in the statement respecting the translation of Elijah. "And the sons of the prophets that were at Bethel, came forth to Elisha, and said to him, Knowest thou that the Lord "will take away"( לקח laaqach ) thy master from thy head today?"2Ki 2:3, 2Ki 2:5; compare Heb 11:11. This transaction, where there could be no doubt about the "manner"of the removal, shows in what sense the word is used in Genesis.

\caps1 (3) i\caps0 t was so understood by the translators of the Septuagint. The apostle has used the same word in this place which is employed by the Seventy in Gen 5:24 - μετατίθημι metatithēmi . This word means to transpose, to put in another place; and then to transport, transfer, translate; Act 7:16; Heb 7:12. It properly expresses the removal to another place, and is the very word which would he used on the supposition that one was taken to heaven without dying.

\caps1 (4) t\caps0 his interpretation of the passage in Genesis by Paul is in accordance with the uniform interpretation of the Jews. In the Targum of Onkelos it is evidently supposed that Enoch was transported without dying. In that Targum the passage in Gen 5:24 is rendered, "And Enoch walked in the fear of the Lord, and was not, for the Lord did not put him to death"- לּה lo ’ - ‘ ^a miyt yityeh Yahweh . So also in Ecclesiasticus or the Son of Sirach (49:14), "But upon the earth was no man created like Enoch; for he was taken from the earth."These opinions of the Jews and of the early translators, are of value only as showing that the interpretation which Paul has put upon Gen 5:2 is the natural interpretation. It is such as occurs to separate writers, without collusion, and thus shows that this is the meaning most naturally suggested by the passage.

That he should not see death - That is, that he should not experience death, or be made personally acquainted with it. The word "taste"often occurs in the same sense. Heb 2:9, "that he should taste death for every man;"compare Mat 16:28; Mar 9:1; Luk 9:27.

And was not found - Gen 5:24, "And he was not."That is, he was not in the land of the living. Paul retains the word used in the Septuagint.

He had this testimony, that he pleased God - Implied in the declaration in Gen 5:22, that he "walked with God."This denotes a state of friendship between God and him, and of course implies that his conduct was pleasing to God. The apostle appeals here to the sense of the account in Genesis, but does not retain the very "words."The meaning here is not that the testimony respecting Enoch was actually "given"before his translation, but that the testimony relates to his having "pleased God"before he was removed. "Stuart."In regard to this instructive fragment of history, and to the reasons why Enoch was thus removed, we may make the following remarks:

(1) The age in which he lived was undoubtedly one of great wickedness. Enoch is selected as the only one of that generation signalized by eminent piety, and he appears to have spent his life in publicly reproving a sinful generation, and in warning them of the approaching judgment; Jud 1:14-15. The wickedness which ultimately led to the universal deluge seems already to have commenced in the earth, and Enoch, like Noah, his great-grandson, was raised up as a preacher of righteousness to reprove a sinful generation.

\caps1 (2) i\caps0 t is not improbable that the great truths of religion in that age were extensively denied, and probably among other things the future state, the resurrection, the belief that man would exist in another world, and that it was maintained that death was the end of being - was an eternal sleep. If so, nothing could be better adapted to correct the prevailing evils than the removal of an eminent man, without dying, from the world. His departure would thus confirm the instructions of his life, and his removal, like the death of saints often now, would serve to make an impression which his living instructions would not.

\caps1 (3) h\caps0 is removal is, in itself, a very important and instructive fact in history. It has occurred in no other instance except that of Elijah; nor has any other living man been transported to heaven except the Lord Jesus. That fact was instructive in a great many respects:

(a) It showed that there was a future state - another world.

(b) It showed that the "body"might exist in that future state - though doubtless so changed as to adapt it to the condition of things there.

© It prepared the world to credit the account of the ascension of the Redeemer. If Enoch and Elijah were removed thus without dying, there was no intrinsic improbability that the Lord Jesus would be removed after having died and risen again.

(d) It furnishes a demonstration of the doctrine that the saints will exist hereafter, which meets all the arguments of the sceptic and the infidel. One single "fact"overturns all the mere "speculations"of philosophy, and renders nugatory all the objections of the sceptic. The infidel argues against the truth of the resurrection and of the future state from the "difficulties"attending the doctrine. A single case of one who has been raised up from the dead, or who has been removed to heaven, annihilates all such arguments - for how can supposed difficulties destroy a well-authenticated "fact?"

(e) It is an encouragement to piety. It shows that God regards his friends; that their fidelity and holy living please him; and that "in the midst of eminent wickedness and a scoffing world it is possible so to live as to please God."The conduct of this holy man, therefore, is an encouragement to us to do our duty though we stand alone; and to defend the truth though all who live with us upon the earth deny and deride it.

\caps1 (4) t\caps0 he removal of Enoch shows that the same thing would be "possible"in the case of every saint. God could do it in other cases, as well as in his, with equal ease. That his friends, therefore, are suffered to remain on the earth; that they linger on in enfeebled health, or are crushed by calamity, or are stricken down by the pestilence as others are, is not because God "could"not remove them as Enoch was without dying, but because there is some important "reason"why they should remain and linger, and suffer, and die. Among those reasons may be such as the following:

(a) The regular operation of the laws of nature as now constituted, require it. Vegetables die; the inhabitants of the deep die; the fowls that fly in the air, and the beasts that roam over hills and plains die; and man, by his sins, is brought under the operation of this great universal law. It would be "possible"indeed for God to save his people from this law, but it would require the interposition of continued "miracles,"and it is better to have the laws of nature regularly operating, than to have them constantly set aside by divine interposition.

(b) The power of religion is now better illustrated in the way in which the saints are actually removed from the earth, than it would be if they were all transported. Its power is now seen in its enabling us to overcome the dread of death, and in its supporting us in the pains and sorrows of the departing hour. It is a good thing to discipline the soul so that it will not fear to die; it shows how superior religion is to all the forms of philosophy, that it enables the believer to look calmly forward to his own certain approaching death It is an important matter to keep this up from age to age, and to show to each generation that religion can overcome the natural apprehension of the most fearful calamity which befalls a creature - death: and can make man calm in the prospect of lying beneath the clods of the valley, cold, dark, alone, to moulder back to his native dust.

© The death of the Christian does good. It preaches to the living. The calm resignation; the peace; the triumph of the dying believer, is a constant admonition to a thoughtless and wicked world. The deathbed of the Christian proclaims the mercy of God from generation to generation, and there is not a dying saint who may not, and who probably does not do great good in the closing hours of his earthly being.

(d) It may be added that the present arrangement falls in with the general laws of religion that we are to be influenced by faith, not by sight. If all Christians were removed like Enoch, it would be an argument for the truth of religion addressed constantly to the senses. But this is not the way in which the evidence of the truth of religion is proposed to man. It is submitted to his understanding, his conscience, his heart; and in this there is of design a broad distinction between religion and other things. Men act in other matters under the influence of the senses; it is designed that in religion they shall act under the influence of higher and nobler considerations, and that they shall be influenced not solely by a reference to what is passing before their eyes, but to the things which are not seen.

Barnes: Heb 11:6

But without faith it is impossible to please him - Without "confidence"in God - in his fidelity, his truth, his wisdom, his promises. And this is as true in other things as in religion. It is impossible for a child to please his father unless he has confidence in him. It is impossible for a wife to please her husband, or a husband a wife, unless they have confidence in each other. If there is distrust and jealousy on either part, there is discord and misery. We cannot be pleased with a professed friend unless he has such confidence in us as to believe our declarations and promises. The same thing is true of God. He cannot be pleased with the man who has no confidence in him; who doubts the truth of his declarations and promises; who does not believe that his ways are right, or that he is qualified for universal empire. The requirement of faith or confidence in God is not arbitrary; it is just what we require of our children, and partners in life, and friends, as the indispensable condition of our being pleased with them.

For he that cometh to God - In any way - as a worshipper. This is alike required in public worship, in the family, and in secret devotion.

Must believe that he is - That God exists. This is the first thing required in worship. Evidently we cannot come to him in an acceptable manner if we doubt his existence. We do not see him, but we must believe that he is; we cannot form in our mind a correct image of God, but this should not prevent a conviction that there is such a Being. But the declaration here implies more than that there should be a general persuasion of the truth that there is a God. It is necessary that we have this belief in lively exercise in the act of drawing near to him, and that we should realize that we are actually in the presence of the all-seeing Jehovah.

And that he is a rewarder of them that diligently seek him - This is equally necessary as the belief that he exists. If we could not believe that God would hear and answer our prayers, there could be no encouragement to call upon him. It is not meant here that the desire of the reward is to be the motive for seeking God - for the apostle makes no affirmation on that point; but that it is impossible to make an acceptable approach to him unless we have this belief.

Barnes: Heb 11:7

By faith Noah - It is less difficult to see that Noah must have been influenced "by faith"than that Abel and Enoch were. Everything which Noah did in reference to the threatened deluge, was done in virtue of simple faith or belief of what God said. It was not because he could show from the course of events that things were tending to such a catastrophe; or because such an event had occurred before, rendering it probable that it would be likely to occur again; or because this was the common belief of men, and it was easy to fall into this himself. It was simply because God had informed him of it, and he put unwavering reliance on the truth of the divine declaration.

Being warned of God - Gen 6:13."The Greek word used here means divinely admonished; compare Heb 8:5.

Of things not seen as yet - Of the flood which was yet future. The meaning is, that there were no visible signs of it; there was nothing which could be a basis of calculation that it would occur. This admonition was given an hundered and twenty years before the deluge, and of course long before there could have been any natural indications that it would occur.

Moved with fear - Margin, "Being wary."The Greek word - εὐλαβηθεὶς eulabētheis - occurs only here and in Act 23:10, "The chief captain fearing lest Paul,"etc. The noun occurs in Heb 5:7, "And was heard in that he feared,"(see the note on that place), and in Heb 12:28, "With reverence and godly fear."The verb properly means, "to act with caution, to be circumspect,"and then "to fear, to be afraid."So far as the "word"is concerned, it might mean here that Noah was influenced by the dread of what was coming, or it may mean that he was influenced by proper caution and reverence for God. The latter meaning agrees better with the scope of the remarks of Paul, and is probably the true sense. His reverence and respect for God induced him to act under the belief that what he had said was true, and that the calamity which he had predicted would certainly come upon the world.

Prepared an ark to the saving of his house - In order that his family might be saved. Gen 6:14-22. The salvation here referred to was preservation from the flood.

By the which - By which faith.

He condemned the world - That is, the wicked world around him. The meaning is, that by his confidence in God, and his preparation for the flood, he showed the wisdom of his own course and the folly of theirs. We have the same phrase now in common use where one who sets a good example is said to "condemn others."He shows the guilt and folly of their lives by the contrast between his conduct; and theirs. The wickedness of the sinner is condemned not only by preaching, and by the admonitions and threatenings of the Law of God, but by the conduct of every good man. The language of such a life is as plain a rebuke of the sinner as the most fearful denunciations of divine wrath.

And became heir of the righteousness which is by faith - The phrase "heir of righteousness"here means properly that he acquired, gained, or became possessed of that righteousness. It does not refer so much to the "mode"by which it was done as if it were by inheritance, as to the "fact"that he obtained it. The word "heir"is used in this general sense in Rom 4:13-14; Tit 3:7; Heb 1:2; Heb 6:17. Noah was not the "heir"to that righteousness by "inheriting"it from his ancestors, but in virtue of it he was regarded as among the heirs or sons of God, and as being a possessor of that righteousness which is connected with faith. The phrase "righteousness which is by faith"refers to the fact that he was regarded and treated as a righteous man. notes on Rom 1:17. It is observable here that it is not said that Noah had specific faith in Christ, or that his being made heir of the righteousness of faith depended on that, but it was in connection with his believing what God said respecting the deluge.

It was "faith or confidence"in God which was the ground of his justification, in accordance with the general doctrine of the Scriptures that it is only by faith that man can be saved, though the specific mode of faith was not what is required now under the gospel. In the early ages of the world, when few truths were revealed, a cordial belief of any of those truths showed that there was real confidence in God, or that the "principle"of faith was in the heart; in the fuller revelation which we enjoy, we are not only to believe those truths, but specifically to believe in him who has made the great atonement for sin, and by whose merits all have been saved who have entered heaven. The same faith or confidence in God which led Noah to believe what God said about the deluge would have led him to believe what he has said about the Redeemer; and the same confidence in Godwhich led him to commit himself to his safe keeping in an ark on the world of waters, would have led him to commit his soul to the safe keeping of the Redeemer, the true ark of safety. As the "principle"of faith, therefore, existed in the heart of Noah, it was proper that he should become, with others, an "heir of the righteousness which is by faith."

(If this righteousness which is by faith be the same with that in Rom 1:17; Rom 3:21; and of this there can be no doubt - if it be the same with what forms the ground of the sinner’ s justification in every age, namely, the glorious righteousness which Christ has worked out in his active and passive obedience - then clearly there is no way of getting possession of this, but by faith in Jesus, And, without doubt, by "this"faith, Noah was saved. It is absurd to suppose that the doctrine of salvation by the Redeemer was unknown to him. Was not the ark itself a type and pledge of this salvation? 1Pe 3:21. Was Noah ignorant of the promise concerning the Messiah? Dr. Owen can scarce speak with patience of the view that excludes Christ as the specific object of Noah’ s faith,"That in this faith of the patriarchs no respect was had unto Christ and his righteousness, is such a putid figment, is so destructive of the first promises, and of all true faith in the church of old, is so inconsistent with, and contrary to the design of the apostle, and is so utterly destructive of the whole force of his argument, that it deserves no consideration."The idea indeed seems to derogate from the glory of Christ as the alone object of faith and salvation in every age; see also Scott. Bloomfield, McLean.)

In regard to the circumstances which show the strength of his faith, we may make the following remarks:

(1) It pertained to a very distant future event. It looked forward to what was to happen after a lapse of an hundred and twenty years. This was known to Noah Gen 6:3, and at this long period before it occurred, he was to begin to build an ark to save himself and family; to act as though this would be undoubtedly true. This is a much longer period than man now is required to exercise faith before that is realized which is the object of belief. Rare is it that three score years intervene between the time when a man first believes in God and when he enters into heaven; much more frequently it is but a few months or days; not an instance now occurs in which the period is lengthened out to 120 years.

\caps1 (2) t\caps0 here was no outward "evidence"that what Noah believed would occur. There were no appearances in nature which indicated that there would be such a flood of waters after more than a century had passed away. There were no breakings up of the fountains of the deep; no marks of the far distant storm gathering on the sky which could be the basis of the calculation. The "word of God"was the only ground of evidence; the only thing to which he could refer gainsayers and revilers. It is so now. There are no visible signs of the coming of the Saviour to judge the world. Yet the true believer feels and acts as if it were so - resting on the sure word of God.

\caps1 (3) t\caps0 he course of things was much against the truth of what Noah believed. No such event had ever occurred. There is no evidence that there had ever been a storm of rain half sufficient to drown the world; or that there had ever been the breaking up of the deep, or that there had been ever a partial deluge. For sixteen hundred years the course of nature had been uniform, and all the force of this uniformity would be felt and urged when it should be alleged that this was to be disturbed and to give place to an entire new order of events. Compare 2Pe 3:4. The same thing is now felt in regard to the objects of the Christian faith. The course of events is uniform. The laws of nature are regular and steady. The dead do not leave their graves. Seasons succeed each other in regular succession; people are born, live, and die, as in former times; fire does not wrap the earth in flames; the elements do not melt with fervent heat; seed-time and harvest, cold and heat, summer and winter follow each other, and "all things continue as they were from the beginning of the creation."How many probabilities are there now, therefore, as there were in the time of Noah, against what is the object of faith!

\caps1 (4) i\caps0 t is not improbable that when Noah proclaimed the approaching destruction of the world by a deluge, the "possibility"of such an event was strongly denied by the philosophers of that age. The fact that such an event could have occurred has been denied by infidel philosophers in our own times, and attempts have been gravely made to show that the earth did not contain water enough to cover its surface to the height mentioned in the Scriptures, and that no condensation of the vapour in the atmosphere could produce such an effect. It is not improbable that some such arguments may have been used in the time of Noah, and "it is morally certain that he could not meet those arguments by any philosophy of his own."There is no reason to think that he was endowed with such a knowledge of chemistry as to be able to show that such a thing was possible, or that he had such an acquaintance with the structure of the earth as to demonstrate that it contained within itself the elements of its own destruction. All that he could oppose to such speculations was the simple declaration of God; and the same thing is also true now in regard to the cavils and philosophical arguments of infidelity. Objections drawn from philosophy are often made against the doctrine of the resurrection of the body; the destruction of the earth by the agency of fire; and even the existence of the soul after death. These difficulties may be obviated partly by science; but the proof that these events will occur, does not depend on science. It is a matter of simple faith; and all that we can in fact oppose to these objections is the declaration of God. The result showed that Noah was not a feel or a fanatic in trusting to the Word of God against the philosophy of his age; and the result will show the same of the Christian in his confiding in the truth of the divine declarations against the philosophy of "his"age.

\caps1 (5) i\caps0 t is beyond all question that Noah would be subjected to much ridicule and scorn. He would be regarded as a dreamer; a fanatic; an alarmist; a wild projector. The purpose of making preparation for such an event as the flood, to occur after the lapse of an hundred and twenty years, and when there were no indications of it, and all appearances were against it, would be regarded as in the highest degree wild and visionary. The design of building a vessel which would outride the storm, and which would live in such an open sea, and which would contain all sorts of animals, with the food for them for an indefinite period, could not but have been regarded as eminently ridiculous. When the ark was preparing, nothing could have been a more happy subject for scoffing and jibes. In such an age, therefore, and in such circumstances, we may suppose that all the means possible would have been resorted to, to pour contempt on such an undertaking. They who had wit, would find here an ample subject for its exercise; if ballads were made then, no more fertile theme for a profane song could be desired than this; and in the haunts of revelry, intemperance, and pollution, nothing would furnish a finer topic to give point to a jest, than the credulity and folly of the old man who was building the ark. It would require strong faith to contend thus with the wit, the sarcasm, the contempt, the raillery, and the low jesting, as well as with the wisdom and philosophy of a whole world. Yet it is a fair illustration of what occurs often now, and of the strength of that faith in the Christian heart which meets meekly and calmly the scoffs and jeers of a wicked generation.

\caps1 (6) a\caps0 ll this would be heightened by delay. The time was distant. What now completes four generations would have passed away before the event predicted would occur. Youth grew up to manhood, and manhood passed on to old age, and still there were no signs of the coming storm. That was no feeble faith which could hold on in this manner, for an hundred and twenty years, believing unwaveringly that all which God had said would be accomplished. But it is an illustration of faith in the Christian church now. The church maintains the same confidence in God from age to age - and regardless of all the reproaches of scoffers, and all the arguments of philosophy, still adheres to the truths which God has revealed. So with individual Christians. They look for the promise. They are expecting heaven. They doubt not that the time will come when they will be received to glory; when their bodies will be raised up glorified and immortal, and when sin and sorrow will be no more.

In the conflicts and trials of life the time of their deliverance may seem to be long delayed. The world may reproach them, and Satan may tempt them to doubt whether all their hope of heaven is not delusion. But their faith fails not, and though hope seems delayed, and the heart is sick, yet they keep the eye on heaven. So it is in regard to the final triumphs of the gospel. The Christian looks forward to the time when the earth shall be full of the knowledge of God as the waters cover the sea. Yet that time may seem to be long delayed. Wickedness triumphs. A large part of the earth is still filled with the habitations of cruelty. The progress of the gospel is slow. The church comes up reluctantly to the work. The enemies of the cause exult and rejoice, and ask with scoffing triumph where is the evidence that the nations will be converted to God? They suggest difficulties; they refer to the numbers, and to the opposition of the enemies of the true religion; to the might of kingdoms, and to the power of fixed opinion, and to the hold which idolatry has on mankind, and they sneeringly inquire at what period will the world be converted to Christ? Yet in the face of all difficulties, and arguments, and sneers, "faith"confides in the promise of the Father to the Son, that the "heathen shall be given to him for an inheritance, and the uttermost parts of the earth for a possession,"Psa 2:8. The faith of the true Christian is as strong in the fulfillment of this promise, as that of Noah was in the assurance that the guilty world would be destroyed by a flood of waters.

Barnes: Heb 11:8

By faith Abraham - There is no difficulty in determining that Abraham was influenced by faith in God. The case is even stronger than that of Noah, for it is expressly declared, Gen 15:6, "And he believed in the Lord; and he counted it to him for righteousness."Compare notes, Rom 4:1-5. In the illustrations of the power of faith in this chapter, the apostle appeals to two instances in which it was exhibited by Abraham, "the father of the faithful."Each of these required confidence in God of extraordinary strength, and each of them demanded a special and honorable mention. The first was that when he left his own country to go to a distant land of strangers (Gen 15:8-10); the other when he showed his readiness to sacrifice his own son in obedience to the will of God, Heb 11:17-19.

When he was called - Gen 12:1, "Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father’ s house, unto a land that I will show thee."

Into a place which he should after receive for an inheritance, obeyed - To Palestine, or the land of Canaan, though that was not indicated at the time.

And he went out, not knowing whither he went - Gen 12:4. Abraham at that time took with him Sarai, and Lot the son of his brother, and "the souls that they had gotten in Haran."Terah, the father of Abraham, started on the journey with them, but died in Haran; Gen 11:31-32. The original call was made to Abraham, Gen 12:1; Act 7:2-3, but he appears to have induced his father and his nephew to accompany him. At this time he had no children Gen 11:30, though it seems probable that Lot had; Gen 12:5. Some, however, understand the expression in Gen 12:5, "and the souls they had gotten in Haran,"as referring to the servants or domestics that they had in various ways procured, and to the fact that Abraham and Lot gradually drew around them a train of dependents and followers who were disposed to unite with them, and accompany them wherever they went. The Chaldee Paraphrast; understands it of the proselytes which Abraham had made there - "All the souls which he had subdued unto the law."When it is said that Abraham "went out, not knowing whither he went,"it must be understood as meaning that he was ignorant to what country he would in fact be led. If it be supposed that he had some general intimation of the nature of that country, arid of the direction in which it was situated, yet it must be remembered that the knowledge of geography was then exceedingly imperfect; that this was a distant country; that it lay beyond a pathless desert, and that probably no traveler had ever come from that land to apprize him what it was. All this serves to show what was the strength of the faith of Abraham.

Barnes: Heb 11:9

By faith he sojourned in the land of promise, as in a strange country - The land of Canaan that had been promised to him and his posterity. He resided there as if he were a stranger and sojourner. He had no possessions there which he did not procure by honest purchase; he owned no land in fee-simple except the small piece which he bought for a burial-place; see Gen 23:7-20. In all respects he lived there as if he had no special right in the soil; as if he never expected to own it; as if he were in a country wholly owned by others. He exercised no privileges which might not have been exercised by any foreigner, and which was not regarded as a right of common - that of feeding his cattle in any unoccupied part of the land; and he would have had no power of ejecting any other persons excepting what anyone might have enjoyed by the pre-occupancy of the pasture-grounds. To all intents and purposes he was a stranger. Yet he seems to have lived in the confident and quiet expectation that that land would at some period come into the possession of his posterity. It was a strong instance of faith that he should cherish this belief for so long a time, when he was a stranger there; when he gained no right in the soil except in the small piece that was purchased as a burial-place for his wife, and when he saw old age coming on and still the whole land in the possession of others.

Dwelling in tabernacles - In tents - the common mode of living in countries where the principal occupation is that of keeping flocks and herds. His dwelling thus in moveable tents looked little like its being his permanent possession.

With Isaac and Jacob, the heirs with him of the same promise - That is, the same thing occurred in regard to them, which had to Abraham. "They"also lived in tents. They acquired no fixed property, and no title to the land except to the small portion purchased as a burial-place. Yet they were heirs of the same promise as Abraham, that the land would be theirs. Though it was still owned by others, and filled with its native inhabitants, yet they adhered to the belief that it would come into the possession of their families. In their moveable habitations; in their migrations from place to place, they seem never to have doubted that the fixed habitation of their posterity was to be there, and that all that had been promised would be certainly fulfilled.

Barnes: Heb 11:10

For he looked for a city which hath foundations - It has been doubted to what the apostle here refers. Grotius and some others suppose, that he refers to Jerusalem, as a permanent dwelling for his posterity, in contradistinction from the unsettled mode of life which Abraham, Isaac, and Jacob led. But there is no evidence that Abraham looked forward to the building of such a city, for no promise was made to him of this kind; and this interpretation falls evidently below the whole drift of the passage; compare Heb 11:14-16; Heb 12:22; Heb 13:14. Phrases like that of "the city of God,""a city with foundations,""the new Jerusalem,"and "the heavenly Jerusalem"in the time of the apostle, appear to have acquired a kind of technical signification. They referred to "heaven"- of which Jerusalem, the seat of the worship of God, seems to have been regarded as the emblem. Thus, in Heb 12:22, the apostle speaks of the "heavenly Jerusalem,"and in Heb 13:14, he says, "here have we no continuing city, but we seek one to come."

In Rev 21:2, John says that he "saw the holy city, new Jerusalem, coming down from God, out of heaven,"and proceeds in that chapter and the following to give a most beautiful description of it. Even so early as the time of Abraham, it would seem that the future blessedness of the righteous was foretold under the image of a splendid city reared on permanent foundations. It is remarkable that Moses does not mention this as an object of the faith of Abraham, and it is impossible to ascertain the degree of distinctness which this had in his view. It is probable that the apostle in speaking of his faith in this particular did not rely on any distinct record, or even any tradition, but spoke of his piety in the language which he would use to characterize religion of any age, or in any individual. He was accustomed, in common with others of his time, to contemplate the future blessedness of the righteous under the image of a beautiful city; a place where the worship of God would be celebrated for ever - a city of which Jerusalem was the most striking representation to the mind of a Jew. It was natural for him to speak of strong piety in this manner wherever it existed, and especially in such a case as that of Abraham, who left his own habitation to wander in a distant land,

This fact showed that he regarded himself as a stranger and sojourner, and yet he had a strong expectation of a fixed habitation, and a permanent inheritance. He must, therefore, have looked on to the permanent abodes of the righteous; the heavenly city; and though he had an undoubted confidence that the promised land would be given to his posterity, yet as he did not possess it himself, he must have looked for his own permanent abode to the fixed residence of the just in heaven. This passage seems to me to prove that Abraham had an expectation of future happiness after death. There is not the slightest evidence that he supposed there would be a magnificent and glorious capital where the Messiah would personally reign, and where the righteous dead, raised from their graves, would dwell in the second advent of the Redeemer. All that the passage fairly implies is, that while Abraham. expected the possession of the promised land for his posterity, yet his faith looked beyond this for a permanent home in a future world.

Whose builder and maker is God - Which would not be reared by the agency of man, but of which God was the immediate and direct architect. This shows conclusively, I think, that the reference in this allusion to the "city"is not to Jerusalem, as Grotius supposes; but the language is just such as will appropriately describe heaven, represented as a city reared without human hands or art, and founded and fashioned by the skill and power of the Deity; compare the notes on 2Co 5:1. The language here applied to God as the "architect"or framer of the universe, is often used in the classic writers. See Kuinoel and Wetstein. The apostle here commends the faith of Abraham as eminently strong. The following "hints"will furnish topics of reflection to those who are disposed to inquire more fully into its strength:

(1) The journey which he undertook was then a long and dangerous one. The distance from Haran to Palestine by a direct route was not less than four hundred miles, and this journey lay across a vast desert - a part of Arabia Deserta. That journey has always been tedious and perilous; but to see its real difficulty, we must put ourselves into the position in which the world was four thousand years ago. There was no knowledge of the way; no frequented path; no facility for traveling; no turnpike or rail-way; and such a journey then must have appeared incomparably more perilous than almost any which could now be undertaken.

\caps1 (2) h\caps0 e was going among strangers. Who they were he knew not; but the impression could not but have been made on his mind that they were strangers to religion, and that a residence among them would be anything but desirable.

\caps1 (3) h\caps0 e was leaving country, and home, and friends; the place of his birth and the graves of his fathers, with the moral certainty that he would see them no more.

\caps1 (4) h\caps0 e had no right to the country which he went to receive. He could urge no claim on the ground of discovery, or inheritance, or conquest at any former period; but though he went in a peaceful manner, and with no power to take it, and could urge no claim to it whatever, yet he went with the utmost confidence that it would be his. He did not even expect to buy it - for he had no means to do this, and it seems never to have entered his mind to bargain for it in any way, except for the small portion that be needed for a burying-ground.

(5) He had no means of obtaining possession. He had no wealth to purchase it; no armies to conquer it; no title to it which could be enforced before the tribunals of the land. The prospect of obtaining it must have been distant, and probably he saw no means by which it was to be done. In such a case, his only hope could be in God.

\caps1 (6) i\caps0 t is not impossible that the enterprise in that age might have been treated by the friends of the patriarch as perfectly wild and visionary. The prevailing religion evidently was idolatry, and the claim which Abraham set up to a special call from the Most High, might have been deemed entirely fanatical. To start off on a journey through a pathless desert; to leave his country and home, and all that he held dear, when he himself knew not whither he went; to go with no means of conquest, but with the expectation that the distant and unknown land would be given him, could not but have been regarded as a singular instance of visionary hope. The whole transaction, therefore, was in the highest degree an act of simple confidence in God, where there was no human basis of calculation, and where all the principles on which people commonly act would have led him to pursue just the contrary course. It is, therefore, not without reason that the faith of Abraham is so commended.

Barnes: Heb 11:11

Through faith also Sarah herself received strength to conceive seed - The word "herself"here - αὐτὴ autē - implies that there was something remarkable in the fact that "she"should manifest this faith. Perhaps there may be reference here to the incredulity with which she at first received the announcement that she should have a child; Gen 18:11, Gen 18:13. Even "her"strong incredulity was overcome, and though everything seemed to render what was announced impossible, and though she was so much disposed to laugh at the very suggestion at first, yet her unbelief was overcome, and she ultimately credited the divine promise. The apostle does not state the authority for his assertion that the strength of Sarah was derived from her faith, nor when particularly it was exercised. The argument seems to be, that here was a case where all human probabilities were against what was predicted, and where, therefore, there must have been simple trust in God. Nothing else but "faith"could have led her to believe that in her old age she would have borne a son.

When she was past age - She was at this time more than ninety years of age; Gen 17:17; compare Gen 18:11.

Because she judged him faithful who had promised - She had no other ground of confidence or expectation. All human probability was against the supposition that at her time of life she would be a mother.

Barnes: Heb 11:12

Therefore sprang there even of one - From a single individual. What is observed here by the apostle as worthy of remark, is, that the whole Jewish people sprang from one man, and that, as the reward of his strong faith he was made the father and founder of a nation.

And him as good as dead - So far as the subject under discussion is concerned, To human appearance there was no more probability, that he would have a son at that period of life, than that the dead would have.

So many as the stars in the sky ... - An innumerable multitude. This was agreeable to the promise; Gen 15:5; Gen 22:17. The phrases used here are often employed to denote a vast multitude, as nothing appears more numerous than the stars of heaven, or than the sands that lie on the shores of the ocean. The strength of faith in this case was, that there was simple confidence in God in the fulfillment of a promise where all human probabilities were against it. This is, therefore, an illustration of the nature of faith. It does not depend on human reasoning; on analogy; on philosophical probabilities; on the foreseen operation of natural laws; but on the mere assurance of God - no matter what may be the difficulties to human view, or the improbabilities against it.

Barnes: Heb 11:13

These all died in faith - That is, those who had been just mentioned - Abraham, Isaac, Jacob, and Sarah. It was true of Abel and Noah also that they died in faith, but they are not included in "this"declaration, for the "promises"were not particularly entrusted to them, and if the word "these"be made to include them it must include Enoch also, who did not die at all. The phrase used here, "these all died in faith,"does not mean that they died in the exercise or possession of religion, but more strictly that they died not having possessed what was the object of their faith. They had been looking for something future, which they did not obtain during their lifetime, and died believing that it would yet be theirs.

Not having received the promises - That is, not having received the "fulfillment"of the promises; or "the promised blessings."The promises themselves they "had"received; compare Luk 24:49; Act 1:4; Act 2:39; Gal 3:14, and Heb 11:33, Heb 11:39. In all these places the word "promise"is used by metonymy "for the thing promised."

But having seen them afar off - Having seen that they would be fulfilled in future times; compare Joh 8:56. It is probable that the apostle here means that they saw "the entire fulfillment"of all that the promises embraced in the future - that is, the bestowment of the land of Canaan, the certainty of a numerous posterity, and of the entrance into the heavenly Canaan - the world of fixed and permanent rest. According to the reasoning of the apostle here the "promises"to which they trusted included all these things. And were persuaded of them - Had no doubt of their reality.

And embraced them - This word implies more than our word "embrace"frequently does; that is, "to receive as true."It means properly "to draw to oneself;"and then to embrace as one does a friend from whom he has been separated. It then means to greet, salute, welcome, and here means a joyful greeting of those promises; or a pressing them to the heart as we do a friend. It was not a cold and formal reception of them, but a warm and hearty welcome. Such is the nature of true faith when it embraces the promises of salvation. No act of pressing a friend to the bosom is ever more warm and cordial.

And confessed that they were strangers - Thus, Abraham said Gen 23:4, "I am a stranger and a sojourner with you."That is, he regarded himself as a foreigner; as having no home and no possessions there. It was on this ground that he proposed to buy a burial-place of the sons of Heth.

And pilgrims - This is the word - παρεπίδημος parepidēmos - which is used by Abraham, as rendered by the Septuagint in Gen 23:4, and which is translated "sojourner"there in the common English version. The word "pilgrim"means properly "a wanderer, a traveler,"and particularly one who leaves his own country to visit a holy place. This sense does not quite suit the meaning here, or in Gen 23:4. The Hebrew word - תּושׁב towshaab - means properly one who "dwells in a place,"and particularly one who is a "mere"resident without the rights of a citizen. The Greek word means a "by-resident;"one who lives by another; or among a people not his own. This is the idea here. It is not that they confessed themselves to be wanderers; or that they had left their home to visit a holy place, but that they "resided"as mere sojourners in a, country that was not theirs. What might be their ultimate destination, or their purpose, is not implied in the meaning of the word. They were such as reside awhile among another people, but have no permanent home there.

On the earth - The phrase used here - ἐπὶ τῆς γῆς epi tēs gēs - might mean merely on the land of Canaan, but the apostle evidently uses it in a larger sense as denoting the earth in general. There can be no doubt that this accords with the views which the patriarchs had - regarding themselves not only as strangers in the land of Canaan, but feeling that the same thing was true in reference to their whole residence upon the earth - that it was not their permanent home.

Barnes: Heb 11:14

For they that say such things ... - That speak of themselves as having come into a land of strangers; and that negotiate for a small piece of land, not to cultivate, but to bury their dead. So we should think of any strange people coming among us now - who lived in tents; who frequently changed their residence; who became the purchasers of no land except to bury their dead, and who never spake of becoming permanent residents. We should think that they were in search of some place as their home, and that they had not yet found it. Such people were the Hebrew patriarchs. They lived and acted just as if they had not yet found a permanent habitation, but were traveling in search of one.

Barnes: Heb 11:15

And truly if they had been mindful of that country ... - If they had remembered it with sufficient interest and affection to have made them desirous to return.

They might have had opportunity to have returned - The journey was not so long or perilous that they could not have retraced their steps. It would have been no more difficult or dangerous for them to do that than it was to make the journey at first. This shows that their remaining as strangers and sojourners in the land of Canaan was voluntary. They preferred it, with all its inconveniences and hardships, to a return to their native land. The same thing is true of all the people of God now. If they choose to return to the world, and to engage again in all its vain pursuits, there is nothing to hinder them. There are "opportunities"enough. There are abundant inducements held out. There are numerous frivolous and worldly friends who would regard it as a matter of joy and triumph to have them return to vanity and folly again. They would welcome them to their society; rejoice to have them participate in their pleasures; and be willing that they should share in the honors and the wealth of the world. And they might do it. There are multitudes of Christians who could grace, as they once did, the ball-room: who could charm the social party by song and wit; who could rise to the highest posts of office, or compete successfully with others in the race for the acquisition of fame. They have seen and tasted enough of the vain pursuits of the world to satisfy them with their vanity; they are convinced of the sinfulness of making these things the great objects of living; their affections are now fixed on higher and nobler objects, and they "choose"not to return to those pursuits again, but to live as strangers and sojourners on the earth - for there is nothing more "voluntary"than religion.

Barnes: Heb 11:16

But now they desire a better country, that is, an heavenly - That is, at the time referred to when they confessed that they were strangers and sojourners, they showed that they sought a better country than the one which they had left. They lived as if they had no expectation of a permanent residence on earth, and were looking to another world. The argument of the apostle here appears to be based upon what is apparent from the whole history, that they had a confident belief that the land of Canaan would be given to "their posterity,"but as for "themselves"they had no expectation of permanently dwelling there, but looked to a home in the heavenly country. Hence, they formed no plans for conquest; they laid claim to no title in the soil; they made no purchases of farms for cultivation; they lived and died without owning any land except enough to bury their dead. All this appears as if they looked for a final home in a "better country, even a heavenly."

Wherefore God is not ashamed to be called their God - Since they had such an elevated aim, he was willing to speak of himself as their God and Friend. They acted as became his friends, and he was not ashamed of the relation which he sustained to them. The language to which the apostle evidently refers here is what is found in Exo 3:6, "I am the God of Abraham, the God of Isaac, and the God of Jacob."We are not to suppose that God is ever "ashamed"of anything that he does. The meaning here is, that they had acted in such a manner that it was fit that he should show toward them the character of a Benefactor, Protector, and Friend.

For he hath prepared for them a city - Such as they had expected - a heavenly residence; Heb 11:10. There is evidently here a reference to heaven, represented as a city - the new Jerusalem - prepared for his people by God himself; compare the notes on Mat 25:34. Thus, they obtained what they had looked for by faith. The wandering and unsettled patriarchs to whom the promise was made, and who showed all their lives that they regarded themselves as strangers and pilgrims, were admitted to the home of permanent rest, and their posterity was ultimately admitted to the possession of the promised land. Nothing could more certainly demonstrate that the patriarchs believed in a future state than this passage. They did not expect a permanent home on earth. They made no efforts to enter into the possession of the promised land themselves. They quietly and calmly waited for the time when God would give it to their posterity, and in the meantime for themselves they looked forward to their permanent home in the heavens.

Even in this early period of the world, therefore, there was the confident expectation of the future state; compare the notes on Mat. 22:3l-32. We may remark, that the life of the patriarchs was, in all essential respects, such as we should lead. They looked forward to heaven; they sought no permanent possessions here; they regarded themselves as strangers and pilgrims on the earth. So should we be. In our more fixed and settled habits of life; in our quiet homes; in our residence in the land in which we were born, and in the society of old and tried friends, we should yet regard ourselves as "strangers and sojourners."We have here no fixed abode. The houses in which we dwell will soon be occupied by others; the paths in which we go will soon be trod by the feet of others; the fields which we cultivate will soon be plowed and sown and reaped by others. Others will read the books which we read; sit down at the tables where we sit; lie on the beds where we repose; occupy the chambers where we shall die, and from whence we shall be removed to our graves. If we have any permanent home, it is in heaven; and that we have, the faithful lives of the patriarchs teach us, and the unerring word of God everywhere assures us.

Barnes: Heb 11:17

By faith Abraham - The apostle had stated one strong instance of the faith of Abraham, and he now refers to one still more remarkable - the strongest illustration of faith, undoubtedly, which has ever been evinced in our world.

When he was tried - The word used here is rendered "tempted,"in Mat 4:1, Mat 4:3; Mat 16:1; Mat 19:3; Mat 22:18, Mat 22:35, and in twenty-two other places in the New Testament; "prove,"in Joh 6:6; "hath gone about,"in Act 24:6; "examine,"2Co 13:5; and "tried,"in Rev 2:2, Rev 2:10; Rev 3:10. It does not mean here, as it often does, to place inducements before one to lead him to do wrong, but to subject his faith to a "trial"in order to test its genuineness and strength. The meaning here is, that Abraham was placed in circumstances which showed what was the real strength of his confidence in God.

Offered up Isaac - That is, he showed that he was ready and willing to make the sacrifice, and would have done it if he had not been restrained by the voice of the angel; Gen 22:11-12. So far as the intention of Abraham was concerned, the deed was done, for he had made every preparation for the offering, and was actually about to take the life of his son.

And he that had received the promises offered up his only begotten son - The promises particularly of a numerous posterity. The fulfillment of those promises depended on him whom he was now about to offer as a sacrifice. If Abraham had been surrounded with children, or if no special promise of a numerous posterity had been made to him, this act would not have been so remarkable. It would in any case have been a strong act of faith; it "was especially"strong in his ease from the circumstances that he had an only son, and that the fulfillment of the promise depended on his life.

Barnes: Heb 11:18

Of whom it was said, That in Isaac shall thy seed be called; - Gen 21:12. A numerous posterity had been promised to him. It was there said expressly that this promise was not to be fulfilled through the son of Abraham, by the bondwoman Hagar, but through Isaac. Of course, it was implied that Isaac was to reach manhood, and yet notwithstanding this, and notwithstanding Abraham fully believed it, be prepared deliberately, in obedience to the divine command, to put him to death. The phrase "thy seed be called"means, that his posterity was to be named after Isaac, or was to descend only from him. The word "called"in the Scriptures is often equivalent to the verb "to be;"see Isa 56:7. To "name"or "call"a thing was the same as to say that it was, or that it existed. It does not mean here that his "spiritual"children were to be called or selected from among the posterity of Isaac, but that the posterity promised to Abraham would descend neither from Ishmael nor the sons of Keturah, but in the line of Isaac. This is a strong circumstance insisted on by the apostle to show the strength of Abraham’ s faith. It was shown not only by his willing hess to offer up the child of his old age - his only son by his beloved wife, but by his readiness, at the command of God, to sacrifice even him on whom the fulfillment of the promises depended.

Barnes: Heb 11:19

Accounting that God was able to raise him up even from the dead - And that he would do it; for so Abraham evidently believed, and this idea is plainly implied in the whole narrative. There was no other way in which the promise could be fulfilled; and Abraham reasoned justly in the case. He had received the promise of a numerous posterity. He had been told expressly that it was to be through this favorite child. He was now commanded to put him to death as a sacrifice, and he prepared to do it. To fulfil these promises, therefore, there was no other way possible but for him to be raised up from the dead, and Abraham fully believed that it would be done. The child had been given to him at first in a supernatural manner, and he was prepared, therefore, to believe that he would be restored to him again by miracle. He did not doubt that be who had given him to him in a manner at first so contrary to all human probability, could restore him again in a method as extraordinary. He, therefore, anticipated that he would raise him up immediately from the dead. That this was the expectation of Abraham is apparent from the narrative in Gen 22:5, "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;"in the plural - ונּשׁובּה אליכם w^a naashuwbaah '^a lēykem - "and we will return;"that is, I and Isaac will return, for no other persons went with them, Heb 11:6. As Abraham went with the full expectation of sacrificing Isaac, and as he expected Isaac to return with him, it follows that he believed that God would raise him up immediately from the dead.

From whence also he received him in a figure - There has been great difference of opinion as to the sense of this passage, but it seems to me to be plain. The obvious interpretation is that he then received him by his being raised up from the altar as if from the dead. He was to Abraham dead. He had given him up. He had prepared to offer him as a sacrifice. He lay there before him as one who was dead From that altar he was raised up by direct divine interposition, as if he was raised from the grave, and this was to Abraham a "figure"or a representation of the resurrection. Other interpretations may be seen in Stuart in loc. - The following circumstances will illustrate the strength of Abraham’ s faith in this remarkable transaction.

\caps1 (1) t\caps0 he strong persuasion on his mind that God had commanded this. In a case of this nature - where such a sacrifice was required - how natural would it have been for a more feeble faith to have doubted whether the command came from God! It might have been suggested to such a mind that this must be a delusion, or a temptation of Satan; that God "could not"require such a thing; and that whatever might be the appearance of a divine command in the case, there must be some deception about it. Yet Abraham does not appear to have reasoned about it at all, or to have allowed the strong feelings of a father to come in to modify his conviction that God had commanded him to give up his son. What an example is this to us! And how ready should we be to yield up a son - an only son - when God comes himself and removes him from us.

\caps1 (2) t\caps0 he strength of his faith was seen in the fact that in obedience to the simple command of God, all the strong feelings of a father were overcome. On the one hand there were his warm affections for an only son; and on the other there was the simple command of God. They came in collision - but Abraham did not hesitate a moment. The strong paternal feeling was sacrificed at once. What an example this too for us! When the command of God and our own attachments come into collision, we should not hesitate a moment. God is to be obeyed. His command and arrangements are to be yielded to, though most tender ties are rent asunder, and though the heart bleeds.

\caps1 (3) t\caps0 he strength of his faith was seen in the fact, that, in obedience to the command of God, he resolved to do what in the eyes of the world would be regarded as a most awful crime. There is no crime of a higher grade than the murder of a son by the hand of a father. So it is now estimated by the world, and so it would have been in the time of Abraham. All the laws of God and of society appeared to be against the act which Abraham was about to commit, and he went forth not ignorant of the estimate which the world would put on this deed if it were known. How natural in such circumstances would it have been to argue that God could not possibly give such a command; that it was against all the laws of heaven and earth; that there was required in this what God and man alike must and would pronounce to be wrong and abominable! Yet Abraham did not hesitate. The command of God in the case was to his mind a sufficient proof that this was right - and it should teach us that whatever our Maker commands us should be done - no matter what may be the estimate affixed to it by human laws, and no matter how it may be regarded by the world.

\caps1 (4) t\caps0 he strength of his faith was seen in the fact that there was a positive promise of God to himself which would seem to be frustrated by what he was about to do. God had expressly promised to him a numerous posterity, and had said that it was to be through this son. How could this be if he was put to death as a sacrifice? And how could God command such a thing when his promise was thus positive? Yet Abraham did not hesitate. It was not for him to reconcile these things; it was his to obey. He did not doubt that somehow all that God had said would prove to be true; and as he saw but one way in which it could be done - by his being immediately restored to life - he concluded that that was to be the way. So when God utters his will to us, it is ours simply to obey. It is not to inquire in what way his commands or revealed truth can be reconciled with other things. He will himself take care of that. It is ours at once to yield to what he commands, and to believe that somehow all that he has required and said will be consistent with everything else which he has uttered.

\caps1 (5) t\caps0 he strength of the faith of Abraham was seen in his belief that God would raise his son from the dead. Of that he had no doubt. But what evidence had he of that? It had not been promised. No case of the kind had ever occurred; and the subject was attended with all the difficulties which attend it now. But Abraham believed it; for, first, there was no other way in which the promise of God could be fulfilled; and second, such a thing would be no more remarkable than what had already occurred. It was as easy for God to raise him from the dead as it was to give him at first contrary to all the probabilities of the case, and he did not, therefore, doubt that it would be so. Is it less easy for us to believe the doctrine of the resurrection than it was for Abraham? Is the subject attended with more difficulties now than it was then? The faith of Abraham in this remarkable instance shows us that the doctrine of the resurrection of the dead, not withstanding the limited revelations then enjoyed, and all the obvious difficulties of the case, was early believed in the world; and as those difficulties are no greater now, and as new light has been shed upon it by subsequent revelations, and especially as in more than one instance the dead have been actually raised, those difficulties should not be allowed to make us doubt it now.

Barnes: Heb 11:20

By faith Isaac blessed Jacob and Esau concerning things to come - see Gen 27:26-40. The meaning is, that he pronounced a blessing on them in respect to their future condition. This was by faith in God who had communicated it to him, and in full confidence that he would accomplish all that was here predicted. The act of faith here was simply what believes that all that God says is true. There were no human probabilities at the time when these prophetic announcements were made, which could have been the basis of his calculation, but all that he said must have rested merely on the belief that God had revealed it to him. A blessing was pronounced on each, of a very different nature, but Isaac had no doubt that both would be fulfilled.

Barnes: Heb 11:21

By faith Jacob, when he was a dying - Gen 47:31; 48:1-20. That is, when he was about to die. He saw his death near when he pronounced this blessing on Ephraim and Manasseh, the sons of Joseph.

And worshipped, leaning upon the top of his staff - This is an exact quotation from the Septuagint in Gen 47:31. The English version of that place is, "and Israel bowed himself upon the bed’ s head,"which is a proper translation, in the main, of the word מטּה miTTah . That word, however, with different vowel points - מטּה maTTeh , means a branch, a bough, a rod, a staff, and the translators of the Septuagint have so rendered it. The Masoretic points are of no authority, and either translation, therefore, would be proper. The word rendered "head"in Gen 47:31 - "bed’ s head"- ראשׁ ro'sh , means properly head, but may there mean the top of anything, and there is no impropriety in applying it to the head or top of a staff. The word rendered in Gen 47:31 as "bowed"- וישׁתחו wayishtachuw - implies properly the idea of "worshipping."It is bowing, or prostration for the purpose of worship or homage.

Though the Septuagint and the apostle here have, therefore, given a somewhat different version from that commonly given of the Hebrew, and sustained by the Masoretic pointing, yet it cannot be demonstrated that the version is unauthorized, or that it is not a fair translation of the Hebrew. It has also the probabilities of the case in its favour. Jacob was tenderly affected in view of the goodness of God, and of the assurance that he would be conveyed from Egypt when he died, and buried in the land of his fathers. Deeply impressed with this, nothing was more natural than that the old man should lean reverently forward and incline his head upon the top of his staff, and adore the covenant faithfulness of his God. Such an image is much more natural and probable than that he should "bow upon his bed’ s head"- a phrase which at best is not very intelligible. If this be the true account, then the apostle does not refer here to what was done when he "blessed the sons of Joseph,"but to an act expressive of strong faith in God which had occurred just before. The meaning then is, "By faith when about to die he blessed the sons of Joseph; and by faith also he reverently bowed before God in the belief that when he died his remains would be conveyed to the promised land, and expressed his gratitude in an act of worship, leaning reverently on the top of his staff."The order in which these things are mentioned is of no consequence, and thus the whole difficulty in the case vanishes. Both the acts here referred to were expressive of strong confidence in God.

Barnes: Heb 11:22

By faith Joseph, when he died - When about to die; see Gen 50:24-25.

Made mention of the departing of the children of Israel - Margin, "remembered."The meaning is, that he called this to their mind; he spake of it. "And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob."This prediction of Joseph could have rested only on faith in the promise of God. There were no events then occurring which would be likely to lead to this, and nothing which could be a basis of calculation that it would be so, except what God had spoken. The faith of Joseph, then, was simple confidence in God; and its strength was seen in his firm conviction that what had been promised would be fulfilled, even when there were no appearances that to human view justified it.

And gave commandment concerning his bones - Gen 50:25. "And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence."He had such a firm belief that they would possess the land of promise, that he exacted an oath of them that they would remove his remains with them, that he might be buried in the land of his fathers. He could not have exacted this oaths, nor could they have taken it, unless both he and they had a sure confidence that what God had spoken would be performed.

Barnes: Heb 11:23

By faith Moses, when he was born - That is, by the faith of his parents. The faith of Moses himself is commended in the following verses. The statement of the apostle here is, that his parents were led to preserve his life by their confidence in God. They believed that he was destined to some great purpose, and that he would be spared, notwithstanding all the probabilities against it, and all the difficulties in the case.

Was hid three months of his parents - By his parents. In Exo 2:2, it is said that it was done "by his mother."The truth doubtless was, that the mother was the agent in doing it - since the concealment, probably, could be better effected by one than where two were employed - but that the father also concurred in it is morally certain. The concealment was, at first, probably in their own house. The command seems to have been Exo 1:22, that the child should be cast into the river as soon as born. This child was concealed in the hope that some way might be found out by which his life might be spared.

Because they saw he was a proper child - A fair, or beautiful child - ἀστεῖον asteion . The word properly means "pertaining to a city"- (from ἄστυ astu , a city); then urbane, polished, elegant; then fair, beautiful. In Act 7:20, it is said that he was "fair to God,"(Margin,); that is, exceedingly fair, or very handsome. His extraordinary beauty seems to have been the reason which particularly influenced his parents to attempt to preserve him. It is not impossible that they supposed that his uncommon beauty indicated that he was destined to some important service in life, and that they were on that account the more anxious to save him.

And they were not afraid of the king’ s commandment - Requiring that all male children should be given up to be thrown into the Nile. That is, they were not so alarmed, or did not so dread the king, as to be induced to comply with the command. The strength of the faith of the parents of Moses, appears:

(1)\caps1     b\caps0 ecause the command of Pharaoh to destroy all the male children was positive, but they had so much confidence in God as to disregard it.

(2)\caps1     b\caps0 ecause there was a strong improbability that their child could be saved. They themselves found it impossible to conceal him longer than three months, and when it was discovered, there was every probability that the law would be enforced and that the child would be put to death. Perhaps there was reason also to apprehend that the parents would be punished for disregarding the authority of the king.

(3)\caps1     b\caps0 ecause they probably believed that their child was destined to some important work. They thus committed him to God instead of complying with the command of an earthly monarch, and against strong probabilities in the ease, they believed that it was possible that in some way he might be preserved alive. The remarkable result showed that their faith was not unfounded.

Barnes: Heb 11:24

By faith Moses - He had confidence in God when he called him to be the leader of his people. He believed that he was able to deliver them, and he so trusted in him that he was willing at his command to forego the splendid prospects which opened before him in Egypt. "When he was come to years."Greek "being great;"that is, when he was grown up to manhood. He was at that time forty years of age; see the notes on Act 7:23. He took this step, therefore, in the full maturity of his judgment, and when there was no danger of being influenced by the ardent passions of youth.

Refused to be called the son of Pharaoh’ s daughter - When saved from the ark in which he was placed on the Nile, he was brought up for the daughter of Pharaoh; Exo 2:9. He seems to have been adopted by her, and trained up as her own son. What prospects this opened before him is not certainly known. There is no probability that he would he the heir to the crown of Egypt, as is often affirmed, for there is no proof that the crown descended in the line of daughters; nor if it did, is there any probability that it would descend on an adopted son of a daughter. But his situation could not but be regarded as highly honorable, and as attended with great advantages. It gave him the opportunity of receiving the best education which the times and country afforded - an opportunity of which he seems to have availed himself to the utmost; notes, Act 7:22. It would doubtless be connected with important offices in the state. It furnished the opportunity of a life of ease and pleasure - such as they commonly delight in who reside at courts. And it doubtless opened before him the prospect of wealth - for there is no improbability in supposing that he would be the heir of the daughter of a rich monarch. Yet all this, it is said, he "refused."There is indeed no express mention made of his formaliy and openly refusing it, but his leaving the court, and identifying himself with his oppressed countrymen, was in fact a refusal of these high honors, and of these brilliant prospects. It is not impossible that when he became acquainted with his real history, there was some open and decided refusal on his part, to be regarded as the son of the daughter of this pagan monarch.

Barnes: Heb 11:25

Choosing rather to suffer affliction with the people of God - With those whom God had chosen to he his people - the Israelites. They were then oppressed and down-trodden; but they were the descendants of Abraham, and were those whom God had designed to be his special people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised - a nation of slaves. If he identified himself with them, his condition would be like theirs - one of great trial; if he sought to elevate and deliver them, such an undertaking could not but be one of great peril and hardship. Trial and danger, want and care would follow from any course which he could adopt, and he knew that an effort to rescue them from bondage must be attended with the sacrifice of all the comforts and honor which he enjoyed at court. Yet he "chose"this. He on the whole preferred it. He left the court, not because he was driven away; not because there was nothing there to gratify ambition or to he a stimulus to avarice; and not on account of harsh treatment - for there is no intimation that he was not treated with all the respect and honor due to his station, his talents, and his learning, but because he deliberately preferred to share the trials and sorrows of the friends of God. So every one who becomes a friend of God and casts in his lot with his people, though he may anticipate that it will be attended with persecution, with poverty, and with scorn, prefers this to all the pleasures of a life of gaiety and sin, and to the most brilliant prospects of wealth and fame which this world can offer.

Than to enjoy the pleasures of sin for a season - We are not to suppose that Moses, even at the court of Pharaoh, was leading a life of vicious indulgence. The idea is, that sins were practiced there such as those in which pleasure is sought, and that if he had remained there it must have been because he loved the pleasures of a sinful court and a sinful life rather than the favour of God. We may learn from this:

\caps1 (1) t\caps0 hat there is a degree of pleasure in sin. It does not deserve to be called happiness, and the apostle does not call it so. It is "pleasure,"excitement, hilarity, merriment, amusement. Happiness is more solid and enduring than "pleasure;"and solid happiness is not found in the ways of sin. But it cannot be denied that there is a degree of pleasure which may be found in amusement; in the excitement of the ball-room; in feasting and revelry; in sensual enjoyments. All which wealth and splendour; music and dancing; sensual gratifications, and the more refined pursuits in the circles of fashion, can furnish, may be found in a life of irreligion; and if disappointment, and envy, and sickness, and mortified pride, and bereavements do not occur, the children of vanity and sin can find no inconsiderable enjoyment in these things. They say they do; and there is no reason to doubt the truth of their own testimony in the case. They call it a "life of pleasure;"and it is not proper to withhold from it the appellation which they choose to give it. It is not the most pure or elevated kind of enjoyment, but it would be unjust to deny that there is any enjoyment in such a course.

\caps1 (2) i\caps0 t is only "for a season."It will all soon pass away. Had Moses lived at the court of Pharaoh all his days, it would have been only for a little "season."These pleasures soon vanish, because:

(a) life itself is short at best, and if a career of "pleasure"is pursued through the whole of the ordinary period allotted to man, it is very brief.

(b) Those who live for pleasure often abridge their own lives. Indulgence brings disease in its train, and the volaries of sensuality usually die young. The art has never been yet discovered of combining intemperance and sensuality with length of days. If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice wears out the nervous and muscular system, and destroys the powers of life - just as a machine without balance-wheel or governor would soon tear itself to pieces.

© Calamity, disappointment, envy, and rivalship mar such a life of pleasure - and he who enters on it, from causes which he cannot control, finds it very short. And,

(d) compared with eternity, O how brief is the longest life spent in the ways of sin! Soon it must be over - and then the unpardoned sinner enters on an immortal career where pleasure is forever unknown!

\caps1 (3) i\caps0 n view of all the "pleasures"which sin can furnish, and in view of the most brilliant prospects which this world can hold out, religion enables man to pursue a different path. They who become the friends of God are willing to give up all those fair and glittering anticipations, and to submit to whatever trials may be incident to a life of self-denying piety. Religion, with all its privations and sacrifices, is preferred, nor is there ever occasion to regret the choice. Moses deliberately made that choice; nor in all the trials which succeeded it - in all the cares incident to his great office in conducting the children of Israel to the promised land - in all their ingratitude and rebellion - is there the least evidence that he ever once wished himself back again that he might enjoy "the pleasures of sin"in Egypt.

Barnes: Heb 11:26

Esteeming the reproach of Christ - Margin, "For;"that is, on account of Christ. This means either that he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion - meaning that Moses suffered what, when the apostle wrote, would be called "the reproaches of Christ."It is not easy, or perhaps possible, to determine which of these interpretations is the correct one, The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of what is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their "slaves,"and in bringing so many calamities upon their country; and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court, to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule.

Greater riches - Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, 1Pe 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin.

Than the treasures in Egypt - It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate.

For he had respect unto the recompense of the reward - The "recompense of the reward"here referred to must mean the blessedness of heaven - for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honor, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials; compare Phi 3:8-11, Phi 3:13-14.

Barnes: Heb 11:27

By faith he forsook Egypt - Some have understood this of the first time in which Moses forsook Egypt, when he fled into Midian, as recorded in Exo. 2; the majority of expositors have supposed that it refers to the time when he left Egypt to conduct the Israelites to the promised land. That the latter is the time referred to is evident from the fact that it is said that he did "not fear the wrath of the king."When Moses first fled to the land of Midian it is expressly said that he went because he did fear the anger of Pharaoh for his having killed an Egyptian; Exo 2:14-15. He was at that time in fear of his life; but when he left Egypt at the head of the Hebrew people, he had no such apprehensions. God conducted him out with "an high hand,"and throughout all the events connected with that remarkable deliverance, he manifested no dread of Pharaoh, and had no apprehension from what he could do. He went forth, indeed, at the head of his people when all the power of the king was excited to destroy them, but he went confiding in God: and this is the faith referred to here.

For he endured - He persevered, amidst all the trials and difficulties connected with his leading forth the people from bondage.

As seeing him who is invisible - "As if"he saw God. He had no more doubt that God had called him to this work, and that he would sustain him, than if he saw him with his physical eyes. This is a most accurate account of the nature of faith; compare notes on Heb 11:1.

Barnes: Heb 11:28

Through faith he kept the passover - Greek, "he made - πεποίηκε pepoiēke - the passover,"which means more, it seems to me, than that he merely kept or celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is reference to the special agency, and the special faith which he had in its institution. The faith in the case was confidence that this would be the means of preserving the first-born of the Israelites, when the angel should destroy the first-born of the Egyptians, and also that it would be celebrated as a perpetual memorial of this great deliverance. On the passover, see the notes on Mat 26:2.

And the sprinkling of blood - The blood of the paschal lamb on the lintels and door-posts of the houses; Exo 12:22.

Lest he that destroyed the first-born should touch them - The first-born of the Egyptians; Exo 12:23. The apostle has thus enumerated some of the things which illustrated the faith of Moses. The strength of his faith may be seen by a reference to some of the circumstances which characterized it.

\caps1 (1) i\caps0 t was such confidence in God as to lead him to forsake the most flattering prospects of worldly enjoyment. I see no evidence, indeed, that he was the heir to the throne; but he was evidently heir to great wealth; he was encompassed with all the means of worldly pleasure; he had every opportunity for a life of literary and scientific pursuits; he was eligible to high and important trusts; he had a rank and station which would be regarded as one of the most honored and enviable on earth. None of those who are mentioned before in this chapter were required to make just such sacrifices as this. Neither Abel, nor Noah, nor Enoch, was called to forsake so brilliant worldly prospects; and though Abraham was called to a higher act of faith when commanded to give up his beloved son, yet there were some circumstances of trial in the case of Moses illustrating the nature of faith which did not exist in the case of Abraham. Moses, in the maturity of life, and with everything around him that is usually regarded by people as objects of ambition, was ready to forego it all. So wherever true faith exists, there is a readiness to abandon the hope of gain, and brilliant prospects of distinction, and fascinating pleasures, in obedience to the command of God.

(2) Moses entered on an undertaking wholly beyond the power of man to accomplish, and against every human probability of success. It was no less than that of restoring to freedom two millions of down-trodden, oppressed, and dispirited. slaves, and conducting aged and feeble men, tender females, helpless children, with numerous flocks and herds, across barren wastes to a distant land. He undertook this against the power of probably the most mighty monarch of his time; from the midst of a warlike nation; and when the whole nation would be kindled into rage at the loss of so many slaves, and when he might expect that all the power of their wrath would descend on him and his undisciplined and feeble hosts. He did this when he had no wealth that he could employ to furnish provisions or the means of defense; no armies at his command to encircle his people on their march; and even no influence among the people himself, and with every probability that they would disregard him; compare Exo 3:11; Exo 4:1. He did this when the whole Hebrew people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when there was nothing human whatever on which the mind could fix as a basis of calculation of success. If there ever was any undertaking commenced opposed to every human probability of success, it was that of delivering the Hebrew people and conducting them to the promised land. To human view it was quite as hopeless and impracticable as it would be now for a stranger from Africa, claiming to be a native prince there, and to have a commission from God to liberate the two and a half millions of slaves in the U. States and conduct them to the land of their fathers. In all the difficulties and discouragements of the undertaking of Moses, therefore, his only hope of success must have arisen from his confidence in God.

\caps1 (3) i\caps0 t was an undertaking where there were many certain trials before him. The people whom he sought to deliver were poor and oppressed. An attempt to rescue them would bring down the wrath of the mighty monarch under whom they were. They were a people unaccustomed to self-government, and as the result proved, prone to ingratitude and rebellion. The journey before him lay through a dreary waste, where there was every prospect that there would be a want of food and water, and where he might expect to meet with formidable enemies. In all these things his only hope must have been in God. It was he only who could deliver them from the grasp of the tyrant; who could conduct them through the wilderness, who could provide for their wants in the desert; and who could defend a vast multitude of women and children from the enemies which they would be likely to encounter.

\caps1 (4) t\caps0 here was nothing in this to gratify ambition, or to promise an earthly reward. All these prospects he gave up when he left the court of Pharaoh. To be the leader of a company of emancipated slaves through a pathless desert to a distant land, had nothing in itself that could gratify the ambition of one who had been bred at the most magnificent court on earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The result showed that Moses never designed to be himself the king of the people whom he led forth, and that he had no intention of aggrandizing his own family in the case.

Barnes: Heb 11:29

By faith they passed through the Red sea as by dry land - Exo 14:22, Exo 14:29. That is, it was only by confidence in God that they were able to do this. It was not by power which they had to remove the waters and to make a passage for themselves; and it was not by the operation of any natural causes. It is not to be supposed that all who passed through the Red sea had saving faith. The assertion of the apostle is, that the passage was made in virtue of strong confidence in God, and that if it had not been for this confidence the passage could not have been made at all. Of this no one can entertain a doubt who reads the history of that remarkable transaction.

Which the Egyptians assaying to do, were drowned - Exo 14:27-28. Evidently referred to here as showing the effects of not having faith in God, and of what must inevitably have befallen the Israelites if they had had no faith. The destruction of the Egyptians by the return of the waters in accordance with natural laws, showed that the Israelites would have been destroyed in the passage if a divine energy had not been employed to prevent it. On the passage through the Red sea, see Robinson’ s Biblical Researches , vol. 1, pp. 81-86.

Barnes: Heb 11:30

By faith the walls of Jericho fell down ... - Josephus, Heb 6:12-20. That is, it was not by any natural causes, or by any means that were in themselves adapted to secure such a result. It was not because they fell of themselves; nor because they were assailed by the hosts of the Israelites; nor was it because there was any natural tendency in the blowing of horns to cause them to fall. None of these things were true; and it was only by confidence in God that means so little adapted to such a purpose could have been employed at all; and it was only by continued faith in him that they could have been persevered in day by day, when no impression whatever was made. The strength of the faith evinced on this occasion appears from such circumstances as these: - that there was no natural tendency in the means used to produce the effect; that there was great apparent improbability that the effect would follow; that they might be exposed to much ridicule from those within the city for attempting to demolish their strong walls in this manner, and from the fact that the city was encircled day after day without producing any result.

This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the gospel often preach where there seems to be as little prospect of beating down the opposition in the human heart by the message which they deliver, as there was of demolishing the walls of Jericho by the blowing of rams’ horns. they blow the gospel trumpet from week to week and month to month, and there seems to be no tendency in the strong citadel of the heart to yield. Perhaps the only apparent result is to excite ridicule and scorn. Yet let them not despair. Let them blow on. Let them still lift up their voice with faith in God, and in due time the walls of the citadel will totter and fall. God has power over the human heart as he had over Jericho; and in our darkest day of discouragement let us remember that we are never in circumstances indicating less probability of success from any apparent tendency in the means used to accomplish the result, than those were who encompassed this pagan city. With similar confidence in God we may hope for similar success.

Barnes: Heb 11:31

By faith the harlot Rahab - She resided in Jericho; Jos 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared; Jos 2:18-19. In the destruction of the city, she was accordingly preserved; Josh. 6. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. "Calvin."

Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety, and many expositors have endeavored to show that the word rendered "harlot"does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food and who receives strangers to entertain them. Others have supposed that the word means "an idolatress,"because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word, and the corresponding Hebrew word - זונה zownah - is used in this sense. The usual and the fair meaning of the word is what is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation. In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark:

\caps1 (1) t\caps0 hat the obvious meaning of this word here and of the corresponding place in Jos 2:6 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was "known"merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travelers did, and should apply for entertainment at what was known as a public house.

\caps1 (2) t\caps0 here is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this, in whom the leader of the Hebrew army could not put entire confidence. It is not unfair then to suppose that they were men of eminent piety, as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defense, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be - the people of God, and that she was willing to identify her interests with theirs.

\caps1 (3) t\caps0 his case - supposing that she had been a woman of bad character, but now was truly converted - does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. "Publicans and harlots,"said the Saviour, "go into the kingdom of God;"Mat 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race.

\caps1 (4) t\caps0 here is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also - and who does not? But admitting all that may be said about any imperfection in her character, (compare Jos 2:4), it was still true that she had strong faith - and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did - or all that is now done by those who have the highest claims to virtue.

\caps1 (5) s\caps0 he had strong faith. It was only a strong belief that Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the walls fell, and the tumult of battle raged she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended; Jos 6:22-23.

With them that believed not - The inhabitants of the idolatrous city of Jericho. The margin is, "were disobedient."The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed.

Received the spies with peace - With friendliness and kindness; Jos 2:1 ff.

Barnes: Heb 11:32

And what shall I more say? - There are numerous other instances showing the strength of faith which there is not time to mention.

For the time would fail me to tell - To recount all that they did; all the illustrations of the strength and power of faith evinced in their lives.

Of Gedeon - The history of Gideon is detailed at length in Judges 6\endash 7, and there can be no doubt that in his wars he was sustained and animated by strong confidence in God.

And of Barak - Judges 4. Barak, at the command of Deborah the prophetess, who summoned him to war in the name of the Lord, encountered and overthrew the hosts of Sisera. His yielding to her summons, and his valour in battle against the enemies of the Lord, showed that he was animated by faith.

And of Samson - see the history of Samson in Judges 14\endash 16. It is not by any means necessary to suppose that in making mention of Samson, the apostle approved of all that he did. All that he commands is his faith, and though he was a very imperfect man, and there were many things in his life which neither sound morality nor religion can approve, yet it was still true that he evinced, on some occasions, remarkable confidence in God, by relying on the strength which he gave him. This was particularly true in the instance where he made a great slaughter of the enemies of the Lord, and of his country; see Jdg 15:16; Jdg 16:30.

And of Jephthae - The story of Jephtha is recorded in Judges 11. The mention of his name among those who were distinguished for faith, has given occasion to much perplexity among expositors. That a man of so harsh and severe a character, a man who sacrificed his own daughter, in consequence of a rash vow, should be numbered among those who were eminent for piety, as if he were one distinguished for piety also, has seemed to be wholly inconsistent and improper. The same remark, however, may be made respecting Jephtha which has been made of Samson and others. The apostle does not commend all which they did. He does not deny that they were very imperfect men, nor that they did many things which cannot be approved or vindicated. He commends only one thing - their faith; and in these instances he particularly alludes, doubtless, to their remarkable valour and success in delivering their country from their foes and from the foes of God. In this it is implied that they regarded themselves as called to this work by the Lord, and as engaged in his service; and that they went forth to battle, depending on his protection and nerved by confidence in him as the God of their country.

Their views of God himself might be very erroneous; their notions of religion - as was the case with Jephtha - very imperfect and obscure; many things in their lives might be wholly inconsistent with what we should now regard as demanded by religion, and still it might be true that in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence in him. In the case of Jephtha, all that it is necessary to suppose, in order to see the force of the illustration of the apostle is, that he had strong confidence in God - the God of his nation, and that, under the influence of this, he made extraordinary efforts in repelling his foes. And this is not unnatural or improbable, even on the supposition that he was not a pious man. How many a Greek, and Roman, and Goth, and Muslim, has been animated’ to extraordinary courage in battle, by confidence in the gods which they worshipped! That Jephtha had this, no one can doubt; see Jdg 11:29-32.

(It is not likely that Jephtha’ s faith would have found a record here, had it been of no higher kind than this. Peirce admits his unnatural crime, but supposes him to have repented. "It must be owned,"says he, "that if Jephtha had not repented of this very heinous wickedness, he could not have been entitled to salvation. The apostle, therefore, who has assured us of his salvation, must undoubtedly have gone upon the supposition that Jephtha actually repented of it before he died. That he had time to repent is beyond dispute, because he lived near six years after this. For it is expressly said he judged Israel six years, Jdg 12:7, and it is as certain he made this vow in the beginning of his government. What evidence the apostle had of Jephtha’ s repentance I cannot say. He might know it by the help of old Jewish histories, or by inspiration.")

Even in the great and improper sacrifice of his only daughter which the obvious interpretation of the record respecting him in Jdg 11:39, leads us to suppose he made, he did it as an offering to the Lord, and under these mistaken views of duty, he showed by the greatest sacrifice which a man could make - that of an only child that he was disposed to do what he believed was required by religion. A full examination of the case of Jephtha, and of the question whether he really sacrificed his daughter, may be found in Warburton’ s Divine Legation of Moses , book 9, notes, in Bush’ s Notes on Judges 11; and in the Biblical Repository for January 1843. It is not necessary to go into the much litigated inquiry here whether he really put his daughter to death, for whether he did or not, it is equally true that he evinced strong confidence in God. If he did do it, in obedience as he supposed to duty and to the divine command, no higher instance of faith in God as having a right to dispose of all that he had, could be furnished; if he did not, his eminent valour and success in battle show that he relied for strength and victory on the arm of Yahweh. The single reason why the piety of Jephtha has ever been called in question has been the fact that he sacrificed his own daughter. If he did not do that, no one will doubt his claims to an honored rank among those who have evinced faith in God.

Of David also - Commended justly as an eminent example of a man who had faith in, God, though it cannot be supposed that all that he did was approved.

And Samuel - In early youth distinguished for his piety, and manifesting it through his life; see 1 Sam.

And of the prophets - They were men who had strong confidence in the truth of what God directed them to foretell, and who were ever ready, depending on him, to make known the most unwelcome truths to their fellow man, even at the peril of their lives.

Barnes: Heb 11:33

Who through faith subdued kingdoms - That is, those specified in the previous verses, and others like them. The meaning is, that some of them subdued kingdoms, others obtained promises, etc. Thus, Joshua subdued the nations of Canaan; Gideon the Midianites; Jephtha the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc.

Wrought righteousness - Carried the laws of justice into execution, particularly on guilty nations. They executed the great purposes of God in punishing the wicked, and in cutting off his foes.

Obtained promises - Or obtained "promised blessings"(Bloomfield, Stuart); that is, they obtained as a result of their faith, promises of blessings on their posterity in future times.

Stopped the mouths of lions - As Samson, Jdg 14:6; David, 1Sa 17:34 ff; and particularly Daniel; Dan 6:7, following To be able to subdue and render harmless the king of the forest - the animal most dreaded in early times - was regarded as an eminent achievement.

Barnes: Heb 11:34

Quenched the violence of fire - As Shadrach, Meshach, and Abednego did; Dan 3:15-26. "Escaped the edge of the sword."As Elijah did when he fled from Ahab, 1Ki 19:3; as Elijah did when he was delivered from the king of Syria, 2Ki 6:16; and as David did when he fled from Saul.

Out of weakness were made strong - Enabled to perform exploits beyond their natural strength, or raised up from a state of physical infirmity, and invigorated for conflict. Such a case as that of Samson may be referred to, Jdg 15:15; Jdg 16:26-30; or as that of Hezekiah, 2 Kings 20 who was restored from dangerous sickness by the immediate interposition of God; see the notes on Isa. 38.

Waxed valiant in fight - Became valiant. Like Joshua. Barak, David, etc. The books of Joshua, Judges, Samuel, and Kings supply instances of this in abundance.

Turned to flight the armies of the aliens - The foreigners - as the invading Philistines, Ammonites, Moabites, Assyrians, etc.

Barnes: Heb 11:35

Women received their dead raised to life again - As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1Ki 17:19-24; and of the son of the Shunamite woman whose child was restored to life by Elisha; 2 Kings 4:18-37.

And others were tortured - The word which is used here - τυμπανίζω tumpanizō - to "tympanize,"refers to a form of severe torture which was sometimes practiced. It is derived from τύμπανον tumpanon - "tympanum"- a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us; see it described in the notes on Isa 5:12. The engine of torture here referred to, probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture; see 2 Macc. 6:19-29. The punishment here referred to seems to have consisted of two things - the stretching upon the instrument, and the scourging; see Robinson’ s Lexicon and Stuart in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον tumpanon - "tympanum"- as meaning:

(1)\caps1     a\caps0 beatingstick, and,

(2)\caps1     a\caps0 beating-post which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.

Not accepting deliverance - When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.

That they might obtain a better resurrection - That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance then, would have been a kind of restoration to life, or a species of resurrection. But they refused this, and looked forward to a more honorable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honorable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Macc. 6, so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal vigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection"than to be saved from death when persecuted, or to be raised up from a bed of pain.

Poole: Heb 11:1

Heb 11:1-40 The nature of faith, and its acceptableness with God, set

forth in the examples of many excellent persons of old

time.

Now faith: the Holy Spirit proceeds in this chapter to strengthen the counsel he had given these Hebrews to continue stedfast in the faith of Christ, to the end that they may receive their reward, the salvation of their souls, Heb 10:39 1Pe 1:9 ; and so beginneth with a description of that faith, and proves it to be effectual to this end, by instances out of all ages of the world before them, wherein the Old Testament believers had found it to be so. The description of it is laid down, Heb 11:1 ; the proof of it in both parts, Heb 1:2,3 ; and the illustration of its power by examples, Heb 11:4-40 . The particle de shows this is inferred as a discovery of that faith, which is saving or purchasing the soul; which that none of these Hebrews may be mistaken in, he describeth from its effect, and not from its form and essence. Faith is here a Divine fruit of the Spirit, given and wrought by it in his elect, and is justifying and purchasing the soul to glory, Joh 12:38 Rom 5:1 2Co 12:9 Eph 1:19,20 2:8 .

Is the substance of things hoped for: upostasiv , in 2Co 9:4 , notes confidence of boasting; Heb 1:3 , personal subsistence; and Heb 3:14 , confidence of faith. Here it is a real, present, confident assent of the soul of a believer to the promise of God, (which is the basis or foundation of it), by which the spiritual good things to come, and which fall not under sense, yet with a most vehement and intense desire urged for, are made to have a mental, intellectual existence and subsistence in the soul which exerciseth it, Rom 8:18,26 Joh 3:36 .

The evidence of things not seen: elegkoi is a demonstrative discovery of that which falleth not under sense, such as is scientifical, and puts matters out of question to a man; and therefore is styled by logicians a demonstration: here it notes faith to be that spiritual space which by God’ s revelation demonstrates or makes evident all things not seen by sense, or natural reason, without it, as matters of spiritual truth, good and evil in their several kinds, both past, present, and to come, Joh 17:6,8 Eph 1:17,18 .

Poole: Heb 11:2

This is a proof of the first part of faith’ s description, that it is the substance of things hoped for; for all the fathers were testified of to have this work of faith in realizing their hopes. presbuteroi were the fathers and ancestors of these Hebrews, run up through their genealogies to Adam, the special instances of whom follow. These received a testimony or witness, truly and fully from God himself, in some signal acceptance of them, eminent appearances and providences to them, with a Scripture record of them, that through this grace of our Lord Jesus Christ they walked with, worshipped, and pleased God, and were saved by him, even as these Christians; and all this by the same grace of faith, Act 15:17 , which wrought kindly in them, and made the invisible things of God to subsist with them.

Poole: Heb 11:3

This proves the second part of faith’ s description, Heb 11:1 , that it is the evidence of things not seen; for by it only we understand the creation, which no eye saw. It is the same Divine faith as described before, but as evidencing invisible truths, it communicates a marvellous light to the understanding, and leaves real impressions of it from the word of God, whereby it arriveth unto a most certain knowledge of what is above the power of natural reason to convey, and gives a divine assent to it, such its as is real, clear, sure, and fruitful, different from that of the Gentiles, Rom 1:19-23 .

The worldstouv aiwnav the word noteth sometimes ages, Luk 16:8 ; the garb and corrupt habit of men who live in them, Eph 2:2 ; eternity: but there, as Heb 1:2 , it is a word of aggregation, signifying all kinds of creatures, with their several places, times, and periods; things celestial, terrestrial, and subterrestrial; angels, men, and all sorts of creatures, together with all the states and conditions in which they were made.

Were framed by the word of God heaven, earth, and seas, with all their hosts of creatures, the visible creation and the invisible world, were put into being and existence, placed in their proper order, disposed and fitted to their end, by the mighty word of God: Trinity in Unity the Creator, his powerful fiat, without any pain, or trouble, or assisting causes, instantly effected this miraculous, glorious work; He spake, and it was done, Gen 1:3,6,9,11,14 , &c.; Psa 33:6,9 .

So that things which are seen were not made of things which do appear the visible world, and all visible in it, were made all of nothing; this reason could never digest. All was produced of that formless, void, dark chaos which was invisible, Gen 1:2 ; which void, formless, dark mass itself, was made of no pre-existent stuff, matter or atoms, but of nothing; which differenceth the operative power of God from that of all other agents. See Gen 1:1 Psa 89:11,12 Ps 148:5,6 , &c.; Isa 42:5 45:12,18 .

Poole: Heb 11:4

The Spirit beginneth here to illustrate his description of faith, by induction of instances throughout the former ages of the church to the time of these Hebrews; and he begins with believers in the old world before the flood. Faith is the same Divine grace as described before, only here to be considered as fully receiving of God’ s will in Christ as to sacrificing work, and remitting such affections and operations to God in it as were agreeable thereunto.

By faith Abel offered unto God a more excellent sacrifice than Cain: Abel, the younger son of Adam, an eminent believer, whose faith orders him and his worship, the first martyr for religion in the world, Luk 11:51 , who sealed the truth of God with his blood; he, in the end of days, that is, the sabbath, Gen 4:3,4 , brought a bloody sacrifice of the fattest and best of the flock, and offered up to the Divine Majesty, the true and living God, his Creator and Redeemer, to atone him for his sin; having a regard to, and faith in, the great sacrifice of the Seed of the woman, for him in fulness of time to be offered up, and of which his was but a type. This sacrifice was fuller of what God required in offerings, than Cain his elder brother’ s, not, it may be, for external price, but internal worth. Cain offered the fruits of the ground, such as God afterwards required in the ceremonial law, but he was not sensible of the guilt and filth of sin, and of its demerits, nor desirous to remove it in the due way and order appointed, as appears by his murdering of his brother after: Abel’ s sacrifice was better, more excellent, because more fully agreeable to God’ s will for purging and pardoning sin, full of self-denial and abasement for sin, and faith in Christ’ s sacrifice.

By which he obtained witness that he was righteous by which sacrifice of faith he had testimony that he acknowledged himself a sinner, that had need of the blood of Christ to sprinkle him; yet he was righteous by the righteousness of faith, Rom 3:22,25,26 , which is upon Abel, as all other believers, Phi 3:9 . And this testified to his soul, by God’ s Spirit, that he was justified and sanctified, and so eminently righteous; and it was mainfested to others, Christ himself, God-man, witnessing of it, Mat 23:35 .

God testifying of his gifts God himself witnessed from heaven to the truth of his state, by accepting of his person and sacrifice, and giving a visible sign of it, so as Cain could observe it, and be displeased at the difference God made between him and his brother, Gen 4:4,5,7 ; likely it was by sending fire from heaven, and consuming Abel’ s sacrifice, as he did others afterwards, Lev 9:24 Jud 6:19,21 1Ki 18:38 2Ch 7:1 ; and by it testified him to be righteous.

And by it he being dead yet speaketh by his faith, though murdered out of this world, and his place here knows him no more, and with a design that he should never speak nor be spoken of more, yet he now speaketh, i.e. liveth, Mat 22:32 , and testifieth to God that he is true, and the only true God to make souls happy. He, in his example, and his record in Scripture, bespeaketh all that read his story to imitate him in his faith and worshipping of God, and his patient martyrdom for God and his gospel worship through Christ. And by his blood he crieth for justice against his murderer, as Gen 4:10 ; see Heb 12:24 ; and its joined with the rest of the martyrs of Jesus, impleads God’ s righteous vengeance to be executed on their bloody persecutors, Luk 11:51 Rev 6:10,11 . By reason of his faith he is spoken of throughout all generations, recorded among the excellent sons of God, and renowned in the church to this day. Such a force hath faith to eternize the persons of believers in acceptance with God through Christ, their wrongs, injuries, and blood on God’ s remembrance, and their names in heaven and the church below.

Poole: Heb 11:5

By faith Enoch was translated that he should not see death: by the Divine faith before described, that which reacheth home to God by Christ, Enoch, the seventh patriarch in a descent from Adam of the church’ s line, Gen 5:21 , all eminent prophet and Boanerges, denouncing judgment against the ungodly ones of his time, so as to awaken them to repentance, Jud 1:14,15 , was taken by God, Gen 5:24 . The apostle keeps to the Septuagint translation of the text. He was miraculously changed in his body from a mortal to an immortal state, and this without any separation of his soul from it. God, out of an extraordiary grace and favour to him, dispensed with the common sentence passed on the human seed in Adam, as he did many ages after this to Elijah. He died not: all the rest of the fathers of the church, Gen 5:5,8,27 , the longest liver of them, died.

And was not found ; he was not, Gen 5:24 , neither among men, nor in their sepulchres, as others were, but had changed his habitation and society. If any went to seek him, as others did Elijah he was far out of their finding, 2Ki 2:17 .

Because God had translated him for God had taken him to himself in heaven, the place of his residence, and in the very act changed his body into a spiritual, powerful, glorious, and incorruptible one; as all ours, who are true believers, shall be at last, 1Co 15:51 1Th 4:15 ; and so made fit for the place to which he was taken, made like an angel in person, and to be with those spirits in company; now did he fully see and enjoy him whom by faith he walked with beneath.

For before his translation he had this testimony, that he pleased God in the time of his life, and walking with God in this sinful world, all the time of his witnessing for God in it, God witnessed by his work on his soul to himself, by his ministry and life to the world, and by the prophet Moses’ s record of it to all generations to come in the church once and again, Gen 5:22,24 , that in his walking with God he pleased him. He was not only justified, graciously accepted, and beloved of him, but he did that which was pleasing to God, putting out in thought, word, and deed all the power of grace to act for God; preserving constant converse and communion with him; and had no fellowship with the unfruitful works of darkness, but reproved them. By this he pleased God, and God testified to all the world he did so, by a miraculous translation of him from the world to himself. God cares not for, nor will take to him, such who please him not.

Poole: Heb 11:6

The Spirit here proveth that Enoch pleased God by faith, though it was not expressly written in his text by Moses, because of the impossibility of pleasing God without faith.

But without faith it is impossible to please him but without faith upon God in Christ, whom Enoch pleased, it is absolutely impossible to do any thing acceptable to God, so as to be justified by him; for infidelity, or want of faith, makes God a liar, 1Jo 5:10 , Christ a vanity, Joh 5:40 , and God’ s will a deceit, which peremptorily saith, there is no pleasing of him but by faith in Christ, Joh 14:6 . The effect cannot exist without its cause, as is proved in the next words.

For he that cometh to God: for whoever he be, every particular soul, that cometh off from sin to God, so as to be under his conduct and influence; makes out by spiritual motions of his mind, will, affections, and members, in thoughts, desires, resolutions, and operations, to enjoy God, so as to be accepted with, justified by, and blessed of him; and at present makes his access to him with liberty and boldness in prayer, or any other duty, through Christ.

Must believe that he is he must really, fully, and supernaturally receive all that which God revealeth in his word is pleasing to him, especially concerning himself; as, that he is the primitive, perfect Being, and the Cause of all; that he is three in relations and one in essence, most excellent in all his attributes, infinitely wise, powerful, just, good, and eternal, &c., the supreme Creator and Governor of, and Lawgiver to, all.

And that he is a rewarder of them that diligently seek him and that he will recompense all men according to their works, but will eminently and freely give himself to be the reward of his, and whatever he can be to or do for them for their good, Gen 15:1 ; but to those only, who with an intent heart and spirit pursue him by faith, love, and longing after him as their supremest good, Isa 45:22 Rom 2:6,12 Re 22:12 .

Poole: Heb 11:7

By faith Noah, being warned of God by the same Divine faith Noah, the last example of it in the old world, and the father of the new world, being warned by an immediate revelation from God, Gen 6:13,21 , largely rehearsed by Moses: so that God’ s word is the ground or foundation of Divine faith in all ages of the world.

Of things not seen as yet of things not yet seen, but only by faith in God’ s revelation: which things were the perishing of the world by a deluge of waters above one hundred years after; and that himself and family, with some creatures, should be saved from that deluge, to repeople the world, and to replenish the air and earth; none of which things did fall under Noah’ s sense then.

Moved with feareulabhyeiv imports in it a right reception of God’ s revelation, which made him afraid, and careful not to offend God; and a godly carriage to him who had revealed the imminent danger of the sinful world, and his own deliverance from it: see Heb 5:7 .

Prepared an ark to the saving of his house hereon he obeyeth God’ s precept, and prepared and perfected the vessel, both for matter and form, according to God’ s word; so as to be ready against the time of the deluge, for the preservation of himself and family by it, Gen 6:14-16,22 ; compare 1Pe 3:20 . By virtue of this ark, that water which drowned the world saved them. So that flood was a full type of the water of baptism: his ark, of Christ our ark; his family, of Christ’ s small family in comparison of the world; their salvation from water, of the eternal salvation of these from the deluge of fire, 2Pe 3:6,7,11,14 . The same Divine faith in Noah and in Christians, maketh them to obey God’ s precept, retire to aunt enter God’ s ark, and so enjoy his salvation.

By the which he condemned the world by this faith discovered in his work about the ark, he testified against the sinful world of mankind for their unbelief and disobedience, who for one hundred and twenty years together, being by Noah’ s preaching and building the ark called to repentance, 2Pe 2:5 , and to prevent the judgment God threatened on them; and so condemned them virtually by his word and doctrine, judicially by declaring God’ s sentence on them: see Mat 12:41,42Jo 12:48 .

And became heir of the righteousness which is by faith by this faith he received the promise of righteousness, which made him an heir of it, and of that eternal life and salvation for which it fitted him, as well as to which it entitled him; and by it he sent out all the fruits of righteousness that are to the praise and glory of God, Rom 5:1 Joh 1:12 .

Poole: Heb 11:8

Here begin instances of this Divine faith after the flood from Abraham to Moses’ s time, Heb 11:8-22 . The first is the father of believers, so entitled by God, eminent in the exercise of this grace, of whose ancestry, and their descent from him, these Hebrews did greatly glory. He had an express discovery of the will of God unto him, that he should leave the idolatrous place where he lived, Gen 11:31 12:1-3 ; compare Jos 24:2 Act 7:2,3 ; and with his family should travel to a land which God would show him, and which he would give him as an inheritance for him and his, which was the land of Canaan, as described, Gen 13:14-17 25:18,19,21 . This command of God, strengthened by a promise, he obeyed, Gen 12:4 Act 7:4 : through faith, really, freely, and fully resigning up himself and his to God’ s disposal.

And he went out not knowing whither he went he went forth with his father Terah from his country, kindred, and friends, in Ur of the Chaldees, to Charran, and there they dwelt till Terah died, Gen 11:31 Act 7:4 . After which, he pursued God’ s orders in his motion from place to place, though he knew neither the way, nor the place in which and whither he was to move, resting himself on God’ s word and guidance, and relying wholly on his provision for him, and protection of him in all his ways.

Poole: Heb 11:9

By faith he sojourned in the land of promise, as in a strange country by the same Divine faith he passed from tent to tent, moving it from place to place, as God ordered; so as he rather sojourned than dwelt in any. His journal is legible in Moses’ s history, moving from Charran to Shechem, from thence to Beth-el, and then more southward, and thence to Egypt; see Gen 12:1-20 : so that he sojourned in Canaan, and the adjoining countries, which God had covenanted to give for an inheritance to him and his seed, Gen 15:18-21 ; yet by faith he would stay God’ s time for it, but lived in it as a stranger, not having in possession one foot of ground, but what he bought for a burying place, Gen 25:9,10 Ac 7:5 .

Dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: here he, with his son Isaac, and grandson, and their seed, coheirs with him of Canaan, built no houses, but lived in tents, which they might pitch or remove at God’ s pleasure, and as he called them, as who were strangers to this country, and to the inhabitants of it, with whom they were to have no spiritual society, as travelling to a better; being in this world, but neither citizens nor inhabitants of it, but as denizens of a more excellent one, Gen 26:3 Gen 28:13,14 .

Poole: Heb 11:10

The reason of this contented pilgrimage was the excellent end of it, the place and state to which it brought him; he did really discern by the Spirit’ s work in him, and promise to him, his title to it, and vehemently did desire and long for, and yet patiently waited for, a better place and state than this earthly; and was daily making his approaches to it, Rom 8:19 2Co 5:1,2,8,9 .

For he looked for a city which hath foundations: poliv notes both a place made up and constituted of buildings and houses, such was the earthly Jerusalem; and a state, polity, or community. Here it must be understood spiritually, for such a place and state as is not to be shadowed out by any in this world; it being for nature, mansions, society, condition, such as no earthly can decipher, or set out. This city is heaven itself, often so styled in this Epistle, as Heb 11:16 12:22 13:14 Rev 3:12 . It is not movable, as a tent fastened by stakes and cords; nor as creature buildings, perishable. Histories tell us of the rise and fall of the best earthly cities; this city is built on the Rock of ages, as well as by him, whose immutability, almightiness, and eternity hath laid and settled its foundations, the basis and ground work, firm and incorruptible, 1Pe 1:4 .

Whose builder and maker is God the happy fabric, with persons and state, endures for ever, because of its Raiser and Founder. The great Architect, that cast the plot and model of it in his own mind, and the publicly declared Operator and Raiser of it, who laid the foundations, reared the mansions, and finished the whole, is no less person than the infinitely wise, almighty, and eternal God. It all became him alone, and doth as far exceed other cities as God doth men. No human art or power was fit or capable for such a work, but only God.

Poole: Heb 11:11

Through faith also Sara herself received strength to conceive seed by the same Divine faith in Abraham and Sarah was brought forth the child of promise. For though the instance be expressly in Sarah, yet it is inclusive of Abraham also, who was eminent for his faith in this thing, acquiring an eminent title by it, even of the Father of believers, as the apostle declareth, Rom 4:17-22 , and therefore jointly to be considered with Sarah. She, who first through unbelief laughed at the promise, yet being reproved by Christ, the Angel of the covenant, for it, believed on the repetition of it, Gen 18:9-16 , and gave testimony of it by her waiting for the promised mercy. As barren as she was, yet faith made her fruitful; when it was impossible of herself to expect it for nature or years, yet received she power and strength from God, by believing, to conceive seed, that is, laying the foundation of it, conceiving in her dead womb, and bearing a son.

And was delivered of a child when she was past age she was not only naturally barren, but of ninety years of age at this time, when the most fruitful were past such work; yet was she delivered of a son, and became the mother of Isaac by faith, as he was the son of promise, Gen 15:4 18:11 ; compare Rom 4:17-19 .

Because she judged him faithful who had promised she gave glory to God by a firm and hearty closure with his promise, accounting God faithful to his word, and able to perform it, and so rested on it, and waited for him, as Abraham did, Rom 4:18,20,21 . The promise which he made was: That they in their old age should have a son, Gen 12:2 ; made in general, Gen 13:15,16 in particular, Gen 15:4,5 ; to both, Gen 17:15-17 18:10,14 21:1-3,12 .

Poole: Heb 11:12

Because of this faith of Abraham and Sarah, and the fruit of it in conceiving and bringing forth Isaac, was laid the foundation of a numerous seed by God’ s promise; from Abraham, a hundred, and Sarah, ninety years old, and barren, and both dead as to procreation, Rom 4:19 , there were begotten a vast and unbounded seed, as the stars in the firmament, or the sand on the sea shore; and amongst them the teeming blessing, the one eminent Seed of Abraham, the Messiah, in whom all nations were to be blessed. Within four hundred years from the birth of Isaac, this seed increased to above six hundred thousand fighting men, besides women and children, and after increased to a stupendous greatness, according to the promise, Gen 13:16 15:5 Exo 12:47 1Ch 21:5,6 .

Poole: Heb 11:13

These all died in faith all these, Abragam, Sarah, Isaac, and Jacob, &c., who were heirs of the same promises, and who had opportunity to return to the same country from which they came forth, as Heb 11:15 : they did not only live according to faith, walking with, worshipping of, and waiting on God, testifying against sin, but finished their course by dying according to faith; by faith, as the instrumental efficient of it; in faith, as the regulating cause of it; according to faith, as in the state of believing. Faith was immortal in them as their souls, making their death a covenant dissolution, Luk 2:29 , a voluntary, hopeful, blessed death, as 2Co 5:8 1Th 4:13 .

Not having received the promises not receiving actually, and in sense, the things promised, which were a numerous offspring, the literal Canaan, the Messiah in the flesh, and a glorious resurrection; but departed triumphing, and in the faith of all, and that they would be made good to theirs; and this they discovered by the blessings they left on each other, as Isaac on Jacob, and Jacob on the patriarchs.

But having seen them afar off but faith brought all these promises into their view, though so far off; so did Abraham see by it the Messiah, Joh 8:56 . They all had a real, clear, and strong prospect of them, the inheritance temporal in its time to come, and the heavenly rest beyond the grave, seeing the resurrection, heaven, and glory, by faith, when they died, Gen 49:18 .

And were persuaded of them, and embraced them by a powerful impression of faith on their souls, of the truth, goodness, and certainty of the things promised, on their minds, with a mighty apprehension of and assent to them in their wills, to the choosing of and closing with them in their affections; cleaving to them in love, desire, and delight, as surely to be accomplished; having their souls thankfully receiving them, graciously returning to God for them, with the greatest satisfaction embracing them, as are welcome friends or relations long absent from us; hugging Christ, saluting heaven, and embracing glory in the promises by faith, when dying.

And confessed that they were strangers and pilgrims on the earth in word and deed; while they lived they published it to the world, as Abraham, Gen 23:4 , and Jacob, Gen 47:9 ; keeping themselves free from all entanglements of this earth, as became those who are strangers, having no possession of, nor intimacy with, this earth; incorporating with no other people, but as pilgrims wandered from place to place, took up and pitched their tents when and where God would have them, unpeopled as to this world, and desiring to be peopled with the Lord, Psa 39:12 105:12,13 ; compare 2Co 5:6,8 . They were all of the same mind, loose from and above this world, and longing to remove to their own country and be with God.

Poole: Heb 11:14

The reason of faith’ s effect in their dying, is the bringing in view a better life, state, and place than any earthly one. For these believers, by word and life professing themselves to be strangers and pilgrims on this earth, and seeing God’ s promises, and embracing them,

declare and show plainly to all who see them, or converse with them,

that they seek a country and a place of rest, which they were not possessed of. For no person is a stranger or pilgrim in his own country; but these inquired the way, and walked in it, which led them to a better than any this earth afforded them: and so the apostle brings us back to that which he had declared before, Heb 11:10 , and immediately prevents the suggestion, that this country should be their former country, and clears it to be a better.

Poole: Heb 11:15

Though they were strangers in Canaan, yet they might seek an earthly country, even Ur of the Chaldees, from whence they came forth, and which was their native country, and so might be dearer to them than any other; but it was not that, but a better country, they were mindful of, which they viewed by faith; whereas the other they might have seen with their eyes. If that had been all they desired, they wanted neither means nor opportunity of returning to it, but they remained fixed in obedience to the heavenly call; and when Jacob returned to it for a wife, yet he left it again when God summoned him, as appears, Gen 29:1-31:55 . They did willingly leave it, and kept from it, and never looked back there, but looked for a better.

Poole: Heb 11:16

But now they desire a better country, that is, an heavenly: having deserted this world, as strangers in it, they sought, desired, and hoped for with the greatest earnestness and fervency, a city in the country of heaven, Heb 11:10 , in comparison with which they contemned and despised all others; a country where there is perfection of life, and fulness of glory: it excelleth all others as far as heaven doth earth, 2Ti 4:18 1Pe 1:4 . The state, society, enjoyments, and place, they longed for, were all heavenly, Phi 3:20,21 ; nothing lower than this world would satisfy them.

Wherefore God is not ashamed to be called their God: faith having carried them thus estranged from this world to the grave, endearing to them the promises, and engaging of them for heaven only, therefore God did not disdain them, he did not think it any disrepute to him to own them his, but esteemed it an honour and reputation to him, took np his joy and delight in them: see him owning them when dead, Exo 3:6,15 Mt 22:31,32 ; surnaming himself by them, and adopting them as his own, as Jacob did Joseph’ s sons, Gen 48:5,6 ; so that though they are dead as to their bodies, yet they are alive as to their souls, and are owned by God in his name and title, and are assured, as to their dust, of a resurrection; for he will do it, giving them that rest that they never had in their pilgrimage.

For he hath prepared for them a city that heavenly state and place which they sought for, Heb 11:10 , which infinitely transcended Cannan, and the Jerusalem in it, of which they were denizens while here, Eph 2:19 Phi 3:20 ; the pleasant, peaceful, rich, and glorious metropolis of the living God, Heb 12:22 13:14 ; which shall make abundant amends for all their sorrows, sufferings, and restless wanderings on earth, where they shall enjoy pleasures, riches, honours, and rest for evermore, 1Pe 1:4 .

Poole: Heb 11:17

By faith Abraham, when he was tried, offered up Isaac by the same excellent faith Abraham alone, and by himself considered, being tried by God, in a rare way, to give proof of the truth of his faith in and love to him above all, was to take his only son, his darling, and to offer him for a whole burnt offering on Mount Moriah, to himself, Gen 22:2 . Which command of God was not unjust, he having absolute sovereignty and dominion over all persons and their lives, having power to kill, and to make alive, Deu 32:39 . This son of his he offered up as God commanded; for in his heart he had fully parted with him to God, and proceeded so far in execution, as, if God had not dispensed with it, it had been actually done, he would have killed him and burnt him to ashes on the altar, Gen 22:3,6-13 .

And he that had received the promises offered up his only begotten son: this mighty faith enabled him to do this, though he was his only begotten son by promise, and in the church’ s line, concerning whom he had received so many promises, and in whom only they were to be fulfilled, as that a numerous seed should descend from him, who should inherit Canaan, and through whom Christ was to descend into the world, in whom himself and all nations were to be blessed. Yet faith silenceth reason and natural affection, assureth him God could fulfil his promises by him though he should offer him, as he raised him from a dead body and womb at first, and gave him to him: so he obeyeth God’ s word, and offereth him.

Poole: Heb 11:18

This did greaten Abraham’ s trial, that unto him it was promised by God himself: That in this only begotten son Isaac, the eminently blessed and blessing Seed, with all his mystical body, should be called; that is, put in being, propagated and made known as by name in Isaac, Gal 4:28 . This God revealed to Abraham, Gen 17:19,21 , and hereby was his faith put to it to reconcile contradictions, as to believe this special promise, and yet execute this special command to sacrifice Isaac, yet to believe in him his seed should be called.

Poole: Heb 11:19

Accounting that God was able to raise him up, even from the dead: faith put this into Abraham’ s thoughts in his reasonings about this trial between the temptation and God’ s power, and influenced him to conclude and determine under it. That since God could raise him from the dead to perform his promises, he would sacrifice him to obey God’ s command. This faith grew from what God had done, in giving him Isaac from his own dead body, and Sarah’ s dead womb, Rom 4:17-22 . God’ s almighty power to raise from the dead answered all the difficulties in the trial. If God command it, who can raise from the dead, this can be no murder; for he can either prevent or recover. Promises should not fail, though Isaac was sacrificed; for God would raise him up and accomplish them. As to arguments from natural affection: Shall a child be dearer to me than a God, who quickens me, and can raise him from the dead? Since God can do this, what difficulties can he not overcome? Hence is this principle so often revealed and repeated to be a sure prop to a Christian’ s faith throughout the gospel.

From whence also he received him in a figure: his generation was a kind of resurrection from the dead, and so was his restitution to Abraham, for in Abraham’ s account he was dead, his hand being lifted up to kill him, when the angel stops the execution, Gen 22:11,12 . From the altar he carrieth him back as a trophy and reward of the victory of his faith, in such a manner as one risen from the dead, and an eminent signal of his victory over this temptation. Abraham had a figure of the resurrection in his son, and an earnest of a far more glorious resurrection in Christ.

Poole: Heb 11:20

Isaac is the next example instanced in of the same Divine faith, described, Heb 11:1 ; only here exercised on the special revelation of God to him concerning his seed. By this faith he did not only wish and pray blessings, but prophetically applied them to his two sons, to Jacob and Israel his seed the covenant blessings, and to Esau and the Edomites his seed the temporary blessings, God designed them, Gen 27:27,39 . Both these were things to come, and to be communicated to their seeds hundreds of years after. As the things to come that concerned Jacob, which were not seen, but hoped for from God’ s revelation of them, were, plenty, dominion over brethren, blessings above the power of a curse, even the spiritual and covenanted ones of Abraham and Isaac with him, Gen 27:28,29 . The things to come concerning Esau and his seed, were only earthly, temporal blessings, escape out of servitude in time, common good things at the highest, Gen 27:39,40 . By faith Isaac foresaw all these future events, foretold them, and applied their several portions to them from the mouth of God, and they were to a tittle fulfilled, 2Sa 8:11 , and 2Ki 8:20 , as to the Edomites; as in the whole Old Testament unto Jacob, and to his seed literal and spiritual.

Poole: Heb 11:21

By faith Jacob, when he was a dying, blessed both the sons of Joseph: Jacob did not degenerate from his progenitors, but by the same excellent faith (being heir to the birthright and blessing, by God’ s appointment, and his father’ s confirmation, as Gen 28:1,3,4 ) doth, as a grandfather and a prophet, near expiring, weak in body, but strong in faith, bless Joseph, and each of his sons, Gen 48:15-20 , preferring Ephraim the younger before Manasseh the elder, by laying his right hand on his head, and his left on the other’ s; and so adopts them to be his children, gives them the blessing of the covenant, as to their persons, and the inheritance of two tribes amongst his sons, as belonging to Joseph, as his birthright, Gen 49:22-26 . These by faith he foretold, and applied particularly to each of them from God himself through prayer.

And worshipped, leaning upon the top of his staff: another effect of his faith, is his worshipping God, having bequeathed his body to the burial in a firm expectation of the promised inheritance, as the history clears, Gen 47:29-31 48:21,22 . For having sent for Joseph, he raiseth up himself on the pillow at the bed’ s head, and for his support used his staff, leaning on the head of it, when in faith he declares his will to his son Joseph, and binds him by an oath to bury him in Machpelah in Canaan, with Abraham and Isaac, heirs of the same promise, as an earnest and handsel of the twelve tribes’ possessing it; which Joseph having solemnly sworn to him, Jacob bowed himself and worshipped, lifting up his heart to God in thankfulness for his continual providence in the gradual accomplishment of his promise to the seed of Abraham, Isaac, and Jacob. This he did

by faith adoring his sovereign Lord and Saviour by his humbly bowing before him. There was no need of faith to bow to Joseph, who was inferior to Jacob, and blessed by him.

Poole: Heb 11:22

By faith Joseph, when he died, made mention of the departing of the children of Israel: Joseph, the first son of Jacob by Rachel, whom God preferred before his brethren, envied and sold by them, but advanced by him to be lord of Egypt, and a saviour to them, heir of the birthright, and of his father’ s grace, a patriarch and prophet like him; drawing near to the end of his pilgrimage on earth, and dying, he made mention, and brought to the mind of the Israelites his children, brethren, and nephews, and, likely, with a charge to convey it down to their posterity, as it might be remembered by them, that this he did with willingness find choice, looking for a better place and state than any in Egypt, and that his death should not obstruct the issues of providence to them for good; for God lived, and would surely visit them in their posterity, Israel living when he sent Moses to them, and would make them go up gloriously out of Egypt, and bring them into the Land of Promise, and give it to them for their inheritance. This testimony he gives them of it by faith, Gen 1:24 ; and God fulfilled it one hundred and sixty years after his death, as he had sworn to Abraham, Isaac, and Jacob.

And gave commandment concerning his bones : by faith likewise he charged them about carrying his embalmed body with them and burying it in Canaan, and obliged the Israelites to it by an oath, Gen 1:25 , making it an earnest and signal to them of the promise and oath of God for their deliverance, that as he desired his bones might be buried in Canaan, being heir together with Jacob of the same promised inheritance, it might be a visible token of, and encouragement in, the appointed time, to their return. And this Israel fullfilled, Exo 13:19 , carrying them away with them, and afterwards burying them in Shechem, the lot of Ephraim, Jos 24:32 .

Poole: Heb 11:23

By faith Moses, when he was born, was hid three months of his parents: the parents of Moses were as eminent in this faith as their progenitors; for by it Amram and Jochebed, both of them of the tribe of Levi, Exo 6:20 , (paterwn ) here put by a metaphrase for goneiv , and though in the history ascribed to the mother only, yet it was by the father’ s direction, as Exo 2:2 ; compare Act 7:20 ), hid Moses, born under the bloody edict of a tyrant for drowning all the Hebrew males in the Nile. He was born three years after Aaron, and sixty-five after Joseph’ s death. They kept him three months from the destroyers, and they adventured the penalties threatened by the edict, Exo 2:2,3 ; faith overcoming their fears and difficulties about it, and, in all probabililly, ordered their fitting the ark, and disposal of it for his preservation, with the other acts attending it.

Because they saw he was a proper child: the reason of faith’ s work was their seeing of him to be asteion , fair, beautiful, proper; and this not in himself only, but, as Stephen interprets it, asteion tw yew , fair to God, Act 7:20 . Some glorious aspect was by God put upon him as a signal of some great person, and of great use in God’ s design to his church; some extraordinary stamp of God on his countenance, which faith could discern there, and so influence them to conceal and preserve him.

And they were not afraid of the king’ s commandment faith made them fearless; for they were not afraid that the king’ s edict should frustrate God’ s purpose concerning the child, or keep him from its service to the church, wherein God would employ him, and of which he had given them a signal in that lustre cast on his person; and therefore they used means to preserve him, even when they exposed him, and which had a suitable success, Exo 2:3-10 .

Poole: Heb 11:24

Moses himself was as eminent a believer as his parents, and a mighty instance of Divine faith. He who was so named and saved by the enemies of the church, and adopted as a son to a notorious one of them, yet being great in age and stature, full forty, Exo 3:11 Act 7:23 , past the folly of childhood and rashness of youth, upon manly deliberation and a rational exercise of faith, notwithstanding he was by birth a poor Israelite, and saved from perisihing by a princess, the daughter of a potent king; nourished through her indulgence by his own mother, adopted as her own son, educated by her in all the wisdom of the Egyptians, preferred, owned, and honoured as her son, and might have been in a fair way to have succeeded to the kingdom; yet, not out of any disingenuity, or base ingratitude to his eminent preserver, but out of a Divine faith, he layeth down all his titles and honours, and renounceth his relation, for the enjoyment of a better title with, and a greater good in, God; and this he manifested by word and deed in his after transactions, Heb 11:25 .

Poole: Heb 11:25

Choosing rather to suffer affliction with the people of God: the same faith influenced his will, the cause of his former renunciation; for being in the present fruition of all court favours, and under the offers of all worldly delights by Egypt, and of all worldly discontents by God, faith determined his choice, made him a fellow sufferer in all the oppressions, afflictions, persecutions of his natural brethren the people of God, the most privileged society in the world for hope, as the most exercised by trials for God’ s sake: he knew there would be eternal rest and glory into which they would issue him, besides glorious effects they would have on his soul while he was enduring them; and that they were but passing, and would quickly have an end, Rom 8:18 2Co 4:17,18 .

Then to enjoy the pleasures of sin for a season: the same faith made him to reject the enticing pleasures of sin, which could not be avoided by his continuance in Pharaoh’ s court, either in dissembling himself to be no Israelite, professing himself to be an Egyptian, taking part with them in their cruel carriage to his brethren, living after their vicious course in all manner of voluptuousness; and the pleasures which he was to enjoy were sinful, transitory, and momentaneous, neither satisfying nor enduring, and must be attended with a sting in the end of them, even eternal anguish and torment, whereas his afflictions would end in eternal joys and pleasures, Mar 9:43,44,47 Lu 16:25 .

Poole: Heb 11:26

Esteeming the reproach of Christ greater riches than the treasures in Egypt : faith influenced and determined his former choice from the most excellent ground of it, the representation of these by the Divine inspired truth to him; it made him weigh and deliberate about the matters proposed, and then to judge, and positively determine about them: That the reproachful suffering of all sorts of afflictions, poverty, distresses, tortures, most ignominiously inflicted on them by their enemies for their faith in Christ, and expectation of him according to God’ s promise, and who was now the Angel of the covenant that protected them, as well as their ancestor Jacob, Gen 48:15,16 : these Moses chose to suffer patiently, out of faith in and love to Christ; these, with what excellent things were to follow by virtue of God’ s promise, he preferred as a better and richer estate, and infinitely more desirable, than all the treasures of honours and riches, which either Egypt or its king could oblige him with, the whole of them founded in the dust, disposed by flesh, fading in enjoyment, and ending in vanity. What are these treasures, compared to those laid up in store by Christ for his in heaven?

For he had respect unto the recompence of the reward: these were the things Moses had in his eye, the end of Christ’ s reproach, and Egypt’ s glory; this made him turn his eye and heart away from Egypt, and intently to look on the excellent issue of his reproachful sufferings for Christ, even Christ rendering to him his unexpressibly glorious and eternal reward for it, 2Co 4:17,18 . This God had promised to, Christ had purchased for, such, who were by faith bearing his reproach, and qualified for the enjoying of it, Rom 8:17,18 2Ti 2:12 1Pe 4:13,14 .

Poole: Heb 11:27

By faith he forsook Egypt, not fearing the wrath of the king: by the same excellent faith, after his demand from Pharaoh of liberty for Israel to leave Egypt, and he had brought on him and his people the ten plagues God threatened them with, then he brake the bands of captivity, and took up Israel, and left Egypt subdued, wasted by plagues, and a place to be abhorred; triumphing over it, he forsakes it as a conqueror, and carrieth away the spoils of it. The wrath and rage of Pharaoh at him and his work for Israel, did not appal him; he was not afraid of his threatening to kill him, Exo 10:28,29 ; yet he defied him, even when his rage made him to pursue him and Israel with his host to destroy them.

For he endured, as seeing him who is invisibleekarterhse , he was of a bold, undaunted spirit, so as nothing was too hard for him, either to suffer or do: magnanimity expelled his fear, so as he would stand or march according to God’ s order, faith presenting to his view at all times the great Angel of the covenant, God the Son, the Redeemer of him and Israel, the only Potentate, the invisible King of kings, and Lord of lords, 1Ti 6:14-16 ; with him, and for him, against Pharaoh, leading, covering, and guarding him and Israel in all the way, and fulfilling his promise of delivering of his church from Egypt; this makes him to march undauntedly with God’ s host.

Poole: Heb 11:28

Through faith he kept the Passover, and the sprinkling of blood: this Divine faith influenced him in all his work about God’ s ordinances, receiving the law about them from God’ s mouth, and obeying it. By it he made the Passover, i.e. as God’ s instrument, he instituted it, and put it into being, Exo 12:21 ; he celebrated and solemnly managed in each particular, and finished it, reaching the end of it according to God’ s law in that behalf, 1Co 5:7 . Here he saw Christ, and testified of him, the true paschal Lamb of God; by whom God’ s wrath passed over the children of Israel, when it rested upon the Egyptians, Exo 12:21 , &c.

By faith he took a bunch of hyssop, and dipped it in the blood of the paschal lamb, and struck the lintel and two side posts of the doors with the blood, Exo 12:22 . He used it as a signal of God’ s sparing Israel, and passing over their houses by his angel, Heb 12:23 ; and he saw in it the true blood of sprinkling, of Christ our Passover, which saveth souls from the destroyer, Joh 5:46 , and brings them out of the Egypt of this world into the heavenly Canaan.

Lest he that destroyed the first-born should touch them: the end of both these was, that the destroying angel, who slew the first-born of the Egyptians, might not touch an Israelite, Exo 12:29,30 . Under all this, faith evidenced to Moses God’ s faithfulness in his promise, it ordered all his duty, and it realized to their hope in that time of danger, tbat God would save them, who were under that blood, working the assurance of it.

Poole: Heb 11:29

By faith they passed through the Red sea as by dry land: the same faith enabled Moses eminently, and those other believers, as Aaron, Caleb, Joshua, &c.; for all Israel believed not, 1Co 10:5 , yet for the faithful’ s sake were they kept from drowning, after Moses had, at God’ s command, (when the Israelites were ready to be fallen on by the Egyptians), lifted up his rod, and stretched his hand over the Red Sea, when God immediately, by an east wind, divided it, made the waters to stand up on each side like walls of crystal, and the bottom of it to be dry; then entered Moses and lsrael into the empty and dry space, and walked through it on dry ground, and not a soul of Israel miscarried, but might see astonishing power and mercy in it, Exo 14:22 .

Which the Egyptians assaying to do were drowned: in the mean time the Egyptians, with their king, pursuing Israel for their ruin, find their own; for presumptuously adventuring to pursue them through this miraculous space, guided by sense, and not by faith, and thinking to pass as safe as Israel, when they had no word for it, God troubles them by his angels in their motion, makes them drive heavily; and having brought them into his pit in the midst of the channel, the crystal walls dissolve, and the waters, returning to their fluid nature, quickly overwhelmed and swallowed up all that host, so as not one of these unbelieving, presumptuous, persecuting wretches escaped. God’ s great work in this, as to Israel, had a double meaning; literal, their salvation from the Egyptians; mystical, their baptismal initiation into the covenant of God by Moses: though all of them had not faith unfeigned, yet they professed faith in God; and the doctrine Moses brought from him, was accounted sufficient to attain both, 1Co 10:2 .

Poole: Heb 11:30

This Divine faith, exercised by Joshua and Israel after their entrance into the Land of Promise, (who did, on God’ s word and command, compass the impregnable walls of Jericho once every day for six days together, and on the seventh day seven times, sounding with trumpets of rams’ horns, and at last giving a shout), brought down these walls flat to the ground by the almiglity power of God, to whom they were as nothing, Jos 6:20 . Faith in all this realized God’ s promise to them, reached forth their love to him, and obedience in all particulars required by him, glorifying God, as the great Captain of their hosts, as he revealed himself, Jos 5:13-15 ; committing the work and event to him, who, by the breath of faith, doth crumble down these walls before them.

Poole: Heb 11:31

By faith the harlot Rahab perished not with them that believed not by the same gospel faith Rahab, who, as the Jews read the word, Jos 2:1 , hnwz ; was an hostess, and kept a house of entertainment, and so came to lodge the spies; or, as the Septuagint read it, and the Holy Ghost confirms it here, and Jam 2:25 , was a public harlot, who gat her livelihood by the prostitution of her body, as well as the sale of meat and drink: so notorious a sinner as she, and a Canaanite too, was preserved from the destruction that was inflicted by the Israelites on the unbelieving and disobedient inhabitants of Jericho, being, after her exclusion out of the camp, in order to a legal purifying, admitted into God’ s church, and honoured by him to be a mother in Israel, from whom the Messiah should descend, Jos 6:23,25 .

When she had received the spies with peace: the full proof of her being a believer, was her entertaining of the spies sent from Joshua to Jericho, preserving them when sought for, and dismissing them, advising them what they were to do in order to their safety, Jos 2:3,10 , to the end. The ground of all this, was her faith in God’ s promise of giving Canaan to Israel, confirmed by the great works she heard God had done for them, and her own expectation of good only in the portion of God’ s people, to whom she desired to be united, which was afterwards accomplished. Neither doth Paul and James contradict each other concerning her faith and works, Jam 2:25 ; for she was empted from destruction by the same faith by which she was justified; and her faith was justified to be sound and true, by her carriage to the spies, for it was a full demonstration of her faith in God.

Poole: Heb 11:32

And what shall I more say? Here the Spirit puts a period to the induction by an expostulation, as if he had said: Why do I speak of so many examples of faith? the Old Testament is full of them; but here is proof enough, I will say no more.

For the time would fail me to tell , &c.; for time of life and writing would be sooner gone, than a full account can be given of all the notable effects of faith by all these worthies who might be named; yet he would give some general hints of persons, and of the works of faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He nameth four judges, one king, and one prophet, and extraordinary prophets in a bulk, whose histories you have; of

Gideon Jud 6:11, &c., Barak Jud 4:5, &c., Samson Jud 13:1-16:31, Jephthah Jud 11:1-12:15, David’ s history and Samuel’ s in the First and Second Books of Samuel, and the First of Chronicles; the excellent exploits of whose faith are, as their names, enumerated promiscuously; some of them agreeing to particular persons, others to them all.

Poole: Heb 11:33

These, by the same gospel faith, subdued kingdoms, defeating the mighty enemies of the church; and eminently amongst them, David, who conquered Edom, Moab, Ammon, and the Syrian kingdoms, and extended his conquests to the Euphrates. This he and they did in obedience to God’ s call, in dependence on God’ s promise both of conduct and victory. All was done by God’ s arm at the instance of faith and prayer, Psa 18:29-42 20:5,9 .

Wrought righteousness they were all of them eminently righteous in their persons, and in their administration of justice to others: the utmost of their abilities were laid out in it, as became righteous judges, as to all matters of God and men, Jud 6:1-40 1Sa 7:15,17 12:2,6 .

Obtained promises a real and actual possession of all those good things which God secured to them by promise; especially as to Gideon and Barak, victory and success over the Canaanites and Midianites, Jud 4:1-24 6:1-40 ; Samson, victory over the Philistines; David, victory over the church’ s enemies. All which they first obtained in the promise, and then in the execution. Faith secured all, giving a real enjoyment of all the good made theirs in the promise, and then in the event; and will give the fulness of all good in general promises made to the church and them in the end.

Stopped the mouths of lions: Daniel, an eminent prophet of God, believed in him, and for his testimony to him was cast into the den of lions to be devoured, where God stops the mouths of them on his faith and prayer, and opens them to destroy their adversaries, Dan 6:22 . By the power and strength of God, both Samson and David slew those lions which would have preyed both on them and others, Jud 14:6 1Sa 17:34-36 . Faith obtained this success for them.

Poole: Heb 11:34

Quenched the violence of fire: by the same faith others of the prophets, Heb 11:32 , eminently acquainted with God, and partakers of his secret, who defying idolatry, and the threatenings of a tyrant, became confessors of the true God and his worship, and were adjudged to the fiery furnace, Dan 3:19,23 , and by faith were secured from being consumed by those flames, which in an instant destroyed those which threw them in, Heb 11:22-28 . How did this fetch down the Son of God himself to accompany them, and to suspend the consuming power of the fire, so as it did not singe either their persons or garments, or to leave any scent of it upon them! And how did Moses’ s and Aaron’ s prayers extinguish the fire at Kibroth-hattaavah, and at Taberah! Num 11:1,3 16:22-45 .

Escaped the edge of the sword: by faith these worthies, forementioned, Heb 11:32 , were delivered, when others fell by the devouring sword, and all those instruments of war which were destructive to others. Their enemies fell by their swords in those many battles wherein they were engaged, fulfilling at that time God’ s will, and trusting on his promise. And how many of the prophets hath God delivered from the swords of those who would have killed them!

Out of weakness were made strong by faith many of those who had really natural infirmities, both of body and mind, had their tremblings and faintings of spirit, and were, in respect of their enemies, weak, few in number, short of them, as to force, power, and policy, yet by faith in God were made bold as lions, and had wonderful success against numerous and potent enemies, Jud 4:8 6:15,16 7:5,7,10 Jud 11:29 15:11,19 1Sa 7:9,10 , &c.

Waxed valiant in fight faith made those who were called to the war by God, mighty for that service, 2Sa 22:30-38 , so as no perils could daunt them, no service was too hard for them. How victorious in the most desperate attempts, as to sense, did faith make them! Psa 27:1,3 .

Turned to flight the armies of the aliens they overthrew the camps of adversaries. parembolh notes a single castle or tower, Act 21:34 , or a whole camp or place where an army is pitched, Heb 13:11,13 ; in the plural, many such tents where soldiers lie; and is metonymically read armies. To klinein , actively taken, is to make to lie down, or to throw down, as applied to tents and camps; to put to flight, as applied to armies; all which were those of the idolatrous enemies of the church, strangers to their country, and more to their God, as the army and camp of Midian, Jud 7:13-23 , which were overturned, routed, and destroyed by them.

Poole: Heb 11:35

Women received their dead raised to life again: through this Divine faith, both the prophets Elijah and Elisha did raise and restore, the one to the window of Sarepta, 1Ki 17:22,23 , the other to the Shunammite, 2Ki 4:35,36 , their sons from the dead; and these women and mothers did by faith receive them from the prophets alive again, who by faith and prayer procured this mercy from the quickening Lord, for them. In the general resurrection all shall be raised by the power of God, and the effect of faith therein is only receptive; we shall enjoy life again, and receive others from the dead also.

And others were tortured, not accepting deliverance others also, besides the prophets forementioned, Heb 11:32 , etumpanisyesan , were tympanized; what manner of torturing death this was, is not so certain, whether by excoriation, and making drum-heads of their skins, or extending them on the rack, as the skin or parchment is on the drum head, and then with clubs, or other instruments, beating them to death; of which sort of sufferers seems Eleazer to be under Antiochus Epiphanes, /Apc /APC 2Ma 6:19,30 , for his not turning heathen, when urged to it by that torture; and though his deliverance from torture and death were offered to him by his tormentors on compliance with them, and renouncing his religion, yet he refused it, as others did, /Apc /APC 2Ma 7:24 , resolving to endure the utmost extremity rather than turn idolater, and disobey God.

That they might obtain a better resurrection: that which influenced them to suffer, was their faith in God’ s promise of obtaining thereby a resurrection to an incomparable better life than they could have enjoyed on earth; for though they might have been spared from death now threatened them, which was a kind of resurrection, yet was it not to be compared with the resurrection to eternal life, glory, bliss, and pleasure, to be enjoyed by them with God in heaven. See what influenced them, 2Co 4:17,18 .

PBC: Heb 11:1

Hear below

I believe he was an old Englishman, named Sapphire, in an extensive work - lectures on Hebrews has this to say, "as is the voice, so is the echo; as is the seal, so is the impression; as is the word of revelation, so is the faith.  The source of weak faith is in the ignorance and slowness of the heart with reference to the divine testimony.  The strength of faith is the humility of a helpless and broken heart cleaving to the promise."  From what I want to discuss with you this morning, faith is not trust or belief in anything - but it is rather trust in the God of scripture and in the scripture of God.41

" of things hoped for"

Hope in the sense of New Testament usage is a sense of anticipation, of a joyful expectation -you not only hope for and desire, you expect to realize the object of your hope.

I think probably as a culture, we Primitive Baptists have done ourselves a great dis-service by using terms like " my little hope." In Col 1:1-29 the Apostle Paul said that there’s a mystery that has been hidden from generations past (people in the past didn’t know what this was all about as you know it today and what you know that they didn’t know is " Christ in you, the hope of glory" ) -Is Christ little? Heavens no! The true biblical sense of hope is not wishful thinking and " well, maybe so, maybe not" but it is in fact joyful anticipation and joyful expectation. 

41

" the evidence of things not seen."

Hear below

The word "evidence" comes from a Greek word in the New Testament which was used to describe in the legal practice of the first century something that was presented in a court in trial and something that would stand the test under cross examination.  I am thrilled at the number and the variety of Christian apologists today who offer so many different defences and documentation - lawyers can do all sorts of things but here is something that is offered as evidence in a trial and when cross examined by the attorney for the other side it stands the test.  It will stand up under scrutiny.  41

The second part of the definition is that faith is " The evidence of things not seen." In both the natural and the spiritual world many forces have never been seen. In nature we have never seen gravity, electricity, or the mysterious force which holds the parts of an atom together. In the spiritual world, we have never seen heaven, God, or any of the invisible attributes of that world which we see only by the Spirit. We believe in the unseen natural forces because we observe and experience their power. Likewise, we believe in the unseen realities of the spiritual world because we have experienced their power, too. The convincing evidence of those invisible, spiritual realities is here defined as faith. Biblical faith is not wishful thinking, but deep conviction based on the evidence which God has wrought in our souls and brought to our knowledge.

403

Heb 11:1-40 contains a catalog of people who were faithful to God in spite of adversity and affliction. Reading like a roll-call of faith, it is included to motivate the Jewish Christians to persevere in faith by reminding them that the achievements of the heroes they so much admired were wrought by faith. This chronological list of the faithful provides us with a working definition of the principle " The just shall live by faith," {Heb 10:38} a principle that is really the text of chapters Heb 11:1-40; 12:1-29; 13:1-25. The person who lives by faith will " go on to perfection." {Heb 6:1} The individual who lives by sight will " draw back unto perdition." {Heb 10:39}

That principle, a quotation from Hab 2:4, is repeated not only here, but also in Ro 1:17 and Ga 3:11. The Romans passage emphasizes " the just." Ga 3:11 emphasizes " shall live." This passage in Hebrews places its emphasis on " by faith." " The just shall live by faith" simply means, " Man shall live by every word that proceedeth from the mouth of God." {Mt 4:4; De 8:3}

A Definition of Faith

What is faith? Heb 11:1 offers a connotative definition: " Faith is the substance of things hoped for, the evidence of things not seen." More a description of what faith does that a definition of what faith is, Heb 11:1 teaches that faith supports hope and persuades the one who possesses it of the reality of the invisible. Faith is essentially, then, " seeing Him who is invisible," {Heb 11:27} the antithesis of a life confined to the realm of sight. {2Co 5:7} Oswald Sanders said, " Faith enables the believing soul to treat the future as present and the invisible as seen."

All in all, the Hebrew letter suggests that faith is " a confident and obedient response to God’s word, in spite of circumstances that argue against it." The theme of the entire letter is " God has spoken; How will you respond?" In this chapter, the author urges the Hebrews to respond to God’s revelation in the same way Abel, Enoch, and Noah responded- in a faith that perseveres in obedience, not in an unbelief that slides precariously into apostasy.

Faith, in other words is not a mysterious feeling of optimism. Faith is not synonymous with positive thinking. Faith is not believing in spite of evidence (that’s superstition). Faith is a conviction founded upon the substantive evidence of God’s revealed word.

The Content of Faith

According to Heb 11:6, Biblical faith is a conviction of two basic ideas: (1) That God is Real (" ... that He is..." ) and (2) That God is Actively Involved in His World (" ... that He is a rewarder of them that diligently seek Him" ). It’s one thing to believe that God is real, but quite another to believe that He is active in our lives. Faith responds to these two facts by living to please this God, even though He exists beyond the realm of man’s sensory perception. Neither Abel, Enoch, or Noah saw God with the physical eye. His existence was not something they could perceive empirically. Yet, they acted on the basis of His self-revelation, living to obey, please, and worship Him, and God rewarded them with assurance of sins forgiven, {Abel- Heb 11:4} the comfort of the Divine presence, {Enoch- Heb 11:5} and deliverance from God’s judgment. {Noah- Heb 11:7}

These three examples of faith are intended to induce the Hebrews to emulate the " faith of their fathers." Respond to His word, the writer seems to insist, in the confidence that will not allow you to give up. Respond to His revelation by walking in the light you’ve been given and taking Him seriously, even though circumstances may be difficult at the moment. Take your cue from Enoch and Noah and be faithful to the God who is real!

404

PBC: Heb 11:4

" a more excellent sacrifice"

What Abel did by faith was sacrificial. That’s the point of the lesson he’s making here. The quality of the sacrifice comes from the motive of the sacrificier -the motive of faith. 51

" he obtained witness"

Hear below

The word witness is translated from the Greek word which comes into the English language as martyr.  The martyrs are identified by that name because they were willing to testify to their faith at the expense of their life.  They were willing to die to bear testimony to the legitimacy of their faith in God.  In this case the word is in the passive voice.  Abel didn't give testimony, he received testimony from God.  There is no question and there are abundant scriptures that identify that we are in fact to be active in our faith and to be witnesses to our faith.  This passage tells us that it was faith by which God bore witness to Abel.  By it he being dead yet speaketh.  51

Hear below

" God testifying"

Abel offers a better sacrifice, because it is #1 sacrificial and #2 it is motivated by faith. God bears testimony to the offerings and sacrificies of faith.  God gives the seal of approval, not other people.  If you’re doing your Christianity to get applause from people, Jesus in the sermon on the mount says you’ll get your reward, people will applause.  That’s it!  But when you do it for God, God will testify of the righteousness of what you do. 51

PBC: Heb 11:8

" obeyed"

Faith always identifies itself by obedience. Faith alone (faith without accompanying works that manifest faith) is empty. Real faith manifests itself by obedience -by actions.

41

 What is faith? Faith is an obedient response to God’s revelation (i.e. God’s word) arising from a confident persuasion that He is faithful to His promises. Though the pressures were great on the Hebrew Christians, they must not give in to the temptation to retreat. Instead, as the writer urges them, they must " live by faith." In other words, they must respond to God’s revelation through His Son {Heb 1:1-2} in obedience and commitment. But how could they respond obediently to the light God had given them when the obstacles were so formidable? By remembering the trustworthy character of their God. Such a fresh perspective of God necessarily produces a confidence that enables the weary pilgrim to persevere when the way is hard.

To encourage the Hebrews to be faithful, the author reviews the most familiar episodes of Jewish history, cataloging the deeds of people the Hebrews considered heroes. These were people of faith -people who didn’t give up, give in, or give out. They were faithful.

The writer knows that there is no better place to begin in a review of history than the book of beginnings -the book of Genesis. In fact he begins at the first verse of the Bible. {Heb 11:3} Then he talks about Abel, {Ge 4:1-26} Enoch, {Ge 5:1-32} and Noah. {Ge 6:1-22} Then he devotes twelve verses to one of the dominant characters in Genesis- Abraham.

Perhaps the most notable example of faith in antiquity is Abraham, the first " Hebrew." Called by God to leave the idolatry of Chaldea, Abraham obeyed by faith. All who serve the true God according to His revelation like Abraham- that is, all who imitate His example, " walking in the steps of that same faith,"‘ are the children of Abraham. Hence, Abraham is called the " father of the faithful." {Ro 4:11-12} Abraham’s life was, all in all, a life of faith.

What lessons can be gleaned from Heb 11:8-19?

The Life of Faith Involves Testing

First, Abraham’s case reminds us that God tests an individual’s faith. The passage focuses on the three major trials of faith in Abraham’s life: (1) His departure from home; {Heb 11:8-10} (2) The delayed fulfillment of the promise of a son; {Heb 11:11-12} (3) The command to sacrifice that son to the Lord. {Heb 11:17-19} Abraham’s experience suggests that tests of faith increase in intensity as one grows to spiritual maturity. The offering of Isaac was not Abraham’s first test of faith. He couldn’t have handled it at the outset of his pilgrimage. It was difficult to leave his homeland. It was harder still to wait for God to fulfill the promise of a son. But the severest trial yet was God’s command to sacrifice that son to the Lord. As a wise and loving Heavenly Father, our God knows just how much pressure to exert upon his children at each stage of their spiritual development. {1Co 10:13} His tests are providentially adapted to our peculiar capacities at a given moment. But this much remains: God will test the faith of every believer, for " faith blossoms when the winds of trial blow the fiercest." {Heb 12:5-11}

What is the purpose of testing? To prove the genuineness, sincerity, and strength of our faith. {De 8:2} Trials have a way of exposing the spiritual condition of our lives. Trouble reveals the degree to which God is real to us and the level to which we have learned to lean upon Him.

What is the value of testing? It burns out the dross (the areas of hypocrisy) in our service to God and makes us more fit for His service. {1Pe 1:7} It also gives the believer the valuable gift of experiential knowledge concerning the faithfulness of God.

What is the nature of the tests that God sends into our lives? Usually, the test involves a sacrifice of some kind. Everyone who lives by faith will be called upon at some point to give up something dear to him in order to devote himself more specifically to God. In Abraham’s case, God called upon him to leave his family. He had to sacrifice personal freedom, human friendship, social position, and the familiar comforts of home. He traded it all for the uncertainties and rigors of a nomadic existence, living in tents and travelling in caravans. Faith always brings upheaval and sacrifice.

The Hebrews, no doubt, could identify with this kind of sacrifice, for they had loved Christ more than father, mother, and their own lives also. To be able to give up and let go of one’s security, he must believe that the God who told Abraham " I will bless you and you shall be a blessing" has something better in store.

The Life of Faith Involves Waiting {Heb 11:8}a

Abraham was called to go to a land which " he should after receive for an inheritance." Faith is a long-term perspective. In an instant society like ours, where people expect immediate results, the principle of delayed gratification is held in disdain. But living by faith enables the believer to endure the privations and difficulties of the moment because he knows that God has an " afterward" in store for him.

The Life of Faith Involves Obeying {Heb 11:8}b

How did Abraham respond to God’s call? He " obeyed and went out, not knowing whither he went." Even though he couldn’t see the finish line, he did what the Lord commanded. Faith is " going, not knowing." {Ac 20:22} Even when we cannot " see our way clear," faith continues on, a step at a time, a day at a time, looking to the God who said, " As thy day, so shall thy strength be." {De 33:27} By nature people grasp the security of the familiar. But God frequently puts His children into very unfamiliar circumstances with all the uncertainties that attend such situations in order to teach them to trust and obey Him implicitly. After all, what better security is there than trusting a faithful God?

How did Abraham know where to go? At each step of the journey, God gave him direction. He walked in the light he had at the moment, trusting that God would show him the next step when the time was right. God rarely gives his people a stock of grace days or months in advance. The Christian life is a daily matter of obeying God’s word and trusting Him to provide. That’s what it means to walk by faith.

405

PBC: Heb 11:9

" land of promise, as in a strange country"

This is the land his people will inherit after him as a divine gift and yet Abraham for his entire life lives in the country as a stranger dwelling (that identifies a word which means a permanent residence) but his permanent residence as a stranger in the land is in temporary dwelling places -tents and tabernacles. Isn’t it amazing that for the entire life of this patriach the most of the land that he ever owns is the burial plot he purchased to bury Sarah and later would be buried there by his sons? God says I will give it all to you and to your seed after you but for the mans entire life he owns nothing more but a burial plot. Is it that different with us when we really evaluate life from the heavenly and divine perspective?

51

The Life of Faith Involves Sojourning {Heb 11:9-10,13-16}

The live of faith is a pilgrimage. The word " sojourn" means " to dwell temporarily, like a stranger in a foreign country, without a settled residence." Abraham finally arrived in the land God promised to show him, but it was occupied by others. Yet, according to God’s promise, he believed that one day it would belong to his posterity. For all intents and purposes, he was a stranger, living as if he had no rights in the land. He owned no parcel except for the cave of Macpelah which he had purchased as a burial place for Sarah.

His son Isaac and grandson Jacob also lived like he lived- " in tents." They all lived like nomads and bedouins, migrating from one place to another with no permanent home. They were constantly on the move. They acquired no fixed property, had no title deed to the land, and yet, they were " heirs with him of the same promise" that the land would belong to them.

This anticipation of the fulfillment of God’s promise gave them the patience to wait upon God. They could bear the momentary destitution, in expectation of future blessing.

Far from a mere desire for an earthly inheritance, however, {Heb 11:10} verse ten reveals that Abraham saw beyond the temporal land, and anticipated a permanent abode in heaven. " He looked for a city that hath foundations, whose builder and maker is God." Yes, he expected to possess the promised land, yet his faith looked beyond the temporal to the eternal and future blessedness of the righteous in heaven. Abraham lived like a stranger because he was looking for a permanent abode in heaven. {Heb 13:14} Faith is a life lived in the present world with the next world in view.

406

PBC: Heb 11:11

The Life of Faith Involves Laughing at Impossibilities {Heb 11:11-12}

The focus shifts in verses 11 and 12 to the second trial in Abraham’s life- the twenty-five year silence as he waited for a son. Faith overcomes all obstacles because it grasps the promise of a God with whom nothing is impossible. What obstacles did Abraham and Sarah face? Sarah was barren. It was not possible for her to conceive. Abraham’s body was " as good as dead," that is, he was no longer capable of fathering children. But when the child as born, he was named " Isaac" meaning " Laughter." Through the test of waiting on the Lord to fulfill his promise, Abraham and Sarah learned to laugh at impossibilities, for God proved Himself able to do exceeding abundantly above all that they could ask or think. A Faith that Laughs is a faith rooted in the God who delights to show His all-sufficiency in our insufficiency.

407

PBC: Heb 11:13

Heb 11:13 says that they all died without realizing the actual possession of God’s promise, but they saw the fulfillment " afar off," i.e. in the future. Further, they " were persuaded of them," that is, they did not doubt the reality of the promises; therefore, they " confessed that they were strangers and pilgrims in the earth." {cf. Ge 23:4 where Abraham actually used these words.} Thinking of their lives in terms of a pilgrimage, they continued to move forward instead of opting to return to their native land. {Heb 11:15-16} Living by faith is a matter of living in the world, yet holding the things of the world with a loose hand. The Hebrews needed this heavenly perspective.

408

We were not designed to live in the present condition forever. This is a very temporary mode of existence. The Bible believer knows that we are just traveling through this life to our permanent and glorious heavenly kingdom. This is very evident from several Scriptures. Speaking of Old Testament saints Heb 11:13 says " These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." It also says of these saints in Heb 11:16 " But now they desire a better country, that is, an heavenly..." Peter admonishes the saints on this same basis in 1Pe 2:11 " Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul..."

409

" the promises"

It appears that the Old Testament saints died in faith not having received the fulfillment of the promises. The Old Testament is full of promises given to them, but they did not live to see or realize the fulfillment of the promises received. Thus " receiving" the promises refers to fulfillment, not to God’s giving them the promises. This thought corresponds to Heb 11:39-40. The " better thing" that God provided for us is the fulfillment of the promises they received as a " good report" in advance of the actual fulfillment.

410

" confessed that they were stangers and pilgrims"

It also says of these saints in Heb 11:16 " But now they desire a better country, that is, an heavenly..." Peter admonishes the saints on this same basis in 1Pe 2:11 " Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul..."

It is well to insert here that there is a vast difference between a pilgrim and a vagabond. A pilgrim is away from home, but he has a goal, a destination. A vagabond, on the other hand, is an " aimless wanderer." The Christian knows that he is not at home in this present state of affairs. However, he knows where he is going. He is heading toward his heavenly home. This gives him a great deal of hope when conditions become very difficult and unpleasant in his present situation. He knows that, sooner or later, he will be home and all will be well.

40

PBC: Heb 11:14

See WebbSr: THE BETTER COUNTRY

PBC: Heb 11:16

See WebbSr: THE BETTER COUNTRY #2

We were not designed to live in the present condition forever. This is a very temporary mode of existence. The Bible believer knows that we are just traveling through this life to our permanent and glorious heavenly kingdom. This is very evident from several Scriptures. Speaking of Old Testament saints Heb 11:13 says " These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth." It also says of these saints in Heb 11:16 " But now they desire a better country, that is, an heavenly..." Peter admonishes the saints on this same basis in 1Pe 2:11 " Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul..."

411

PBC: Heb 11:17

See PB: Ge 22:2

The Life of Faith Involves Accounting {Heb 11:17-19}

The verb " accounting" in Heb 11:19 means " to put together in one’s mind." Faith is not mindlessness. A person can emphasize the contrast between faith and reason to the point that he insinuates that faith is thoughtless and irrational. It is not. In fact, faith is divine logic. Faith is a process of deductive and logical reasoning from the facts of revelation to the circumstances of real life. Faith says, " If God loved me enough to give His own Son to die for me, then He loves me enough to take care of me now." Faith reasons, " If God was able to solve my biggest problem at the cross, then He is able to solve the relatively smaller problems I encounter each day."

In Abraham’s severest trial, faith reasoned, " If God promised that I would have a son in whom all the families of the earth will be blessed, then He will surely fulfill that promise; therefore, if I slay this son in obedience to His command, He will raise him from the dead, for God cannot break His promise." Therefore, by faith, Abraham obeyed God and offered up his son on Mt Moriah.

No doubt, the Hebrews could identify with the confusion that must have prevailed in Abraham’s mind as he struggled to make sense of it all. They were struggling to understand how that God would allow them to endure such difficulties if He had really led them to this point of understanding. They needed to recapture the clarity of Biblical thinking that rests securely on the great facts of the gospel. Only then could they follow the footsteps of faithful Abraham.

Put thou thy trust in God,

In duty’s path go on:

Walk in His strength with faith and hope;

So shall thy work be done.

Commit thy ways to Him,

Thy works unto His hands,

And rest on His unchanging word,

Who heaven and earth commands.

412

PBC: Heb 11:20

Faith at the Crossroads of Life Heb 11:20-29

Change is as natural to human experience as breathing. Whatever your present circumstances, this much is certain: they will change. Young people get old; the healthy become ill; children grow up and grown-ups return to childishness; the sad become happy and the happy sad. Yes, change is inevitable.

" Change and decay in all around I see."

In the light of that fact, how should a Christian respond to the turning points of life? Heb 11:20-29 reveals three different kinds of " turning point" experiences, each of which requires a response of faith.

Facing Death in Faith {Heb 11:20-22}

Death, of course, is the ultimate change. Each day that passes is one day nearer the end of life. As the natural senses fail, however, faith enables the believer to face the " last enemy" with hopeful vision, joyful worship, and victorious confidence.

That’s how Isaac approached the end of his life: " By faith Isaac blessed Jacob and Esau concerning things to come." {Heb 11:20} His faith was visionary. Looking beyond the present dissolution of natural life, Isaac focused on the future.

Further, Jacob died triumphantly in faith: " By faith Jacob, when he was a dying...worshiped, leaning upon the top of his staff." {Heb 11:21} Jacob did not face his final hours in terror or despair. Instead, he bowed himself upon his staff and offered worship to God. This dying man had faith in the Living God.

Like his father and grandfather, Joseph glorified God by a faithful testimony in death: " By faith Joseph, when he died, made mention of the departing of the children of Israel [from Egypt]; and gave commandment concerning his bones." {Heb 11:22} He said, " One day God will carry you up from Egypt and when He does, I want to go with you. Promise me, then, that you’ll take my bones." His confidence in the ultimate victory no doubt encouraged his brethren more than once in the years ahead. We might call these three examples " Visionary Faith." This kind of faith says,

" His love in times past forbids me to think

He’ll leave me at last in trouble to sink;

Each sweet Ebenezer I have in review,

Confirms His good pleasure to help me right through."

Facing Danger in Faith {Heb 11:23,27-29}

The " fear of the unknown" is an intimidating factor as we face the changes of the future. Moses’ parents must have struggled with this fear as they refused to comply with Pharoah’s unjust law. Because they trusted God and feared Him above man, they were not intimidated by the king’s decree.

Moses himself also overcame his fear of man by faith. {Heb 11:27} The eye of faith, in other words, enables a person to " see Him who is invisible." In the light of His reality, danger and threats sink into irrelevance. We might call this " Courageous Faith."

Facing Decisions in Faith {Heb 11:24-26}

Crucial choices are, by definition, turning points and seasons of change in life. Moses faced such a choice when he reached maturity. {Heb 11:24} In one sense, it was a choice between being rich and being poor, between being " somebody" and being " nobody." In another sense, however, it was a choice between being authentic and being synthetic, between being true to his convictions and living a lie. By faith, he chose to be a " nobody" with God’s people, even at the cost of personal loss, because he wanted to be true to his convictions. By faith, he knew that any momentary reproach he would suffer would soon be repayed by God. {Heb 11:26}b And, by faith, he knew that any temporary pleasure he might enjoy in sin would bring long-term pain and regret. We might call this " Decisive Faith."

Like these heroic saints of yesteryear, the Hebrews, standing at the crossroads of change and transition, had a signpost in God’s word to direct their steps. Would they follow it by faith?

413

PBC: Heb 11:24

Crucial choices are, by definition, turning points and seasons of change in life. Moses faced such a choice when he reached maturity. In one sense, it was a choice between being rich and being poor, between being " somebody" and being " nobody." In another sense, however, it was a choice between being authentic and being synthetic, between being true to his convictions and living a lie. By faith, he chose to be a " nobody" with God’s people, even at the cost of personal loss, because he wanted to be true to his convictions. By faith, he knew that any momentary reproach he would suffer would soon be repayed by God. Heb 11:26[b] And, by faith, he knew that any temporary pleasure he might enjoy in sin would bring long-term pain and regret.

75

PBC: Heb 11:29

Passing the Baton of Faith Heb 11:29-40

As Heb 12:1-2 indicates, the life of faith is compared to a race: " ... Let us run with patience the race set before us..." Our race of faith, however, is not an individual quest for victory, isolated from other believers. No, the race of faith is a " relay race," in which all of the participants run for the whole team. The challenge is not to defeat other runners, but to stay the course and finish the race. It is not, in other words " success," but " faithfulness." People like Noah, Abraham, and Moses have already finished their race, and have passed the baton of faith to New Testament believers. Unless we are faithful, the whole team suffers defeat: " And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." {Heb 11:39-40} The race of faith will not be complete until New Testament Christians, who have taken the baton from Old Testament Hebrews, fulfill the commission they’ve been given. That’s the imagery the writer employs to urge the Hebrew Christians to faithfulness.

A review of some of those who have run before demonstrates the importance of keeping the faith regardless of circumstances. Some of these ‘forerunners’ witnessed miraculous deliverances. They did the impossible. Others experienced miserable sorrows. They endured the unthinkable. Some walked on the mountaintop of faith, while others walked in the dark valleys. Yet, whatever the outcome of their particular trials, they were each faithful to carry the baton to their finish line.

414

PBC: Heb 11:30

Faith and the Miraculous {Heb 11:30-35}a

A miracle is " an exception to and reversal of natural law." Old Testament saints trusted in a God with whom nothing was impossible, and periodically, he rewarded their faith with unexpected displays of His power.

Why does the writer appeal to demonstrations of supernatural power? Because Christianity, like Judaism, is a faith rooted in the miraculous (e. g. virgin birth, resurrection, etc.). The God in whom we believe is able to do that which is humanly impossible.

For example, after dividing the Red Sea so that the children of Israel could cross on dry ground, He drowned Pharoah and his 600 chosen chariots in the depths. {Heb 11:29} Furthermore, he demolished the apparantly impregnable walls of Jericho so that Joshua and the Israelites conquered the city. {Heb 11:30} The one exception, however, was the house of the harlot Rahab. Compare Jos 2:15 with Jos 6:20,22. The entire wall fell down flat, except that portion on which the house of Rahab was situated. {Heb 11:31}

The entire Old Testament testifies to the exploits of God in the lives of the faithful, like Gideon, David, Samuel, and Daniel. {Heb 11:32} These people did the impossible. {Heb 11:33-34} Some, like the Great Woman of Shunem, {2Ki 4:1-44} even witnessed the miracle of God’s resurrection power, receiving their dead back to life again {Heb 11:35}a.

415

PBC: Heb 11:35

Faith and Misery Heb 11:35b-38 {Heb 11:35-38}

In the light of these fantastic accounts of God’s supernatural, miracle-working power, some have concluded that faith means that you and I can " name and claim" our miracle and God will give it. But, as Heb 11:35b-38 {Heb 11:35-38} makes clear, there were people of faith who suffered extraordinary misery and hardship in the Old Testament as well. Some were mocked, scourged, stoned, imprisoned, and ‘sawn asunder’ [lit. decapitated]. Many of them lived in poverty, destitution, and obscurity. {Heb 11:36-38} People like Jeremiah, David, Job, Elijah, and Daniel suffered the privations and exploitation cataloged in this passage. No, faith does not insure a trouble-free life. In fact, it is the triumph of faith in the midst of life’s tragedies that most glorifies God.

Although these people were sorely tried, they never abandoned God. No wonder the author adds the editorial comment " of whom the world was not worthy." {Heb 11:38} Regardless of whether their heroic faith was ever recognized by the world at large, it was recognized by God, for they " obtained a good report through faith" {Heb 11:39}a. He left a testimony to their faithfulness in the sacred Scriptures. He said to them, " Well done, thou good and faithful servants." Like the Hebrews, we sorely need these reminders of those who have finished their leg of the relay, and who have passed the baton to us.

416

Haydock: Heb 11:1

All this chapter is a commendation and recommendation of faith, which is the substance [1] of things hoped for, giving as it were a substance in our minds to such things as we are in hopes and in expectation of hereafter, and making them present to us before they come to pass. ---

It is also a sure conviction [2] of things that appear not. For when God has revealed things, and we believe them upon the divine and infallible authority of the revealer, we have a greater certainty of them than any demonstration can afford us. By this virtue of faith, they of old, our forefathers, obtained [3] a testimony from God that their actions were pleasing to him. (Witham) ---

Faith is the basis, the foundation supporting hope; for unless there be faith, there cannot possibly be any hope. (Menochius)

===============================

[BIBLIOGRAPHY]

Substantia, Greek: upostasis, subsistentia.

===============================

[BIBLIOGRAPHY]

Argumentum, Greek: elegchos. Convictio, ostensio. It does not seem well translated evidence, as by the Protestants and Mr. N. because faith is an obscure knowledge, though it be the most certain, because of the infallible authority of God, who has revealed those obscure mysteries.

===============================

[BIBLIOGRAPHY]

Greek: Emarturethesan, testimonium consecuti sunt. This expression, which is repeated ver. 4, 5, and 39, signifies an approbation or commendation.

Haydock: Heb 11:3

The faith so highly commended here is not that special faith of sectarists, by means of which persons of various and contradictory tenets pretend to assure themselves that their sins in particular are pardoned for Christ's sake, but a firm and lively belief of all that God has revealed or promised.

Haydock: Heb 11:4

A sacrifice. [4] Literally, a greater sacrifice than his brother Cain, offering to God the best and fattest cattle he had, by which he obtained a testimony (a mark of God's approbation) that he was just, and his piety pleasing to God. St. Jerome, from a tradition among the Hebrews, thinks that this mark was, that fire descended from heaven upon Abel's sacrifice and not upon that of Cain. ---

And by it, he being dead, yet speaketh. By it, in construction, may be either referred to his faith or to his sacrifice. Some expound it, that by reason of his faith, or of his sacrifice, his memory still lives after his death, and he is commended by all good men. Others think that the apostle alludes to the words which God spoke to Cain, (Genesis iv. 10) "The voice of thy brother's blood crieth to me from the earth," and that in this manner he is said to have spoken after his death. (Witham) ---

Men of all religions, whether true or false, have offered sacrifices, as being the supreme act of religion; and therefore we may conclude, that what is so general and universal, must have come from the instinct and light of our nature, and be a kind of first principle implanted in us by God himself.

===============================

[BIBLIOGRAPHY]

Pluriman hostiam, Greek: pleiona thusian, majorem.

Haydock: Heb 11:5

Henoch [Enoch] was translated, so as not to die nor see death. In Ecclesiasticus (Chap. xliv.) he is said to be translated into paradise. By these words, that he should not see death, it is the general exposition of the ancient interpreters, that he is not dead; but in what place, or in what manner God preserveth him, we know not. See St. Augustine, lib. de pec. orig. [on Original Sin] chap. xxiii.; St. John Chrysostom; &c. (Witham)

Haydock: Heb 11:6

He proves the Henoch [Enoch] was translated by faith, or on account of faith, thus: Henoch was translated because he pleased God; now he could not please God but by faith; therefore by faith he was translated. (Menochius)

Haydock: Heb 11:7

Having received an answer....moved with fear; [5] i.e. with a religious fear: by the Greek, prepared the ark, by which he condemned the rest of the incredulous world, who would not take warning nor believe. (Witham) ---

Noe [Noah] warned impenitent sinners of impending judgments; but unbelievers and scoffers, they only laughed at Noe's credulity: thus worldlings, who laugh at the simplicity of the few, who work out their salvation with fear and trembling, will one day see their error, when the former shall perish in their infidelity, and the latter shall triumph in the midst of a falling world.

===============================

[BIBLIOGRAPHY]

Metuens, Greek: eulabetheis, which signifieth a fear with reverence. See Hebrews v. 7.

Haydock: Heb 11:8

By faith he that is called Abraham, &c. He commends his faith, who believing God, left his own country, lived in Chanaan [Canaan] as in a strange country, waiting for the promise and for a city, whose builder and maker is God; i.e. for an habitation in the kingdom of heaven. (Witham)

Haydock: Heb 11:10

The Patriarchs, who lived to a great age, dwelt not in fixed dwellings, but in moveable tents, as pilgrims; whereas their descendants, the period of whose existence is greatly curtailed, pass their time in building and planning as if they were never to die. This earth is a place of our exile, heaven is our true country: let us then live here as strangers and pilgrims, looking forward with anxious desires for our true country, the land of the living, in the bosom of our God.

Haydock: Heb 11:11

By faith also Sara, &c. Though Sara [Sarah] seemed at first incredulous, yet she presently believed, and conceived Isaac when she was past the age of having children. (Witham)

Haydock: Heb 11:12

Hid as dead: dead in a manner in that respect, and incapable of having children by Sara [Sarah]. (Witham)

===============================

[BIBLIOGRAPHY]

Et hoc emortuo: the ordinary Greek copies have, Greek: kai tauta nenek romenou; i.e. secundum hæc, or in this respect dead, being incapable of having children by Sara.

Haydock: Heb 11:13

All these died in the faith of God's promises; that is, of their posterity, being to be introduced into the promised land of Chanaan [Canaan], but chiefly into the happy country of heaven. For had they only aspired and wished for the country of Chaldea, out of which Abraham came, they had time enough to have returned thither. (Witham) ---

A metaphor taken from sailors, who, after a long and dangerous voyage, no sooner descry their native country, but they hail it with transports of joy: this in Virgil: Italiam, Italiam, primus conclamat Achates.

Thus the Patriarchs, when beholding at a distance, and through faith, their heavenly country, hailed it with joyous and repeated accents, eagerly desiring to reach the envied port.

Haydock: Heb 11:17

By faith Abraham....offered up Isaac; i.e. was ready and willing to do it, when Isaac was his only son, by whom God had promised to give him a numberless progeny, but by faith he considered that God, who had miraculously given him a son, could if he pleased raise him to life again. (Witham)

Haydock: Heb 11:19

Whence also he received him for a parable. [7] Some understand by this, that both Abraham and his son became hereby an example of a perfect obedience to God, which all nations should admire. St. John Chrysostom, says, that Abraham received again his son safe in a figure, by being ordered to sacrifice for him a ram, which was a figure of Isaac. Others, that Abraham received again his son Isaac, who was a figure of Christ sacrificed on the cross, and risen again. Christ carried the cross on which he was to suffer, as Isaac carried the wood up to the mountain where he was to have been offered. (Witham) ---

Parable; that is, as a figure of Christ slain and coming to life again. (Challoner)

===============================

[BIBLIOGRAPHY]

Eum in parabolam accepit, Greek: en parabole, in typo, in similitudine. St. John Chrysostom says, Greek: toutestin en upodeigmati.

Haydock: Heb 11:21

Jacob....worshipping the top [8] of Joseph's rod, or staff of command, or of his sceptre. See Genesis xlvii. Jacob, by bowing to Joseph and his sceptre, acknowledged and reverenced the power of Joseph, whom Pharao called the saviour of the world: and it is probable that Jacob, by the spirit of prophecy, knew Joseph to be a figure of Christ, and his power to be a figure of the spiritual power of the Messias. (Witham) ---

The apostle here follows the ancient Greek Bible of the seventy interpreters [the Septuagint], (which translates in this manner, Genesis xlvii. 31.) and alleges this fact of Jacob, in paying a relative honour and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But some translators, who are no friends to this relative honour, have corrupted the text, by translating it, he worshipped, leaning upon the top of his staff; as if this circumstance of leaning upon his staff were any argument of Jacob's faith, or worthy the being thus particularly taken notice of by the Holy Ghost: (Challoner) Besides, if Jacob's staff, and not Joseph's rod or sceptre, had been spoken of, the Greek would have been Greek: autou, suæ, not Greek: autou, ejus: but this relative honour or worship is not pleasing to them.

===============================

[BIBLIOGRAPHY]

Adoravit fastigium virgæ ejus, Greek: prosekunesen epi to akron tes rabdon autou epi does not change the signification. See St. John Chrysostom and Estius.

Haydock: Heb 11:22

Concerning his bones. That is, that when the Israelites should leave Egypt, they should take with them his bones, to be buried in Chanaan [Canaan] with his ancestors. This shews he had faith on God's promises, that he would give the Israelites the land of Chanaan. (Witham)

Haydock: Heb 11:23

By faith Moses....was hid three months, &c. It is not improbable what Josephus relates, (lib. ii. Jewish Antiquities, chap. 5) that the parents of Moses, by revelation from God, or by some extraordinary marks, were persuaded that he should deliver the Israelites from their slavery in Egypt, and conduct them into the land of promise. (Witham)

Haydock: Heb 11:24-26

By faith Moses.... chose rather to be afflicted with the people of God, than to be honoured as the son of Pharao's daughter, and to enjoy short sinful pleasures in the court of the king. ---

Esteeming the reproach of Christ: by which seems to be signified, that Moses, to whom Christ and his sufferings were revealed, chose rather to endure such reproaches and contradictions from his brethren, the Israelites, as Christ was to suffer from the Jews, than to have all the short pleasures of what is called a happy life. See St. John Chrysostom, hom. xxvi. ---

For he looked unto the reward; not any temporal reward or advantage in this life, but a reward from God in heaven, or rather where God himself would be his reward. (Witham)

Haydock: Heb 11:27

He left Egypt. Some understand this, when he fled to Madian, after he killed the Egyptian; but it was rather fear than faith which made him flee at that time. We may rather expound it of his going away with all the people, when by faith he trusted that God would deliver him and the people from the known fierceness of king Pharao, as it also happened. ---

For he endured, as seeing him that is invisible. [9] That is, seeing by the eyes of faith the invisible God to be his protector, he endured and overcame all difficulties with courage and constancy. (Witham)

===============================

[BIBLIOGRAPHY]

Invisibilem enim tanquam videns sustinuit: Greek: ekarterese, i.e. sustinuit non Deum, sed animositatem regis.

====================

Haydock: Heb 11:30

The following examples are clear enough, if we look into the history and particular actions of those here named. It was a faith in God's mercies and promises that gave them courage, resolution, and perseverance amidst all dangers and difficulties, against all afflictions and persecutions, that made them despise the short happiness of this mortal life, in hopes of an immortal happiness hereafter. Yet they who are so much commended and approved for their faith, received not the great promise of entering into the kingdom of heaven; and they who lived and died well, were indeed in a place of rest, but their souls were not admitted to the beatifical vision, to see and enjoy God in heaven, till our blessed Saviour [Jesus Christ], at his ascension, entered first, and opened as it were heaven's gates for others to enter. In this God provided something better for us, who, after his coming, if we die without sin, and without any temporal punishments due to sin, our souls are presently happy with God in heaven. (Witham)

Gill: Heb 11:1

Now faith is the substance of things hoped for,.... The "faith" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as "the substance of things hoped for"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the "substance" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word υποστασις is used by Septuagint in Psa 69:2. The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and assurance of them. The Syriac version renders it, the "certainty" of them; it is the subsistence of them, and what gives them an existence, at least a mental one; so with respect to the faith and hope of the Old Testament saints, the incarnation, sufferings, and death of Christ, his resurrection, ascension, and session at God's right hand, are spoken of, as if they then were; and so are heaven, and glory, and everlasting salvation, with regard to the faith and hope of New Testament saints: yea, faith gives a kind of possession of those things before hand, Joh 6:47. Philo the Jew ^e says much the same thing of faith;

"the only infallible and certain good thing (says he) is, that faith which is faith towards God; it is the solace of life, πληρωμα χρηστων ελπιδων, "the fulness of good hopes", &c.''

It follows here,

the evidence of things not seen; of things past, of what was done in eternity, in the council and covenant of grace and peace; of what has been in time, in creation, and providence; of the birth, miracles, sufferings, death, resurrection, and ascension of Christ; of things present, the being, perfections, love, &c. of God; of the session of Christ at God's right hand, and his continual intercession; and of the various blessings of grace revealed in the Gospel; and of future ones, as the invisible realities of another world: faith has both certainty and evidence in it.

Gill: Heb 11:2

For by it the elders obtained a good report. By whom are meant, not merely old men, or elders in age, but such who lived in ancient times; some before the flood, and to a great age, and others who were in office, civil or ecclesiastical, and were the ancestors and predecessors of the Hebrews; who in general obtained or received a good report from God; that they were the chosen of God, and were justified and accepted with him; that they were the children and friends of God, and should be glorified; and from men, from good men, for their faith and holiness; and from evil men, for their good works: and these also believed the report of the Gospel, and gave a good report of God, and of the good land, and adorned their profession; particularly, Abel received a good report, that he was righteous; and Enoch, that he pleased God, and walked with him; and Noah, that he was a just man, perfect in his generation, and also walked with God; and Abraham, that he was a believer, a friend of God, and one that feared and obeyed him; and Job, that he was a man that feared God, and shunned evil; and Moses, that he was a meek man, and a faithful one; and David, that he was a man after God's own heart, and fulfilled his will; and so others: and they received this report by faith, and as a fruit of it; which shows that faith is no new thing, and that the character of a believer is an old and honourable one. The apostle mentions this, to take off the Hebrews from any esteem of their traditionary elders, who had got a name, not by their faith, but by their traditions; and to engage their imitation of men of antiquity, authority, and wisdom superior to them; and to let them know, unless they had the same faith with their ancestors, it would be a vain thing to boast of descent from them.

Gill: Heb 11:3

Through faith we understand that the worlds were framed by the word of God,.... The celestial world, with its inhabitants, the angels; the starry and ethereal worlds, with all that is in them, the sun, moon, stars, and fowls of the air; the terrestrial world, with all upon it, men, beasts, &c. and the watery world, the sea, and all that is therein: perhaps some respect may be had to the distinction of worlds among the Jews; See Gill on Heb 1:2, though the apostle can scarce be thought to have any regard to their extravagant notions of vast numbers of worlds being created: they often speak of three hundred and ten worlds, in all which, they say, there are heavens, earth, stars, planets, &c. ^f; and sometimes of eighteen thousand ^g; but these notions are rightly charged by Philo ^h with ignorance and folly. However, as many worlds as there are, they are made "by the Word of God"; by Christ, the essential Word of God, to whom the creation of all things is ascribed in Joh 1:1. And this agrees with the sentiments of the Jews, who ascribe the creation of all things to the Word of God, as do the Targumists ⁱ, and Philo the Jew ^k. And these are "framed" by the Word, in a very beautiful and convenient order; the heavens before the earth; things less perfect, before those that were more so in the visible world, or terraqueous globe; and things for men, before men, for whom they were; and it is by divine revelation and faith that men form right notions of the creation, and of the author of it, and particularly of the origin of it, as follows:

so that things which are seen: as the heaven, earth, and sea, and in which the invisible things of God, the perfections of his nature, are discerned:

were not made of things which do appear; they were not made from pre-existent matter, but out of nothing, out of which the rude and undigested chaos was formed; and from that invisible mass, covered with darkness, were all visible things brought into a beautiful order; and all from secret and hidden ideas in the divine minds; and this also is the faith of the Jews, that the creation of all things is מאין, "out of nothing" ^l. There seems to be an allusion to the word ברא, used for creation, which signifies to make appear a thing unseen; and is rendered in the Septuagint version by δεικνυμι, Num 16:30 and καταδεικνυμι, Isa 40:26 to show, or make appear; and thus God created, or made to appear, the heavens and earth, which before were not in being, and unseen, Gen 1:1 and created to make, as in Gen 2:3 that is, made them to appear, that he might put them into the form and order they now are.

Gill: Heb 11:4

By faith Abel offered unto God a more excellent sacrifice than Cain,.... The apostle proceeds to examples of faith, and begins with Abel: it may seem strange that Adam and Eve are not mentioned; this omission is not because they were not believers; but either because of the fall and ruin of mankind by them; or because the apostle speaks only of such who had received some eminent testimony by faith, and therefore passes by many believers, and hastens to Abraham, the father of the Jews. The superior excellency of Abel's sacrifice to Cain's, lay both in the matter, and in the manner of it; the one was offered heartily to the Lord, the other only in show; the one was offered in faith, the other not; Abel looked through his sacrifice to the sacrifice of Christ, not so Cain. Abel's sacrifice was a lamb, a type of Christ, the Lamb of God; a firstling, a figure of him who is the firstborn of every creature; one of the fattest of his flock, expressive of the excellency of Christ; and this was offered up at the end of days, as Christ at the end of the world; and the superior excellency of the sacrifice of the one to that of the other, appears from God's regard to the one, and not to the other, Gen 4:3 from whence it may be observed, that sacrifices were of divine institution, and were very early types of Christ; and that there always were two sorts of worshippers, spiritual and carnal ones, whom God can distinguish, for he seeth not as man seeth; that the acceptance of persons is in Christ, and is previous to their offerings; that whatsoever works do not spring from faith are unacceptable to God; that no dependence is to be had on birth privileges, or outward actions; and that electing and distinguishing grace very early took place, and appeared.

By which he obtained witness that he was righteous; not righteous by his offering, nor by his faith, but by the righteousness of Christ, which his faith in his sacrifice looked unto; though it was by his faith that he obtained, or received a witness in his own conscience, from the Spirit of God, testifying that he was a justified person; and in consequence of this, he had an outward testimony bore to him in the Scriptures, that he was a righteous person hence he is called righteous Abel, Mat 23:35.

God testifying of his gifts: not of his own gifts, temporal or spiritual, but of Abel's gifts, which he offered to the Lord; that is, his sacrifices; of these he testified, when he showed respect either by an audible voice, declaring his acceptance of them; or by sending down fire from heaven, upon his sacrifice, which in later times was a symbol of acceptance.

And by it, he being dead, yet speaketh; good men die, and some of them die a violent death, as did Abel, yet he speaks in the Scriptures, which have a voice in them, Luk 16:29 or by his blood, which calls for vengeance; or rather by, or because of his faith, though he is dead, "he is yet spoken of", as the word may be rendered.

Gill: Heb 11:5

By faith Enoch was translated,.... Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. And with this agrees the sense of some of the Jewish writers concerning this affair. Jonathan ben Uzziel, in his paraphrase on Gen 5:24 has these words:

"and Enoch worshipped in truth before the Lord; and behold he was not with the inhabitants of the earth, אתנגיד, "he was translated", and ascended to the firmament (or heaven), by the Word before the Lord.''

And the Jerusalem Targum to the same purpose;

"and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;''

or by the Word of the Lord, which went out from him; for this translation was of God, as our apostle afterwards asserts. R. Eleazar says ^m:

"the holy blessed God took Enoch, and caused him to ascend to the highest heavens, and delivered into his hands all the superior treasures, &c''

He is said ⁿ to be one of the seven which entered into paradise in their life; and some of them say ^o, that God took him, בגוף ונפש, body and soul; see the Apocrypha:

"He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10)

"Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16)

And this translation is said to be "by faith"; not through any virtue and efficacy in that grace to procure it; nor through faith, in that particular point; but God put an honour upon the faith of Enoch, and on him as a believer, this way.

That he should not see death; meaning not a spiritual or moral death; nor an eternal one, though some have suggested this to be the sense; and which is favoured by the character some of the Jewish writers give of Enoch, which will be hereafter taken notice of; but a corporeal death, which he died not; to which agrees the Targum of Oukelos on Gen 5:24,

"and Enoch walked in the fear of the Lord, and he was not, for the Lord, לא המית, "did not kill him", or cause, or suffer him to die:''

though an exemplar of that paraphrase is cited ^p, without the negative particle, thus,

"and he was not, for the Lord killed him,''

or inflicted death on him: and it is the sense of several of the Jewish commentators, that he did die a common death, as Jarchi, Eben Ezra, and others; who by the phrase, "God took him", understand death, for which they cite the following places, 1Ki 19:4.

and was not found, because God had translated him; that is, he was not found among men, in the land of the living; he appeared no more there, for God had removed him from earth to heaven; so Elijah, after his rapture and translation, was sought for, but could not be found, 2Ki 2:16

for before his translation he had this testimony, that he pleased God: he did those things which pleased him; he walked with God before, Gen 5:22 which the Targumists explain by worshipping in truth, and walking in the fear of the Lord, which are things well pleasing to God; he walked with God by faith in the ways of his worship and service; and he was acceptable to him in Christ; the same phrase is used in the Apocrypha:

"He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10)

"Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16)

This testimony he received from God, from men, and in his own conscience, and which now stands in the sacred Scriptures, Gen 5:24. Some of the Jewish writers very wickedly, and without any ground and foundation, give a different character of him; some of them say that he was a hypocrite, sometimes righteous, and sometimes wicked, and that the holy blessed God removed him, while he was righteous ^q; and others ^r, that allow him to be a righteous and worthy man, yet represent him as fickle and inconstant; and, therefore, God, foreseeing that he would do wickedly, and to prevent it, made haste, and took him away, by death, before his time: and which is not only contrary to what the apostle here says, but to the account of Moses, concerning him; from whence it appears, that he was a walker with God; that the course of his conversation was holy and upright; and which was the reason of his being taken, or translated; and which was an high honour bestowed upon him: and upon the whole, he has obtained a better testimony than those men give him.

Gill: Heb 11:6

But without faith it is impossible to please him,.... Or do things well pleasing in his sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without his Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to him before faith; being loved by him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on Rom 8:8.

for he that cometh to God; to the throne of, his grace, to pray unto him, to implore his grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God,

must believe that he is; or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that he is omniscient, and knows his person and wants; is omnipotent, and can do for him, beyond his thoughts and petitions; is all sufficient, and that his grace is sufficient for him; that he is immutable, in his purposes and covenant; that he is true and faithful to his promises; and is the God of grace, love, and mercy: and he must believe in him, not only as the God of nature and providence, but as his covenant God and Father in Christ:

and that he is a rewarder of them that diligently seek him; who are such, as are first sought out by him; and who seek him in Christ, where he is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with himself, who is their exceeding great reward; and with his Son, and all things with him; with more grace; and, at last, with eternal glory, the reward of the inheritance.

Gill: Heb 11:7

By faith Noah, being warned of God,.... In the Greek text, Noah is called "Noe", and so the Septuagint interpreters of the Old Testament call him; but Josephus calls him "Noeos": or "having received an oracle from God"; in which he was admonished, how to make an ark, as Moses was, in like manner, how to make a tabernacle, Heb 8:5. This oracle or warning is extant, in Gen 6:13 and it was

of things not seen as yet; as the universal deluge; the building of an ark or ship, which was the first that ever was in the world; the entrance of all creatures into it; their preservation in it, and the destruction of all without it: and this divine warning, or oracle, concerning things of such a nature, delivered to Noah, and received by him, shows that he was a favourite of God; that his faith rested in the word of God; and that it agreed with the apostle's definition of faith, Heb 11:1,

moved with fear; not with a fear of his own damnation; nor with a distrust of the salvation of himself and his family in the ark; but with an awful sense of the judgments of God upon the wicked; and with reverence of God, from whom he received the oracle; and with a religious fear, with which he worshipped God, and which he discovered by a regard to his word and ordinances; and which fear does not arise from nature, but from grace; and is increased by the discoveries of divine love; and is consistent with faith, goes along with it, and is a fruit of it: hence he

prepared an ark for the saving of his house. Immediately, and without delay, he set about the building of the ark, and made it exactly according to the pattern which was given him; and his end in it was to secure his family, himself and his wife, his three sons and their wives, from the flood, which he believed would shortly come upon the world, according to the word of God; and in this his faith was seen: and from hence it may be observed, that, though God can save without means, yet, generally speaking, it is his will to save by them; and that as God saved Noah and his family in the waters, so he can, and does, save his people in afflictions; and also, that true faith is attended with obedience:

by the which he condemned the world: the inhabitants of the world, the world of the ungodly: as a preacher, he declared they would be condemned, in case of impenitence and unbelief; and his words heard, and his actions seen by them, were aggravations of their condemnation; for by his works, as well as by his words, he reproved, and condemned them; by building the ark, as he declared his own faith, so he condemned their unbelief; See Gill on Mat 12:41.

and became heir of the righteousness which is by faith: not of the law, but of the righteousness of Christ, and of eternal life through that; for he was not only heir of this world, as Abraham, but of that which is to come; and not through works of righteousness done by him, but through the righteousness of Christ received by faith, or through faith in Christ, the antitype of the ark.

Gill: Heb 11:8

By faith, Abraham, when he was called,.... The Alexandrian copy and the Vulgate Latin version read, "by faith he who was called Abraham"; but this call is not to be understood of his name; for though his first name Abram might be given him, in the faith of his being a great man, and his second name Abraham, when he himself was a believer; yet this change was made some years after the call referred to; which is that in Gen 12:1 when he was called out of his own country, kindred, and father's house; which was an emblem of the call of God's people out from among the men of the world, and from their friends, relations, and acquaintance, and even out of themselves; and as Abraham was called from "Ur" of the Chaldees, so they from darkness, bondage, idolatry, and communion with wicked men; that, as he, they might not perish with idolaters, being chosen vessels, and for whom God has peculiar blessings in store: and so the grace of God is seen in calling them, without any respect to their deserts, as in calling Abraham: and the care and goodness of God may be observed, in raising up fit instruments to propagate his cause and interest. Now Abraham, being called

to go out into a place; from Ur of the Chaldees, to the land of Canna;

which he should afterwards receive for an inheritance; not in his own person, but in his seed and posterity, unless after the resurrection, in the New Jerusalem church state, and which inheritance was typical of heaven;

obeyed the divine call; and which was a fruit and evidence of his faith, and may he called the obedience of faith:

and he went out, not knowing whither he went: for though he went forth to go into the land of Canaan, and into the land of Canaan he came, Gen 12:5, yet, when God called him to go forth, and he prepared to obey his call, he knew not what land he was to go into; for it is only said, Gen 12:1,

unto a land that I will show thee: upon which words a Jewish commentator ^r has this note;

"he (God) did not immediately make known the land unto him, that so it might be lovely in his eyes;''

and it is, elsewhere, said by the Jews ^s, that Abraham

"came from Aspamia (i.e. Mesopotamia), and its companions, ולא היה יודע היכן, "and he knew not where" he was, as a man that is in the dark;''

all which agrees with our apostle: and, from hence, it may be observed, that God sometimes leads his people in ways they have not known, though they are known to him, and are always right; and that it is the property of faith to follow God, when it cannot see its way; and a great mercy it is to have God for a guide. This also shows, that Abraham's faith agrees with the apostle's definition of it, Heb 11:1.

Gill: Heb 11:9

By faith he sojourned in the land of promise,.... The land of Canaan, so called, because it was promised to Abraham and his seed; and is typical of heaven, which is not by the works of the law, but by the free promise and grace of God: here Abraham sojourned for a while,

as in a strange country; which was not his native place, and not his own, but another's; see Act 7:5 and an idolatrous one; here he sojourned by faith, believing that as it was promised, it would be given to him, and his seed: so all God's people are sojourners in this world, strangers and pilgrims in it; this is not their dwelling place; they do not belong to it, but to another; their stay in it is but for a while; and, while they are in it, do not look upon themselves at home, but are looking out for another, and better country; they are unknown to the men of the world, and the men of the world are strangers to them; though they have a civil conversation with them, they separate from them, both as to profaneness and superstition, and live by faith, in the expectation of the heavenly country, as Abraham also did:

dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; the same promised land, the same promised blessings, and the same promised seed, the Messiah; see Gen 12:3 with these Abraham dwelt, for he lived until Isaac was seventy five years of age, and Jacob fifteen; he was an hundred years old when Isaac was born, Gen 21:5 and he lived one hundred and seventy five years, Gen 25:7 and Isaac was sixty years old when Jacob was born, Gen 25:26 and Abraham dwelt with them in tabernacles, or tents, which they pitched at pleasure, and moved from place to place. So true believers, as they are Abraham's seed, they are heirs with him, according to the promise; and are heirs together of the grace of life; and dwell in earthly tabernacles, in houses of clay, which are erected for a while, and then taken down.

Gill: Heb 11:10

For he looked for a city which hath foundations,.... Not the city of Jerusalem, nor the Gospel church state; but either the city of the new Jerusalem, said to have twelve foundations, Rev 21:14 and in which glorious state, Abraham, with the rest of the saints, being raised from the dead, will in person possess the promised land; or else the ultimate glory of the saints in heaven, where God dwells, and keeps his palace; and which will be the dwelling place of the saints, and will have in it many habitations; and which will be both peaceable and safe, and full of glory, riches, joy, and pleasure; and into which none but holy and righteous persons will enter; the "foundations" of which are the everlasting love of God, eternal election, the covenant of grace, the promise and preparation of it by God, from the foundation of the world, and the Lord Jesus Christ, his blood and righteousness; which show the immovableness of it, it being opposed to the tabernacles Abraham, Isaac, and Jacob dwelt in, and to the transitory enjoyments of this world: and for this sure, immovable, and comfortable state of things, Abraham was "looking" by faith; he looked through, and above temporal things, to spiritual things; he went through difficulties with cheerfulness, did not greedily covet earthly things, but looked with disdain upon them, and to heaven with faith, affection, and earnest desire; and this proves his faith to be, as that is defined, Heb 11:1

whose builder and maker is God: God the Father has prepared this glory from the foundation of the world, and has promised before the world began, and has chosen his people to it; the Spirit of God makes it known, and prepares them for it; and the Lord Jesus Christ is the forerunner entered, who is gone to get it ready for them, and will put them into the possession of it: this shows the superior excellency of this city, or glorious state; and that God has the sole right to dispose of it.

Gill: Heb 11:11

Through faith also Sarah herself,.... Some copies add "being barren"; and so read the Vulgate Latin, and all the Oriental versions; which is a circumstance which makes her faith appear the greater: but it is a question whether the apostle speaks of the faith of Sarah, or of Abraham; some think he speaks of Abraham's faith; and that it was through his faith that Sarah conceived; and observe, that the last clause may be rendered, "because he judged him faithful", &c. and the rather, because the apostle, both before and after, is speaking of Abraham's faith, Heb 11:8. And in Heb 11:12 mention is made only of one, even of Abraham; and in Rom 4:17 only notice is taken of Abraham's faith, respecting this matter; nor is Sarah's faith observed in the history of it, but her diffidence: but why may not Sarah be joined with Abraham, in this commendation, as well as Isaac and Jacob? and though, at first, she distrusted, yet she afterwards feared, and believed: other women are mentioned in this catalogue of believers; and they share in the same grace and privileges as men: and Sarah, being a believer, as well as Abraham,

received strength to conceive seed: sometimes "strength" itself signifies seed, as in Pro 31:3 and so to receive strength is to receive seed; which the female does from the male; hence that saying of the Jews ^t, the male does not receive strength from another, but the female מקבלת כח "receiveth strength" from another; but here it is to be understood of receiving power from God to retain seed, received from men, and conceive by it; which Sarah, in her circumstances, without the interposition of the almighty power, could never have done. The nymph Anobret is so called, in imitation of this conception of Sarah's; or as she is called in the Phoenician language, חן ענברת, which signifies "conceiving by grace": as this conception must be entirely ascribed to the power and grace of God:

and was delivered of a child when she was past age; of bearing and bringing forth children, being ninety years of age, Gen 17:17. Now though the conception, bearing, and bringing forth of children are things natural, ordinary, and common, yet here was a particular promise respecting this matter; and there were great difficulties in nature attending it, and such as to reason were insuperable; but these were got over, through the power and grace of God, and which is ascribed to faith in the faithfulness of a promising God:

because she judged him faithful who had promised; that she should have a son at the time of life; See Gill on Heb 10:23.

Gill: Heb 11:12

That is, Abraham: the Arabic version has here a strange interpolation;

"this faith Isaac and Rebecca conceived in mind, and so there were born of one, Esau and Jacob.''

And him as good as dead; being an hundred years of age; See Gill on Rom 4:19. The Ethiopic version reads, "the bodies of both were like a dead carcass"; both of Abraham and Sarah:

so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable; as was promised to Abraham, Gen 15:5 which has been fulfilled, Isa 10:22 and will still have a further fulfilment, Hos 1:10.

Gill: Heb 11:13

These all died in faith,.... Not all the seed of Abraham, but all the believers in the preceding verses, excepting Enoch, particularly the three patriarchs, with Sarah; these died a corporeal death, which is common to all, to the righteous, and to the wicked; and yet saints die not as other men; they die in faith, having the grace itself, which being once implanted, can never be lost; and sometimes in the exercise of it, as these believers did: they died in the faith of their posterity inheriting the land of Canaan, and in the faith of the promised Messiah, and in the believing views of the heavenly glory; and so to die is comfortable to themselves, and a confirmation of the truth of religion to others, and is very precious, desirable, and gainful. It may be rendered, "according to faith"; they died according to the life of faith they lived, and the doctrine of faith they professed, being the Lord's both living and dying.

Not having received the promises; the things promised, the land of Canaan, the Messiah, and the blessings of the Gospel dispensation; they had the promises of these things, and though they were not fulfilled in their days, they believed they would be fulfilled, and died in the faith of them:

having seen them afar off; the things themselves in the promise; as Abraham saw the going forth of his posterity out of Egypt, after they had been afflicted four hundred years, and saw the day of Christ at a greater distance still, Gen 15:13.

And were persuaded of them, and embraced them; they had a full assurance of faith, that what was promised would be fulfilled; and they took a kind of possession of them before hand, as Abraham did of the land of Canaan, by sojourning in it; as did also Isaac and Jacob; and all of them by faith embraced the Messiah, and dealt with, and laid hold upon his blood, righteousness, sacrifice, and grace, by which they were saved, as New Testament saints are.

And confessed that they were strangers and pilgrims on the earth; for they sojourned in the land of Canaan, as in a strange land, as the saints do in this world; see Heb 11:9. And they were pilgrims, travelling through this world to the heavenly country, and they confessed themselves to be such, Gen 47:9 nor are believers ashamed to own and confess their mean estate in this world; for it is only with respect to earth, and earthly things, that they are strangers and pilgrims, and only while they are on earth; and it is therefore but for a little time that they are so, ere long they will be at home, and know as they are known.

Gill: Heb 11:14

For they that say such things,.... That they are strangers and pilgrims on earth:

declare plainly that they seek a country; heaven, so called, for the largeness of it; it is a good land, a land of uprightness; a pleasant land, a land of rest, though a land afar off; here the Father of Christ, and Christ himself, and all his people dwell: the Syriac version renders it, "their own city"; the place of their nativity, of which they were citizens: the act of "seeking" it supposes some things, with respect to the place where they were, as that they were in a strange land, had no settlement there, nor satisfaction in it, and that they sat loose to the world, and the things of it; and some things respecting the country sought after, as that they were not in it; that it was at a distance from them; that they had some knowledge of it, and of the way to it; that their desires were after it, and that they had a strong affection and value for it: the right way to this country is not mere civility and morality, nor legal righteousness, nor birth privileges, nor submission to outward ordinances, nor a mere profession of religion, but the Lord Jesus Christ; he is the true way to eternal life; it is his righteousness which gives a title to it, and on account of which believers expect it, though not without holiness, nor without trouble. The right manner of seeking it is, in the first place, above all things else, with the whole heart, by faith, and by patient continuance in well doing. Many are the reasons which may induce believers to seek it; it is their own, and their Father's country; it is a better one than that in which they are; and because of the company they shall there enjoy, and the work they shall be employed in; and because of the happiness they will be possessed of; and because their inheritance, riches, and treasures, lie here.

Gill: Heb 11:15

And truly if they had been mindful of that country,.... Chaldea, which was Abraham's country:

from whence they came out; as Abraham and Sarah did, in person, and their posterity in them:

they might have had opportunity to have returned: for the way from Canaan or Egypt, where they sojourned, was short and easy: and though Abraham sent his servant thither to take a wife for his son Isaac, yet he would not go thither himself, nor suffer his son; nay, made his servant swear that he would not bring him thither, if even the woman should refuse to come; so unmindful was he of that country; so little did he regard it; yea, so much did he despise it: so when men are called by grace, and converted, they come out of a country, this world, which is a land of sin and iniquity, of great folly and ignorance, of darkness, and of the shadow of death; a desert, a mere wilderness; a country where Satan reigns, full of wicked and ungodly men; and which is the land of their nativity, as to their first birth: and they may be said to come out of it, not in a natural and civil sense, but in a spiritual one; and it is the character of a converted man, or one that is come out of the world, and is separated from it, to be unmindful of it; not so as not to consider from whence he came out, as owing to rich grace; nor so as not to lament the iniquities of it; nor so as not to pray for the conversion of the inhabitants of it; but he is unmindful of it, so as to be desirous of the company of the men of it, or to have the affections set upon it, and the heart tickled with the pleasures of it, or so as to desire to return to it, for which there is a great deal of reason: for this country is not worth minding; and there is much in it to set a gracious mind against it; a good man has better things to mind; and it is below, and unworthy of a Christian, to mind the world; and besides, worldly mindedness is attended with bad consequences. Moreover, though the saints have opportunities of returning, yet they do not; they are near it, and the country they are seeking is afar off: many things in it are alluring and ensnaring; a corrupt and deceitful heart often lingers after them, and Satan is not wanting to tempt unto, and by them. And yet they do not return; some that bear the name of Christians, but are not truly such, may wholly return, and never come back more; and true believers may strangely go back again in some instances; but they shall not return finally and totally: for they are held and drawn with the cords of love; they are in the hands of Christ, and are secured in the covenant of grace; they are returned to Christ, in the effectual calling, who will keep them; they are of the household of God, and shall be no more foreigners; should they return in such sense, they would be condemned with the world, which cannot be.

Gill: Heb 11:16

But now they desire a better country,.... Which is not to be understood of the then present time, in which the apostle wrote; for the patriarchs, of whom he speaks, were not then on earth, nor in any third place between heaven and earth; they were then in heaven; and though there are indeed in heaven desires after perfect happiness, in soul and body; yet this intends the desires of these saints when on earth, and which are common to all believers in the present state of things; who, as the patriarchs desired a better country than Chaldea, or even Canaan itself, so they desire a better country than this world; and such is heaven: it is on high; here are no noxious and pestilential vapours, no mists or fogs beclouding, no storms and tempests, but it is full of light and glory; having the delightful breezes of divine love, and the comfortable gales of the blessed Spirit; here is no heat of persecution, nor coldness, nor chills of affection; here is plenty of most delicious fruits, no hunger nor thirst; and here are riches, which are solid, satisfying, durable, safe and sure: many are the liberties and privileges here enjoyed; here is a freedom from a body subject to diseases and death, from a body of sin and death, from Satan's temptations, from all doubts, fears, and unbelief, and from all sorrows and afflictions; the inhabitants of it are the spirits of just men made perfect, angels, God, Father, Son, and Spirit, and Christ in human nature; upon all which accounts it is abundantly the better country, and as it is explained,

that is, an heavenly; an inheritance in heaven, an house eternal in the heavens, the kingdom of heaven; and it is no wonder that it should be desired by such who know it, and the nature of it: the word denotes a vehement desire; and it is such, that the saints desire to depart from this world, and go unto it; which shows that they are weaned from this, and have seen something glorious in another. Remarkable is the saying of Anaxagoras ^u who, when one said to him, hast thou no regard to thy country? answered, I have, and that the greatest, pointing with his fingers towards heaven; and, says Philo the Jew ^w, the soul of every wise man has heaven for his country, and the earth as a strange place:

wherefore God is not ashamed to be called their God; their covenant God and Father; See Gill on Heb 8:10, even though he is the God of the whole earth;

for he hath prepared for them a city; in his council and covenant, and by his Son; See Gill on Heb 11:10. This proves that he is not ashamed of the relation he stands in to them, since he has made a provision for them to dwell with him to all eternity.

Gill: Heb 11:17

By faith Abraham, when he was tried, .... Or tempted; that is, by God, Gen 22:1. This temptation or trial respects the command given by God to Abraham, to offer up his son Isaac; which lays no foundation for a charge against God, either of sin or cruelty; for God's will is the rule of justice and goodness, and whatever he requires is just and good; and though his creatures are bound by the laws he prescribes them, he himself is not: besides, he is the Lord of life, the giver and preserver of it; and he has a right to dispose of it, and to take it away, when, and by what means, and instruments, he thinks fit; to which may be added, that the secret will of God was not that Isaac should die, but a command was given to Abraham to offer him up, for the trial of his faith and love; this was a temptation of probation, not of seduction, or to sin, as are the temptations of Satan; for God tempts no man with sin. The Jews speak ^x of ten temptations, with which Abraham was tried, and in all which he stood; and say, that this of the binding of Isaac was the tenth and last.

Offered up Isaac; he showed great readiness to do it; as soon as he had the command given him, he travelled three days' journey in order to it; took the wood of the burnt offering, and laid it on his son; took fire, and a knife in his hand, with the one to burn the wood, with the other to slay his son; he built an altar, laid the wood in order on it; and bound his son, and laid him on that; and took the knife, and stretched forth his hand to slay him, and fully intended to do it, had he not been prevented: and all this he did by faith; he believed the equity, justice, and wisdom of the divine command; he was fully assured of the truth and faithfulness of God in his promises, however contrary this might seem thereunto; and he was strongly persuaded of the power of accomplishing them in some way or another. This was great faith, and it was greatly tried, as follows:

and he that had received the promises offered up his only begotten son; he had a promise made him that he should have a son, and that a numerous issue should spring from him, which should inherit the land of Canaan; yea, that the Messiah himself should be of his seed: and he had received these promises; given credit to them, and firmly believed them, and fully expected the performance of them; as he had reason to do, since the first was fulfilled, the son was born; and yet now he is called to offer him up, on whom his expectation was placed; everything was trying; it was an human creature he was called to offer, whose blood is not to be shed by man; a child of his own, a part of himself; a son, an own son; an only begotten son; a son whom he loved; an Isaac, a son of joy; a son of promise; and his heir, the son of his old age, and who was now a grown up person. The Jews are divided about the age of Isaac at his binding: Josephus ^y says he was twenty five years of age; others say twenty six ^z; some say ^a thirty six: but the more prevailing opinion is ^b, that he was thirty seven years of age; only Aben ^c Ezra makes him to be about thirteen; rejecting the more commonly received account, as well as that he was but five years old, that being an age unfit to carry wood. Some Christian writers have thought he might be about three and thirty years of age, the age of Christ when he suffered, of whom he was a type.

Gill: Heb 11:18

Of whom it is said,.... That is, of Isaac, Abraham's own son, whom he offered up; or rather, "to whom it was said", as the Vulgate Latin and Syriac versions render it; that is, to Abraham, for to him was this said, Gen 21:12

that in Isaac shall thy seed be called; that numerous natural seed of his, which should inherit the land of Canaan; and his special famous seed, the Messiah, to whom the promises were made; See Gill on Rom 9:7.

Gill: Heb 11:19

Accounting that God was able to raise him up, even from the dead,.... Abraham did not go about this affair without thought; and yet he did not consult with flesh and blood; his reasoning was the reasoning of faith; and the conclusion of it was, not that he believed that God would raise his son from the dead, but that he was able to do it. He knew that he had received him at first, as it were, from the dead; he sprung from his own dead body, and out of Sarah's dead womb; and though his faith did not prescribe to God, yet as he believed the doctrine of the resurrection of the dead, he might believe that God would raise his son from the dead, rather than that his promise should fail; and this conclusion proceeded upon the power and faithfulness of God:

from whence also he received him in a figure; or for an "example" of faith and obedience; or for a "parable or proverb", that such a proverbial expression might be made use of, for the comfort and encouragement of saints in distressed and difficult circumstances, as is in Gen 22:14 or as a type of the death and resurrection of Christ, whose type he was in other things, as well as in this; as in his birth, and the circumstances of it; he was long promised and expected, as Christ, was; his birth was beyond the ordinary course of nature, and attended with great joy; he was circumcised the eighth day; at his weaning a great feast was made, typical of the Gospel feast; and as he was persecuted by Ishmael, so was Christ by Herod, in his infancy: and he was a figure of him in his oblation; they were both sons of Abraham; both only begotten and beloved sons; both heirs; both carried the wood on which they were offered; both were offered on a Mount, and by their father, by whom neither of them were spared; and both by the command of God, and alone, none were with them: and Isaac prefigured him in his deliverance; Abraham stretched out his hand, but was restrained, and not a bone of Christ must be broken; not Isaac, but the ram was slain, not the divine, but the human nature suffered; both were delivered on the third day, the one as from death, the other really from death; and both returned to their father's house. Moreover, Abraham received his son in the similitude of a resurrection; it was as life from the dead; it was like the return of the prodigal, Luk 15:32. Abraham, looked upon him as dead to him, and Isaac thought himself a dead man; so that he that was accounted as one dead, was received alive. The Jews speak of this matter agreeably to the apostle; they say, a man has two breaths or souls, one in this world, and another in the world to come; and of Isaac they say ^d, that

"in the time that he was offered upon the altar, his soul (or "breath"), which he had in this world, "went out"; and when it was said to Abraham (or by him) blessed be he that quickeneth the dead, his soul (or breath), which he had in the world to come, returned to him--for אתחשב כמת, "he was accounted as dead".''

They speak of him as if he was just dead; they say ^e,

"when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, כאילו היה, "as if he was at the point of giving up the ghost".''

So that a Jew cannot find fault with the apostle for expressing himself in this manner.

Gill: Heb 11:20

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.

Gill: Heb 11:21

By 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.

Gill: Heb 11:22

By faith Joseph, when he died,.... The riches and honours of Joseph, as they could not secure him from death, so they did not make him unmindful of it; nor was he afraid of dying, or uneasy about it; nor did his prosperity make him proud, or above speaking to his brethren, nor revengeful to them, nor unthoughtful of their future afflictions; nor did his affluence of temporal things take off his regards to divine promises, nor weaken his faith in them, which is here commended in the following instances; as that at the time of his death,

he made mention of the departing of the children of Israel; that is, out of the land of Egypt: he remembered it himself, and put his brethren in mind of it, by speaking of it to their comfort, with great assurance; he knew they were well situated in the land of Egypt, and yet speaks of their departure out of it; he foresaw, and firmly believed they would be greatly afflicted in it, and that God would look upon them, and visit them, and bring them out of it, into the land of Canaan; all which shows the strength of his faith, and that it was about things not seen.

And gave commandment concerning his bones; and the command was a very strict one when he gave it; he took an oath of his brethren to fulfil it; it was concerning his bones, not his body, which shows that he believed their departure out of Egypt was at a great distance, when his flesh would be consumed, and only his bones left, as it was about two hundred years after his death; it respects the carrying them out of Egypt with them, and burying them in the land of Canaan, when they came there; and this is an instance of his humility, in choosing to lie with his fathers, rather than with the kings, and great men in Egypt, and of his care to prevent idolatry, which he might observe the Egyptians would be prone unto: and this command was a great instance of Joseph's faith, that the children of Israel would return to Canaan, and which might serve greatly to confirm their faith in it; it also shows his belief of the resurrection of the dead, and of his enjoying the heavenly inheritance, signified by the land of Canaan; See Gen 50:24, the Papists, from hence, plead for the relics of saints; but it should be observed, that it was at the request, and by the command of Joseph, that his bones were preserved, which is not the case of the saints, whose relics are pleaded for; besides, these were the true and real bones of Joseph, whereas the relics of the saints are only pretended; to which may be added, that the bones of Joseph, were ordered to be buried, not to be showed for a sight, much less worshipped, as Popish relics are. Joseph's coffin, the Jews say ^h, was put into the river Nile; and so says Patricides ⁱ, an Arabic writer: others say it was in the buryingplace of the kings, until it was taken up and removed by Moses.

Gill: Heb 11:23

By faith Moses, when he was born,.... Which is to be understood, not of the faith of Moses, but of the faith of his parents, at the time of his birth; which was when Pharaoh had published an edict, ordering every male child to be cast into the river; but instead of obeying this order, Moses was hid three months of his parents; that is, in his father's house, as it is said in Act 7:20 and is here expressed in the Ethiopic version. According to the Targumist ^k, his mother went with him but six months, at the end of which he was born, and that she hid him three months, which made up the nine, the time in which a woman usually goes with child; and after that she could conceal him no longer: the hiding of him is here ascribed to both his parents, though in Exo 2:2 it is represented as the act of his mother; which, no doubt, was done, with the knowledge, advice, and consent of his father; and the Septuagint there renders it, εσκεπασαν, "they hid him"; though the order of the history makes it necessary that it should be read in the singular. Parents ought to take care of their children; and persons may lawfully hide themselves, or others, from the cruelty of tyrants, and that as long as they can, for their safety; and this was so far from being wrong in the parents of Moses, that it is commended, as an instance of faith: they believed the promise in general, that God would deliver the people of Israel; they believed this to be about the time of their deliverance, and had some intimation, that this child in particular would be the deliverer, because they saw he was a proper child; not only of a goodly and beautiful countenance, but that he was peculiarly grateful and acceptable to God; they perceived something remarkable in him, which to them was a token that he would be the deliverer of God's people, and therefore they hid him; See Gill on Act 7:20.

And they were not afraid of the king's commandment; nor did they observe it, for it was contrary to nature, and to the laws of God, and to the promise of God's multiplying of that people, and to their hopes of deliverance: there is a great deal of courage and boldness in faith; and though faith may be weakened, it cannot be lost; and a weak faith is taken notice of, as here; for though they feared not at first, they seem to be afraid afterwards; but when God designs to work deliverance, nothing shall prevent.

Gill: Heb 11:24

By faith Moses, when he was come to years,.... Or "was great"; a nobleman in Pharaoh's court; or when he was arrived to great knowledge, being learned in all the wisdom of the Egyptians; or rather when he was well advanced in years, being full forty years of age, Act 7:22

refused to be called the son of Pharaoh's daughter; by whom Moses was taken up out of the water; by whom he was named, and provided for; she reckoned him as her own son, and designed him for Pharaoh's successor, as Josephus reports ^l: he refused all this honour, both in words, and by facts; he denied that he was the son of Pharaoh's daughter, as the words will bear to be rendered; for to be "called", often signifies only to "be"; and by taking part with the Israelites, and against the Egyptians, he plainly declared that his descent was from the former, and not the latter: and this discovered great faith; and showed that he preferred being called an Israelite to any earthly adoption, and the care of the church, and people of God, to his own worldly honour and interest; and that he believed the promises of God, before the flatteries of a court; and esteemed afflictions and reproaches, with the people of God, and for his sake, better than sinful pleasures, and earthly riches, as in the following words. Of Pharaoh's daughter; see Gill on Act 7:21.

Gill: Heb 11:25

Choosing rather to suffer affliction with the people of God,.... The Israelites, who were God's chosen and peculiar people, and were the true worshippers of him; Moses chose to be with those: the company and conversation of such is most eligible to every good man, because God is with them; his word and ordinances are with them; there are large provisions of grace in the midst of them; so that it is profitable, delightful, and honourable, to be among them, and is attended with comfort, peace, and satisfaction: but then those are a poor, and an afflicted people; affliction is with them, for the sake of God, and Christ, and the truths which they profess, and the worship and service they are engaged in; and their afflictions are many and grievous: and now Moses chose to suffer these with them, to suffer the same afflictions they did, and to sympathize with them: and this was more eligible to him,

than to enjoy the pleasures of sin for a season: meaning, either the pleasures, honours, and riches in Pharaoh's court, attended with sin; as indulging himself in the luxury of a court, when his brethren were in distress; approving Pharaoh's cruelty and persecution, at least conniving at it, and not opposing it, which could not be without sin; carrying himself as the son of Pharaoh's daughter, when he was an Hebrew; and preferring his own ease to the deliverance of his people; and now these, had he continued at court, would have been but for a short season: or else sinful lusts in general are intended, in which men promise themselves much pleasure, when it is only imaginary, and lasts but for a while neither; and both may be intended, and are what the Jews call ^m תענוגי רגע, "pleasures for a moment", or momentary ones. And the reasons which might induce Moses, and so every good man, to such a choice, may be taken partly from the nature of afflictions themselves, which are such that God has chosen for them, and appointed them unto, and which he gives them to suffer for his name, and which are an honour to them, and issue in their good, and in the glory of God; and partly from the nature of sinful pleasures; there is no solidity, nor satisfaction, in the best of worldly enjoyments; there can be no true pleasure in sin; there is always bitterness in the end, and it issues in death, if grace prevent not: now it was by faith Moses made this choice, for it is manifestly contrary to flesh and blood: it showed him to be a man thoroughly acquainted with the nature of sin; and that he looked beyond the things of sense and time, to those of eternity.

Gill: Heb 11:26

Esteeming the reproach of Christ,.... That is, either Christ personal; meaning not any reproach that lay upon Christ, as the immediate object of it; nor upon the people of Israel for the delay of his coming; but rather for the sake of Christ: Christ was made known to the Old Testament saints, and they believed in him; he was typified by sacrifices which they offered; and they were reproached for his sake, for the sacrifices they offered, and for the worship they performed, for their faith in the Messiah, and their expectation of him: or this may be understood of Christ mystical, the church; called Christ, because of the union, communion, sympathy, and likeness there is between them, insomuch that what is done to the one, is done to the other: when the saints are reproached, Christ himself is reproached; and therefore all reproaches of this nature should be bore willingly, cheerfully, courageously, patiently, and constantly: and such Moses reckoned

greater riches than the treasures in Egypt; he counted reproach itself riches; that is, he esteemed that riches for which he was reproached, as Christ, his word, and ordinances, and communion with the saints in them; all which are comparable to gold, silver, and precious stones; yea, are more valuable and desirable than thousands of gold and silver, or than the treasures in Egypt, which were very large; money, cattle, and lands coming into the hands of the king, through the seven years' famine in it, Gen 47:14 and for which immense treasure, treasure cities were built, Exo 1:11 which would have become Moses's, had he been Pharaoh's successor, to which he bid fair, before he discovered himself.

For he had respect unto the recompence of the reward; by which is meant, either the deliverance of the Israelites from their bondage, which he judged a sufficient recompence for all his afflictions and reproaches he endured, as the Apostle Paul did for the elect's sake, for the sake of Christ's body the church, Col 1:24 or the enjoyment of the land of Canaan, promised for an inheritance to the seed of Abraham; or the enjoyment of God's presence among his people, who is their shield, and exceeding great reward; or rather eternal glory, which is the reward of the inheritance, and is a reward of grace, and not of debt; this he had respect unto, looked for, and believed he should enjoy; so that his faith was of things unseen; and this caused him to prefer even afflictions with the saints, and reproaches for Christ, to all worldly riches and grandeur.

Gill: Heb 11:27

By faith he forsook Egypt,.... Either when he fled to Midian; this was before the eating of the passover, and so it stands in its proper order; whereas, his going out of Egypt with the children of Israel was after it, and mentioned in Heb 11:29. The word "forsook" implies fleeing; and then it was when Pharaoh's wrath was kindled against him: but it may be said, that Moses seemed then to be afraid of it, seeing he fled: to which it may be answered, that he showed great courage and intrepidity in slaying the Egyptian; and he took no methods to gain the king's favour, when the thing was known; his fleeing was consistent with courage, and was a point of prudence, and in obedience to the will of God: his departure shows, that he would not desist from the work he was called unto; but that he waited God's time, when he should be again employed; wherefore he endured affliction and meanness in Midian, and waited, patiently, till God should call him again to service: or this is to be understood of the time when he led the children of Israel out of Egypt; when he had many difficulties on the part of that people: they were seated and settled in the land of Egypt; they knew nothing of Canaan, nor of the way to it; and, besides, that was in the possession of others; they were a very morose, impatient, stiffnecked, and an ungovernable people, whom he led into a wilderness, without food or arms; and their number was very large; and he had many difficulties, on the part of Pharaoh and the Egyptians. The Israelites were in the midst of them; he brought them out from among them, with the spoil of them in their hands; he knew the changeableness and fury of Pharaoh's mind, and yet he led them out, and left Egypt,

not fearing the wrath of the king; of Pharaoh, king of Egypt; though it was as the roaring of a lion: so such as are called by grace, from a state of darkness and bondage, and out of a strange land, forsake this world, and leave their situation in it, their sinful lusts and pleasures, the company of wicked men, and everything that is near and dear, when it is in competition with Christ; not fearing the wrath of any temporal king or prince; nor of Satan, the prince of this world:

for he endured; afflictions, reproach, and menaces, with patience and courage; his mind was not broken with them, nor overborne by them; he expected divine help, and persevered; and so do such, who are called by the grace of God:

as seeing him who is invisible; that is God, as the Syriac version expresses it; who is not to be seen corporeally, though intellectually; not in his essence, though in his works of creation and providence; not immediately, though mediately in and through Christ; not perfectly now, though face to face hereafter. Moses saw him visionally, and symbolically in the bush; he saw him by faith, and with the eyes of his understanding; and so believing in his power, faithfulness, &c. did what he did.

Gill: Heb 11:28

Through faith he kept the passover,.... Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; See Gill on 1Co 5:7. The Syriac version reads, "through faith they kept the passover"; that is, the Israelites:

and the sprinkling of blood; of the paschal lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it:

lest he that destroyed the firstborn should touch them; for the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.

Gill: Heb 11:29

By faith they passed through the Red sea, as by dry land,.... Not through a river, but through the sea, the Red sea, the sea of Suph, or weeds; See Gill on Act 7:36. Some say they came out on the same side they went in; but it should seem rather, by the phrase here used, that they passed through it, from one side to the other; and that all one as if it had been on dry ground; even Moses, and all the children of Israel: and this they did by faith, believing, that God would make a passage quite through it for them, and deliver them out of the hands of their enemies, who were closely pursuing them:

which the Egyptians assaying to do, were drowned. These were Pharaoh, and his numerous army; who, observing the Israelites march on through the sea, as on dry land, thought they could do the same; and so made an attempt, but were everyone of them drowned; in just retaliation for the cruel edict for drowning the male infants of the Israelites, as soon as they were born.

Gill: Heb 11:30

By faith the walls of Jericho fell down,.... Of themselves, not from any natural cause: the Jews say ⁿ they sunk right down into the ground, and were swallowed up; even the whole wall fell round about, as the Septuagint version in Jos 6:20 expresses it: or, it may be, only that which was over against the camp of Israel, as Kimchi observes; since Rahab's house was built upon the wall, and yet fell not. And this was by the faith of Joshua, and the Israelites, who believed the walls would fall, at the sound of the rams' horns, as God said they should: after they were compassed about seven days; which was a trial of their faith and patience: the Jews say ^o it was on the sabbath day that they fell: this was a preternatural act, and cannot be ascribed to any second cause; nothing is impossible with God; no defences, ever so strong, are anything against him; unlikely means are sometimes made use of by him; faith stops at nothing, when it has the word of God to rest upon; and what God does, be does in his own time, and in his own way. This may be an emblem of the fall of the walls of the hearts of unregenerate men; of their unbelief, hardness, enmity, and vain confidence; and of the conversion and subjection of them unto Christ, through the preaching of the Gospel; which, in the eyes of men, is as mean and despicable, and as unlikely to bring about such an event, as the sounding of the rams' horns might be to the inhabitants of Jericho: and it may be also an emblem of the fall of Babylon, and other antichristian cities, Rev 16:19.

Gill: Heb 11:31

By faith the harlot Rahab,.... The Targum on Jos 2:1 calls her אתתא פונדקיתא, "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word זונה, is so explained by a considerable Jewish writer ^p; and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say ^q that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, זנתה, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jam 2:25 and so in the Septuagint in Jos 2:1. Rachab, which exactly answers to the Hebrew word רחב, Jos 2:1 and by Josephus ^r "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she

perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ:

when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Jos 2:1. The Jews ^s say one of them was Phinehas, the son of Eleazar, the high priest; and others ^t of them say they were Phinehas and Caleb.

Gill: Heb 11:32

And what shall I more say,.... Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he could; and that he had so much to say, that he could not say all:

for the time would fail me; either the time of life, and so it is an hyperbolical expression; or the time convenient for the writing this epistle; to enumerate all the instances of faith, and enlarge upon them, would take up too much of his time, and make the epistle prolix and tedious: this form of speech is often used by Philo the Jew ^u, and by Julian the emperor ^w. It may be observed, that many, who are not mentioned by name, do not stand excluded from being believers; and that the number of believers, under the Old Testament, was very large:

to tell of Gedeon; so Gideon is called in the Septuagint version of Jdg 6:11 and other places; and by Josephus ^x, and Philo ^y the Jew, as here: he was a man, but of a mean extract, and had his infirmities; and even in the exercise of that particular grace, for which he is mentioned; but was, no doubt, a good man, and is commended for his faith; which appeared in ascribing former mercies and present afflictions to the Lord; in destroying the altar of Baal; in crediting the word of the Lord, that Israel should be saved by him; which he showed by the preparation he made, and in marching against a numerous army, with only three hundred men, and they but weak: all which may be seen in the book of Judges, Jdg 6:1 and

of Barak; who was before Gideon, as Jephthah was before Samson, and Samuel before David; for the apostle does not observe strict order, reciting these in haste. Barak, when the word of the Lord came to him, showed some diffidence, yet acted in obedience to it, under the sole direction and counsel of a woman; he engaged Sisera's vast army with a small number, and gave the glory of the victory to the Lord, Jdg 4:1.

and of Samson: who was a child of promise, and devoted to the Lord; he was famous for his great strength; he had his infirmities, but was, without doubt, a good man: the last act of his life seems to be a great instance of faith; he did it with calling upon the Lord; he was strengthened for it by the Lord; he acted, not as a private person, but as the judge of Israel; nor did he act from private revenge, but from zeal for God, and love to his country; and his intention was not to destroy himself, but his enemies; in which he acted as a type of Christ:

and of Jephthah; the Syriac version calls him "Nepthe", and the Arabic version "Naphtah"; he was base born; and, for a time, joined himself to vain men, but became a believer; and is marked for his faith, in ascribing the conquests of Israel in the wilderness to the Lord; in fighting with the Ammonites, whom he conquered; and in his conscientiousness, in observing his vow, Jdg 11:30.

of David also; a man after God's own heart, raised up to fulfil his will; whose faith appeared in his dependence on God, when he fought with Goliath; in encouraging himself in the Lord his God, when in exile and distress; and in believing his interest in the covenant of grace, when his house and family were in a disagreeable situation, and he just going out of the world:

and Samuel; a child of prayer, and early devoted to the Lord, who ministered to him, when a child; was always ready to hearken to his voice; was used very familiarly by him, and behaved with great uprightness, all his days; and had a good report of God and man:

and of the prophets; from Samuel to John the Baptist, who were famous for their trust in God, their faith in the Messiah, and for their honourable walk and conversation.

Gill: Heb 11:33

Who through faith subdued kingdoms,.... As David did particularly; who subdued Syria, Moab, Ammon, Amalek, Edom, and the Philistines, 2Sa 8:12. War, in some cases, is lawful; and kingdoms may be subdued; and faith makes use of means to do it: these kingdoms, though subdued by faith, yet not without fighting. Believers have no reason to be afraid of kings, or kingdoms; and this should encourage the saints, in their combats with the powers of darkness.

Wrought righteousness; exercised vindictive justice, in taking vengeance on the enemies of God, and his people; civil righteousness, in the discharge of their offices; and moral righteousness, in their conversation before God and men; which, being imperfect, was not justifying: wherefore they stood in need of another, and better righteousness, which is perfect and durable; and, in consequence of which being known, embraced, and received, men work righteousness: it may be observed, that to do works of righteousness in faith, and by it, is something very considerable; it is reckoned here among actions of the greatest fame; and that true faith is an operative grace, it works by love, and is always attended with works of righteousness; and that righteousness is a fruit and evidence of faith; and that faith is not the believer's righteousness; and that the righteousness of faith is not that which faith works, but which it receives.

Obtained promises; the promise of the land of Canaan; particular promises of victory over their enemies; promises concerning the Messiah, and of everlasting life and happiness: their faith was not the cause of promises being made, nor of their being fulfilled; but was the grace by which these believers received them, believed them, and waited for the accomplishment of them; and, in some sense, enjoyed the things promised before hand; their faith realizing things future and invisible to them: to obtain a promise from God is a great and marvellous thing; it is an instance of rich grace; and there is never a promise, but what is great in itself, and precious to the saints: all God's promises are obtained; they are sure, and are certainly fulfilled; and it is the work and business of faith to receive, and enjoy them.

Stopped the mouths of lions: a lion was slain by Samson, and another by David; but the most remarkable instance of stopping the mouths of lions, was in the den, into which Daniel was cast; and this may encourage the faith of God's people, when they are in the midst of men, comparable to lions; and may animate them not to fear the devouring lion, Satan.

Gill: Heb 11:34

Quenched the violence of fire,.... Which may be said to be done, when a believer, or a righteous man, is delivered out of it, as Lot from Sodom, when God rained fire and brimstone on it; when, by prayer, it is stopped, as by Moses, at Taberah, Num 11:1 when persons are not hurt by it, as Shadrach, Meshach, and Abednego, when cast into Nebuchadrezzar's fiery furnace; and many of the martyrs have triumphed in the flames: so believers are delivered out of the fire of afflictions, and are not consumed thereby; and quench the fiery darts of Satan, thrown at them; and are untouched by the fire of God's wrath, in every state and case; and shall not be hurt of the second death, which is a lake of fire, burning with brimstone.

Escaped the edge of the sword; and were not destroyed by it; as Lot, Abraham, Moses, Joshua, the Judges, David, Elijah, Elisha, and others.

Out of weakness were made strong; being recovered from bodily diseases, as David, Hezekiah, &c. by an increase of bodily strength, as Samson; by being filled with courage, and strength of mind; when before timorous, as Barak, &c. so believers, when they have been weak in the exercise of grace, have been made strong:

waxed valiant in fight; as Barak, Gideon, David, &c. so believers, in the spiritual fight of faith, have waxed valiant; being engaged in a good cause, and under a good Captain; being well provided with armour, and assured of victory, and a crown.

Turned to fight the armies of the aliens: such as the Canaanites, the Moabites, Ammonites, Philistines, and others; who were put to flight by Joshua, the Judges, David, and others.

Gill: Heb 11:35

Women received their dead raised to life again,.... As the widow of Zarephath, and the Shunammite, 1Ki 17:22. Their sons were really dead, and they received them alive gain, from the hands of the prophets, Elijah and Elisha, in the way of a resurrection, and by faith; by the faith of the prophets:

and others were tortured; racked, or tympanized; referring to the sufferings of seven brethren, and their mother, in the times of Antiochus, recorded in 2 Maccabees 7 as appears from the kind of torment endured by them; from the offer of deliverance rejected by them; and from their hope of the resurrection: for it follows,

not accepting deliverance; when offered them by the king, see the Apocrypha:

"24 Now Antiochus, thinking himself despised, and suspecting it to be a reproachful speech, whilst the youngest was yet alive, did not only exhort him by words, but also assured him with oaths, that he would make him both a rich and a happy man, if he would turn from the laws of his fathers; and that also he would take him for his friend, and trust him with affairs. 25 But when the young man would in no case hearken unto him, the king called his mother, and exhorted her that she would counsel the young man to save his life.'' (2 Maccabees 7)

that they might obtain a better resurrection; which they died in the faith of, see the Apocryha:

"7 And him he sent with that wicked Alcimus, whom he made high priest, and commanded that he should take vengeance of the children of Israel. 11 And said courageously, These I had from heaven; and for his laws I despise them; and from him I hope to receive them again. 14 So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life. (2 Maccabees)

The resurrection of the saints, which is unto everlasting life, is a better resurrection than mere metaphorical, and figurative ones, as deliverances from great afflictions, which are called deaths; or real ones, which were only to a mortal state, and in order to die again, as those under the Old Testament, and under the New, before the resurrection of Christ; or than the resurrection of the wicked: for the resurrection the saints will obtain will be first, at the beginning of the thousand years; the wicked will not live till after they are ended; it will be by virtue of union to Christ, whereas the wicked will be raised merely by virtue of his power; the saints will rise with bodies glorious, powerful, and spiritual, the wicked with base, vile, and ignoble ones; the righteous will come forth to the resurrection of life, the wicked to the resurrection of damnation. The consideration of the better resurrection is of great use to strengthen faith, under sufferings, for righteousness sake, and this is obtained by suffering; not that suffering is the meritorious cause of it, but saints in this way come to it; it is promised to such, and it will be attained unto, and enjoyed by such; for all that live godly, do, and must suffer persecution in one way or another.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 11:2

¹ tn Or “the elders,” “the ancients.”

² tn Grk “were attested,” “received commendation”; and Heb 11:4-6 shows this to be from God.

NET Notes: Heb 11:3

¹ tn Grk “ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 1:2 for same usage.

² tn Grk “by God’s word.”

³ sn The Greek phrasing emphasizes this point by negating the opposite: “so that what is seen did not come into being from things that are visible.”

NET Notes: Heb 11:4

¹ tn Or “through his sacrifice”; Grk “through which.”

² tn Or “through his sacrifice”; Grk “through it.”

NET Notes: Heb 11:7

¹ tn Cf. BDAG 407 s.v. εὐλαβέομαι 2, “out of reverent regard (for God’s command).”

NET Notes: Heb 11:9

¹ tn Or “settled as a resident alien.”

² tn Or “heirs with him.”

NET Notes: Heb 11:10

¹ tn Grk “that has foundations.”

NET Notes: Heb 11:11

¹ tn Grk “past the time of maturity.”

² tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

NET Notes: Heb 11:12

¹ tn Grk “these”; in the translation the referent (children) has been specified for clarity.

² tn Grk a collective “the sand.”

³ sn An allusion to Gen 22:17 (which itself goes back to Gen 15:5).

NET Notes: Heb 11:13

¹ tn Grk “the promises,” referring to the things God promised, not to the pledges themselves.

² tn Or “sojourners.”

NET Notes: Heb 11:16

¹ tn Grk “now.”

NET Notes: Heb 11:17

¹ tn Here “received the promises” refers to the pledges themselves, not to the things God promised.

² tn Grk “he was offering up.” The tense of this verb indicates the attempt or readiness to sacrifice Isaac without the actual completion of the deed.

NET Notes: Heb 11:18

¹ tn Grk “in Isaac seed will be named for you.”

sn A quotation from Gen 21:12.

NET Notes: Heb 11:19

¹ tn Grk “having reasoned,” continuing the ideas of v. 17.

² tn Grk “in/by a symbol.”

NET Notes: Heb 11:21

¹ tn Grk “worshiped on the top of his staff,” a quotation from Gen 47:31 (LXX).

NET Notes: Heb 11:22

¹ tn Grk “coming to an end,” “dying.”

² sn Joseph’s prophecy about the exodus of the sons of Israel is found in Gen 50:24.

³ tn Grk “about his bones,” which refers by metonymy to the disposition of his bones, i.e., his burial.

sn The instructions about his burial are recorded in Gen 50:25.

NET Notes: Heb 11:23

¹ tn Grk “Moses, when he was born, was hidden by his parents.”

NET Notes: Heb 11:26

¹ tn Grk “the abuse [or ‘reproach’] of Christ.”

² tn Grk “he was looking away to.”

NET Notes: Heb 11:28

¹ tn Grk “the pouring out of the blood.”

sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

NET Notes: Heb 11:30

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

² tn Grk “after they had been encircled.”

NET Notes: Heb 11:31

¹ tn Grk “did not perish together with.”

NET Notes: Heb 11:33

¹ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

² tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

NET Notes: Heb 11:34

¹ tn Grk “quenched the power of fire.”

² tn Or “recovered from sickness.”

NET Notes: Heb 11:35

¹ tn Grk “received back their dead from resurrection.”

² tn Grk “to obtain a better resurrection.”

Geneva Bible: Heb 11:1

Now ^{( 1 )} faith is the substance of things hoped for, the evidence of things not seen.

^{( 1 )} An excellent description of faith by the effects, because it represents things which are but yet in hope, and sets as it were before our eyes things that are invisible.

Geneva Bible: Heb 11:2

^{( 2 )} For by it the ^{( a )} elders obtained a good report.

^{( 2 )} He shows that the fathers ought to be accounted of by this virtue.

^{( a )} That is, those fathers from whom we came: and whose authority and example ought to move us very much.

Geneva Bible: Heb 11:3

^{( 3 )} Through faith we understand that the worlds were framed by the word of God, so that things which are ^{( b )} seen were not made of things which do appear.

^{( 3 )} He shows the property of faith, by setting before us most cautious examples of those who from the beginning of the world excelled in the Church.

^{( b )} So that the world which we see, was not made from any matter that appeared or was before, but from nothing.

Geneva Bible: Heb 11:4

^{( 4 )} By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.

^{( 4 )} Abel.

Geneva Bible: Heb 11:5

^{( 5 )} By faith Enoch was translated that he should not ^{( c )} see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.

^{( 5 )} Enoch.

^{( c )} That he should not die.

Geneva Bible: Heb 11:6

But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a ^{( d )} rewarder of them that diligently seek him.

^{( d )} This reward is not referred to our merits, but to the free promise, as Paul teaches in Abraham the father of all the faithful, (Rom 4:4).

Geneva Bible: Heb 11:7

^{( 6 )} By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.

^{( 6 )} Noah.

Geneva Bible: Heb 11:8

^{( 7 )} By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

^{( 7 )} Abraham and Sarah.

Geneva Bible: Heb 11:10

For he looked for a city which hath ^{( e )} foundations, whose builder and maker [is] God.

^{( e )} This foundation is contrasted with their tabernacle.

Geneva Bible: Heb 11:12

Therefore sprang there even of one, and him as good as ^{( f )} dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

^{( f )} As unlikely to bear children, as if he had been dead.

Geneva Bible: Heb 11:13

These all died in ^{( g )} faith, not having received the ^{( h )} promises, but having seen them afar off, and were persuaded of [them], and ^{( i )} embraced [them], and confessed that they were strangers and pilgrims on the earth.

^{( g )} In faith, which they had while they lived, and followed, them even to their grave.

^{( h )} This is the figure metonymy, for the things promised.

^{( i )} For the patriarchs were given to profess their religion by building an altar and calling on the name of the Lord when they received the promises.

Geneva Bible: Heb 11:17

By faith Abraham, when he was ^{( k )} tried, offered up Isaac: and he that had received the ^{( l )} promises offered up his only begotten [son],

^{( k )} Tried by the Lord.

^{( l )} Although the promises of life were made in that only begotten son Isaac, yet he appointed him to die; and so against hope he believed in hope.

Geneva Bible: Heb 11:19

Accounting that God [was] able to raise [him] up, even from the dead; from ^{( m )} whence also he received him in ^{( n )} a figure.

^{( m )} From which death.

^{( n )} For there was not the true and very death of Isaac, but as it were the death, by means of which he seemed also to have risen again.

Geneva Bible: Heb 11:20

^{( 8 )} By faith Isaac blessed Jacob and Esau concerning things to come.

^{( 8 )} Isaac.

Geneva Bible: Heb 11:21

^{( 9 )} By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.

^{( 9 )} Jacob.

Geneva Bible: Heb 11:22

^{( 10 )} By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.

^{( 10 )} Joseph.

Geneva Bible: Heb 11:23

^{( 11 )} By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not ^{( o )} afraid of the king's commandment.

^{( 11 )} Moses.

Geneva Bible: Heb 11:25

Choosing rather to suffer affliction with the people of God, than to enjoy the ^{( p )} pleasures of sin for a season;

^{( p )} Such pleasures as he could not enjoy, unless he provoked God's wrath against him.

Geneva Bible: Heb 11:29

^{( 12 )} By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.

^{( 12 )} The Red Sea.

Geneva Bible: Heb 11:30

^{( 13 )} By faith the walls of Jericho fell down, after they were compassed about seven days.

^{( 13 )} Jericho.

Geneva Bible: Heb 11:31

^{( 14 )} By faith the ^{( q )} harlot Rahab perished not with them that believed not, when she had received the ^{( r )} spies with peace.

^{( 14 )} Rahab.

^{( q )} A notable example of God's goodness.

^{( r )} Courteously and friendly, so that not only did she not hurt them, but also kept them safe.

Geneva Bible: Heb 11:32

^{( 15 )} And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:

^{( 15 )} Gideon, Barak and other judges and prophets.

Geneva Bible: Heb 11:33

Who through faith subdued kingdoms, wrought righteousness, obtained ^{( s )} promises, stopped the mouths of lions,

^{( s )} The fruit of the promises.

Geneva Bible: Heb 11:35

^{( t )} Women received their dead raised to life again: and others were ^{( u )} tortured, not accepting deliverance; that they might obtain a better resurrection:

^{( t )} He seems to mean the story of that woman of Sarepta, whose son Elijah raised again from the dead, and the Shunammite, whose son Elisha restored to his mother.

^{( u )} He means that perfection which Antiochus wrought.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 11:1-40

1 What faith is.

6 Without faith we cannot please God.

7 The worthy fruits thereof in the fathers of old time.

Combined Bible: Heb 11:1-3

Excellency of Faith   

(Hebrews 11:1-3)   

Ere we take up the contents of the 11th chapter let us briefly review the sound already covered. Chapters 1 and 2 are more or less introductory in their character. In them the wondrous person of the God-man Mediator is presented to our view, as superior to the O.T. prophets and as excelling the angels. The first main division of the Epistle commences at Hebrews 3:1 and runs to the end of Hebrews 4:15, and treats of the mission of Christ: this is seen to surpass that of either Moses or Joshua, for neither of them led the people into the real rest of God; the section is followed by a practical application in Hebrews 4:16. The second principal division begins with Hebrews 5:1 and extends to Hebrews 10:18, and deals with the priesthood of Christ: this is shown to transcend the Aaronic in dignity, efficacy and permanency; the section is followed by a practical application, contained in Hebrews 10:19 to Hebrews 12:29. The closing chapter forms a conclusion to the Epistle.  

"The general nature of this Epistle, as unto the kind of writing, is paranetical or hortatory, which is taken from its end and design. The exhortation proposed is to constancy and perseverance in the faith of the Lord Jesus Christ, and in the profession of the Gospel, against temptations and persecutions. Both these the Hebrews had to conflict with in their profession; the one from the Judaical church-state itself, the other from the members of it. Their temptations to draw back and forsake their profession, arose from the consideration of the Judaical church-state and Mosaic ordinances of worship, which they were called by the Gospel to relinquish. The Divine institution of that state, with its worship, the solemnity of the covenant whereon it was established, the glory of its priesthood, sacrifices and other Divine ordinances (Rom. 9:4), with their efficacy for acceptance with God, were continually proposed unto them, and pressed on them, to allure and draw them off from the Gospel. And the trial was very great, after the inconsistency of the two states was made manifest. This gave occasion to the whole doctrinal part of the Epistle, the exposition of which, by Divine grace and assistance, we have passed through. For therein declaring the nature, use, end, and signification of all Divine institutions under the O.T.; and allowing unto them all the glory and efficacy which they could pretend unto, the writer of this Epistle declares from the Scripture itself that the state of the Gospel church, in its high-priest, sacrifice, covenant, worship, privileges and efficacy, is incomparably to be preferred above that of the O.T.; yea, that all the excellency and glory of that state, and all that belonged unto it, consisted only in the representation that was made thereby, of the greater glory of Christ and the Gospel, without which they were of no use, and therefore ruinous or pernicious to be persisted in.  

"After he had fixed their minds in the truth, and armed them against the temptations which they were continually exposed to; the apostle proceeds to the second means, whereby their steadiness and constancy in the profession of the Gospel, which he exhorted them unto, was already assaulted, and was yet like to be assaulted with greater force and fury. This arose from the opposition which befell them, and from the persecutions of all sorts that they had endured, and were still like to undergo, for their faith in Christ Jesus with the profession thereof, and observance of the holy worship ordained in the Gospel. This they suffered from the obstinate members of the Jewish church, as they did the other (temptation) from the state of that church itself. An account hereof the apostle enters upon in the close of the foregoing chapter; and withal declares unto them the only way and means on their part, whereby they may be preserved, and kept constant in their profession notwithstanding all the evils that might befall them therein, and this is by faith alone. From their temptations they were delivered by the doctrine of the truth, and from the opposition made unto them, by faith in exercise" (John Owen).  

The particular character of the section begun at Hebrews 10:19 is not difficult to ascertain: it is addressed to our responsibility. This is at once evident in the "Let us" of Hebrews 10:22, 23, 24. In Hebrews 10:32-36 there is a call to patient waiting for the fulfillment of God’ s promises. Nothing but real faith in the veracity of the Promiser can sustain the heart and prompt to steady endurance during a protracted season of trial and suffering. Hence in Hebrews 10:38 the apostle quotes that striking word from Habakkuk, "The just shall live by faith." That sentence really forms the text of which Hebrews 11 is the sermon. The central design of this chapter is to evidence the patience of those who, in former ages, endured by faith before they received the fulfillment of God’ s promises: note particularly verses 13, 39.  

"Whoever made this (verse 1) the beginning of the eleventh chapter, has unwisely disjointed the context; for the object of the apostle was to prove what he had already said— that there is need of patience. He had quoted the testimony of Habakkuk, who says that the just lives by faith; he now shows what remained to be proved— that faith can be no more separated from patience than from itself. The order then of what he says is this: ‘ We shall not reach the goal of salvation except we have patience, for the prophet declares that the just lives by faith; but faith directs us to things afar off which we do not as yet enjoy; it then necessarily includes patience.’ Therefore the minor proposition in the argument is this, ‘ Faith is the substance of things hoped for’ " (John Calvin).  

"The apostle now, for the illustration and enforcement of his exhortation, brings forward a great variety of instances, from the history of former ages, in which faith had enabled individuals to perform very difficult duties, endure very severe trials, and obtain very important blessings. The principles of the apostle’ s exhortation are plainly these: ‘ They who turn back, turn back unto perdition. It is only they who persevere in believing that obtain the salvation of the soul. Nothing but a persevering faith can enable a person, through a constant continuance in well-doing, and a patient, humble submission to the will of God, to obtain that glory, honor, and immortality which the Gospel promises. Nothing but a persevering faith can do this; and a persevering faith can do it, as is plain from what it has done in former ages" (John Brown).  

The order of thought followed by the apostle in Hebrews 11 was ably and helpfully set forth by an early Puritan: "The parts of this whole chapter are two: 1. a general description of faith: verses 1 to 4. 2. An illustration or declaration of that description, by a large rehearsal of manifold examples of ancient and worthy men in the Old Testament: verses 4 to 40. The description of faith consists of three actions or effects of faith, set down in three several verses. The first effect is that faith makes things which are not (but only are hoped for), after a sort, to subsist and to be present with the believer: verse 1. The second effect is that faith makes a believer approved of God: verse 2. The third effect is that faith makes a man understand and believe things incredible to sense and reason" (Win. Perkins, 1595).  

"Now faith is the substance of things hoped for, the evidence of things not seen" (verse 1). The opening "Now" has almost the force of "for," denoting a farther confirmation of what had just been declared. At the close of chapter 10 the apostle had just affirmed that the saving of the soul is obtained through believing, whereupon he now takes occasion to show what faith is and does. That faith can, and does, preserve the soul, prompting to steadfastness under all sorts of trials and issuing in salvation, may not only be argued from the effects which is its very nature to produce, but is illustrated and demonstrated by one example after another, cited in the verses which follow. It is important to bear in mind at the outset that Hebrews 11 is an amplification and exemplification of Hebrews 10:38, 39: the "faith" which the apostle is describing and illustrating is that which has the saving of the soul annexed to it.  

"In verse 1 there is the thing described, and the description itself. The thing described is Faith; the description is this: ‘ It is the substance of things hoped for’ etc. The description is proper, according to the rules of art: habits (or graces) are described by their formal acts, and acts restrained to their proper objects; so faith is here described by its primary and formal acts, which are referred to their distinct objects. The acts of faith are two: it is the substance, it is the evidence. Think it not strange that I call them acts, for that. is it the apostle intends; therefore Beza says, in rendering this place, he had rather paraphrase the text than obscure the scope, and he interpreteth it thus— Faith substantiates or gives a subsistence to our hopes, and demonstrates things not seen. There is a great deal of difference between the acts of faith and the effects of faith. The effects of faith are reckoned up throughout this chapter; the formal acts of faith are in this verse. These acts are suited with their objects. As the matters of belief are yet to come, faith gives them a substance, a being, as they are hidden from the eyes of sense and carnal reason; faith also gives them an evidence, and doth convince men of the worth of them; so that one of these acts belongs to the understanding, the other to the will" (Thos. Manton, 1670).  

The contents of verse 1 do not furnish so much a formal definition of faith, as they supply a terse description of how it operates and what it produces. Faith, whether natural or spiritual, is the belief of a testimony. Here, faith is believing the testimony of God. How it operates in reference to the subjects of this testimony, whether they be considered simply as future, or as both invisible and future, and the effects produced in and on the soul, the Holy Spirit here explains. First, He tells us that "faith is the substance of things hoped for." The Greek word rendered "substance" has been variously translated. The margin of the A.V. gives "ground or confidence." The R.V. has "assurance" in the text, and "giving substance to" in the margin. The Greek word is "hypostasis" and is rendered "confident’’ (should be "this confidence of boasting," as in Bag. Int.) in both 2 Corinthians 9:4 and 11:17; "person" (should be "subsistence" or "essential being") in Hebrews 1:3; and "confidence" in Hebrews 3:14. Personally, the writer believes it has a double force, so will seek to expound it accordingly.  

"Faith is the confidence of things hoped for." In this chapter (and in general throughout the N.T.) "faith" is far more than a bare assent to any thing revealed and declared by God: it is a firm persuasion of that which is hoped for, because it assures its possessor not only that there are such things, but that through the power and faithfulness of God he shall yet possess them. Thus it becomes the ground of expectation. The Word of God is the objective foundation on which my hopes rest, but faith provides a subjective foundation, for it convinces me of the certainty of them. Faith and confidence are inseparable: just so far as I am counting upon the ability and fidelity of the Promiser, shall I be confident of receiving the things promised and which I am expecting. "We believe and are sure" (John 6:69).  

From what has just been said, the reader will perhaps perceive better the force of the rather peculiar word "substance" in the text of the A.V. It comes from two Latin words, sub stans meaning "standing under." Faith provides a firm standing-ground while I await the fulfillment of God’ s promises. Faith furnishes my heart with a sure support during the interval. Faith believes God and relies upon His veracity: as it does so, the heart is anchored and remains steady, no matter how fierce the storm nor how protracted the season of waiting. "These all died in faith, not having received the (fulfillment of the) promises; but having seen them afar off, and were persuaded of them, and embraced them" (Heb. 11:13). Real faith issues in a confident and standing expectation of future things.  

"Faith is the substance of things hoped for": as the marginal reading of the R.V. suggests, "giving substance to." Crediting the sure testimony of God, resting on His promises, and expecting the accomplishment of them, faith gives the object hoped for at a future period, a present reality and power in the soul, as if already possessed; for the believer is satisfied with the security afforded, and acts under the full persuasion that God will not fail of His engagement. Faith gives the soul an appropriating hold of them. "Faith is a firm persuasion and expectation that God will perform all that He has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul by the firstfruits and foretastes of them; so that believers in the exercise of faith are filled with joy unspeakable and full of glory" (Matthew Henry).  

The confident expectation which faith inspires, gives the objects of the Christian’ s hope a present and actual being in his heart. Faith does not look out with cold thoughts about things to come, but imparts life and reality to them. Faith does for us spiritually what fancy does for us naturally. There is a faculty of the understanding which enables us to picture to the mind’ s eye things which are yet future. But faith does more: it gives not an imaginary appearance to things, but a real subsistence. Faith is a grace which unites subject and object: there is no need to ascend to Heaven, for faith makes distant things nigh (see Romans 10:6, 7). Faith, then, is the bond of union between the soul and the things God has promised. By believing we "receive"; by believing in Christ, He becomes ours (John 1:12). Therefore does faith enable the Christian to praise the Lord for future blessings as though he were already in the full possession of them.  

But how does faith bring to the heart a present subsistence of future things? First, by drawing from the promises that which, by Divine institution, is stored up in them: hence they are called the "breasts of consolation" (Isa. 66:11). Second, by making the promises the food of the soul (Jer. 15:16), which cannot be unless they are really present unto it. Third, by conveying an experience of their power, as unto all the ends of which they are purposed: it is as Divine truth is appropriated and assimilated that it becomes powerfully operative in the soul. Fourth, by communicating unto us the firstfruits of the promises: faith gives a living reality to what it absorbs, and so real and potent is the impression made, that the heart is changed into the same image (2 Cor. 3:18).  

Ere passing on, let us pause for a word of application. Many profess to "believe," but what influence have their hopes upon them? How are they affected by the things which their faith claims to have laid hold of? I profess to believe that sin is a most heinous thing— do I fear, hate, shun it? I believe that ere long I shall stand before the judgment-seat of Christ— does my conduct evince that I am living in the light of that solemn day? I believe that the world is an empty bauble— do I despise its painted tinsel? I believe that God will supply all my need— am I fearful about the morrow? I believe that prayer is an essential means unto growth in grace— do I spend much time in the secret place? I believe that Christ is coming back again— am I diligent in seeking to have my lamp trimmed and burning? Faith is evident by its fruits, works, effects.  

Faith is "the evidence of things not seen." The Greek noun here rendered "evidence" ("proving" in the R.V., with "test" in the margin) is derived from a verb which signifies to convince, and that by demonstration. It was used by the Lord Jesus when He uttered that challenge, "which of you convicteth Me of sin?" (John 8:46). The noun occurs in only one other place, namely, 2 Timothy 3:16, "All scripture is... profitable for doctrine, for reproof," or "conviction"— to give assurance and certainty of what is true. Thus, the word "evidence" in our text denotes teat which furnishes proof, so that one is assured of the reality and certainty of things Divine. "Faith," then, is first the hand of the soul which "lays hold of" the contents of God’ s promises; second, it is the eye of the soul which looks out toward and represents them clearly and convincingly to us.  

To unbelievers the invisible, spiritual, and future things revealed in God’ s Word seem dubious and unreal, for they have no medium to perceive them: "the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned" (1 Cor. 2:14). But the child of God sees "Him who is invisible" (Heb. 11:27). Perhaps we might illustrate it thus: two men stand on the deck of a ship gazing toward the far horizon; the one sees nothing, the other describes the details of a distant steamer. The former has only his unaided eyesight, the latter is using a telescope! Now just as a powerful glass brings home to the eye an object beyond the range of natural vision, so faith gives reality to the heart of things outside the range of our physical senses. Faith sets Divine things before the soul in all the light and power of demonstration, and thus provides inward conviction of their existence. "Faith demonstrates to the eye of the mind the reality of those things which cannot be discerned by the eye of the body" (Matthew Henry).  

The natural man prefers a life of sense, and to believe nothing more than that which is capable of scientifical demonstration. When eternal things, yet invisible, are pressed upon him, he is full of objections against them. Those are the objections of unbelief, stirred into activity by the "fiery darts" of Satan, and naught but the shield of faith can quench them. But when the Holy Spirit renews the heart, the prevailing power of unbelief is broken; faith argues "God has said it, so it must be true." Faith so convinces the understanding that it is compelled, by force of arguments unanswerable, to believe the certainty of all God has spoken. The conviction is so powerful that the heart is influenced thereby, and the will moved to conform thereto. This it is which causes the Christian to forsake the "pleasures of sin" which are only "for a season" (Heb. 11:25), because by faith he has laid hold of those satisfying "pleasures at God’ s right hand" which are "for evermore" (Ps. 16:11).  

To sum up the contents of verse 1. To unbelief, the objects which God sets before us in His Word seem unreal and unlikely, nebulous and vague. But faith visualizes the unseen, giving substantiality to the things hoped for and reality to things invisible. Faith shuts its eyes to all that is seen, and opens its ears to all God has said. Faith is a convictive power which overcomes carnal reasonings, carnal prejudices, and carnal excuses. It enlightens the judgment, moulds the heart, moves the will, and reforms the life. It takes us off earthly things and worldly vanities, and occupies us with spiritual and Divine realities. It emboldens against discouragements, laughs at difficulties, resists the Devil, and triumphs over temptations. It does so because it unites the soul to God and draws strength from Him. Thus faith is altogether a supernatural thing.  

"For by it the elders obtained a good report" (verse 2). Having described the principal qualities of faith, the apostle now proceeds to give further proof of its excellency, as is evident from the opening "For." It is by faith we are approved of God. By the "elders" is signified those who lived in former times, namely, the O.T. saints— included among the "fathers" or Hebrews 1:1. It was not by their amiability, sincerity, earnestness, or any other natural virtue, but by faith that the ancients "obtained a good report." This declaration was made by the apostle with the purpose of reminding the Hebrews that their pious progenitors were justified by faith, and to the end of the chapter he shows that faith was the principle of all their holy obedience, eminent services, and patient sufferings in the cause of God. Therefore those who were spiritually united to them must have something more than physical descent from them.  

"For by it the elders obtained a good report." Observe the beautiful accuracy of Scripture: it was not for their faith (nor could it be without it!), but "by" their faith: it was not a cause, yet it was a condition; there was nothing meritorious in it, yet it was a necessary means. Let us also observe that faith is no new thing, but a grace planted in the hearts of God’ s elect from the beginning. Then, as now, faith was the substance of things hoped for— promises to be accomplished in the future. The faith of Abel laid hold of Christ as truly as does ours. God has had but one way of salvation since sin entered the world: "by grace, through faith, not of works." They are grossly mistaken who suppose that under the old covenant people were saved by keeping the law. The "fathers" had the same promises we have: not merely of Canaan, but of heaven— see Hebrews 11:16.  

The Greek for "obtained a good report" is not in the active voice, but the passive: literally, "were witnessed of," an honorable testimony being borne to them— cf., verses 4, 5. God took care that a record should be kept (complete in Heaven, in part transcribed in the Scriptures) of all the actings of their faith. God has borne witness to the fact that Enoch "walked with Him" (Gen. 5:24), that David was "a man after His own heart" (1 Sam. 13:14), that Abraham was His "friend" (2 Chron. 20:7). This testimony of His acceptance of them because of their faith was borne by God. Not only externally in His Word, but in their consciences. He gave them His Spirit who assured them of their acceptance: Psalm 51:12, Acts 15:8. Let writer and reader learn to esteem what God does: let us value a Christian not for his intellect, natural charms, or social position, but for his faith, evidenced by an obedient walk and godly life.  

We cannot do better in closing our comments upon verse 2 than by giving the "practical observations" on it of John Owen: "1. Instances or examples are the most powerful confirmations of practical truths. 2. They who have a good testimony from God shall never want reproaches from the world. 3. It is faith alone, which, from the beginning of the world (or from the giving of the first promise), was the means and way of obtaining acceptance with God. 4. The faith of true believers, from the beginning of the world, was fixed on things future, hoped for, invisible. 5. That faith whereby men please God acts itself in a fixed contemplation on things future and invisible, from whence it derived an encouragement and strength to endure and abide firm in profession, against all opposition and persecutions. 6. Men may be despised, vilified, and reproached in the world, yet if they have faith, if they are true believers, they are accepted with God, and He will give them a good report."  

"Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear" (verse 3). There is a much closer connection between this verse and the two preceding ones than most of the commentators have perceived. The apostle is still setting forth the importance and excellency of faith: here he affirms that. through it its favored possessors are enabled to apprehend things which are high above the reach of human reason. The origin of the universe presents a problem which neither science nor philosophy can solve, as is evident from their conflicting and ridiculous attempts; but that difficulty vanishes entirely before faith.  

"Through faith we understand." Faith is the vehicle or medium of spiritual perception: "if thou wouldest believe, thou shouldest see the glory of God" (John 11:40); "which God hath created to be received with thanksgiving of them which believe and know the truth" (1 Tim. 4:3). Faith is not a blind reliance on the Word of God, but an intelligent persuasion of its veracity, wisdom, beauty. So far from Christians being the credulous fools the world deems them, they are the wisest of earth’ s inhabitants. The "fools" are they who are "slow of heart to believe" (Luke 24:25). Through faith in what has been revealed in the Scriptures we know that the universe is created and fashioned by God. "What does faith give us to understand concerning the worlds, that is, the upper, middle, lower regions of the universe? 1. That they were not eternal, nor did they produce themselves, but they were made by another. 2. That the Maker of the world is God; He is the Maker of all things; and whosoever is so must be God. 3. That He made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by His word; that is, by His essential wisdom and eternal Son, and by His active will, saying, Let it be done, and it was done. 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that out of nothing nothing can be made, which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith" (Matthew Henry).  

"That the worlds were framed by the word of God." The word for "worlds" in the Greek signifies "ages," but by a metonymy it is here used of the universe. "The celestial world, with its inhabitants, the angels; the starry and ethereal worlds, with all that is in them, the sun, moon, stars, and fowls of the air; the terrestrial world, with all upon it, man, beasts etc.; and the watery world, the sea, and all that is therein" (John Gill). These "worlds were made at the beginning of mundane time and have continued throughout all ages. "The apostle accommodated his expression to the received opinion of the Jews, and their way of expressing themselves about the world. ‘ Olam’ denotes the world as to the subsistence of it, and as to its duration" (John Owen). We do not, then, espouse Bullinger’ s strange view of this verse.  

The "worlds," or universe, were "framed," that is, were adjusted and disposed into a wise and beautiful order, by "the word of God." That expression is used in a threefold sense. First, there is the essential and personal Word, the eternal Son of God (John 1:1). Second, there is the written, ever-living Word, the Holy Scriptures (John 10:35). Third, there is the Word of Power or manifestation of the invincible will of God. It is the last-mentioned that is in view in Hebrews 11:3. The Greek for "word" is not "logos" (as in John 1:1), but "rhema" (as in Hebrews 1:3); "rhema" signifies a word spoken. The reference is to God’ s imperial fiat. His effectual command, as throughout Genesis 1: "God said (the manifestation of His invincible will) let light be, and light was." "For He spake, and it was done; He commanded and it stood fast" (Ps. 33:9). An illustration of the Word of His Power (see Hebrews 1:3) is found in John 5:28, 29.  

"So that things which are seen, were not made of things which do appear." There is some difficulty (in the Greek) in ascertaining the precise meaning of this phrase. Personally, we are inclined to regard it as referring back to Genesis 1:2. The verse before us concerns more directly the fashioning of the present heavens and earth, though that necessarily presupposes their original creation. The elements were submerged and darkness enshrouded them. The practical force of this verse to us is: our "faith" does not rest upon what "appears" outwardly, but is satisfied with the bare Word of God. Since God created the universe out of nothing, how easily can He preserve and sustain us when there is not anything (to our view) in sight! He who can call worlds into existence by the Word of His Power, can command supplies for the neediest of His creatures.  

  

  

Combined Bible: Heb 11:4

Faith of Abel   

(Hebrews 11:4)   

The 11th chapter of Hebrews has three divisions. The first, which comprises verses 1 to 3, is introductory, setting forth the excellency of faith. The second, which is covered by verses 4 to 7, outlines the life of faith. The third, which begins at verse 8 and runs to the end of the chapter, fills in that outline, and, as well, describes the achievements of faith. The first division we went over in our last article. There we saw the excellency of faith proved by four facts. Faith gives a reality and substantiality unto those things which the Word of God warrants us to hope for (verse 1). Faith furnishes proof to the heart of those spiritual things which cannet be discovered by our natural senses (verse 1). Faith secured to the O.T. saints a good report (verse 2). Faith enables its favored possessor to understand that which is incomprehensible to mere reason, imparting a knowledge to which philosophers and scientists are strangers (verse 3). Thus, the tremendous importance and inestimable value of faith is at once apparent.  

The second division of our chapter may be outlined thus. First, the beginning of the life of faith (verse 4). Second, the character of the life of faith, showing of what it consists (verse 5). Third, a warning and an encouragement is given (verse 6). Fourth, the end of the life of faith, or the goal to which it conducts (verse 7). That which the Holy Spirit now sets before us, is far more than a list of O.T. worthies, or a miniature picture-gallery of the saints of bygone days. To those whom God grants a receptive heart and anointed eye, there is here deep and important doctrinal instruction, as well as most blessed practical teaching. The contents of Hebrews 11 concern our eternal peace, and it behooves us to give them our most prayerful and diligent attention. May it please the Spirit of Truth to act as our Guide, as we seek to pass from verse to verse.  

"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead yet speaketh" (verse 4). Rightly understood, this verse describes the beginning of the life of faith. Let us seek to weigh attentively each separate expression in it.  

First, it was "by faith" that Abel offered unto God his sacrifice. He is the first man, according to the sacred record, who ever did so. He had no established precedent to follow, no example to emulate, no outward encouragement to stimulate. Thus, his conduct was not suggested by popular custom, nor was his action regulated by "common sense." Neither carnal reason nor personal inclinations could have moved Abel to present a bleeding lamb for God’ s acceptance. How, then, is his strange procedure to be accounted for? Our text answers: it was "by faith" he acted, and not by fancy or by feelings. But what is signified by this expression? Ah, the mere words "by faith" are far more familiar unto many, than their real import is understood. Vague and visionary indeed are the conceptions which multitudes now entertain thereon. We must not, then, take anything for granted; but rather proceed slowly, and seek to make quite sure of our ground.  

The one scripture which, perhaps, more than any other unlocks for us the meaning of the "by faith" which is found so frequently in Hebrews 11 is Romans 10:17. There we read, "Faith cometh by hearing and hearing by the Word of God." Faith must have a foundation to rest upon, and that foundation must be the Word of Him that cannot lie. God speaks, and the heart receives and acts upon what He says. True, there are two kinds of "hearing," just as there are two kinds of "faith." There is an outward "hearing," and there is an inward "hearing": the one merely informs, the other influences; the one simply instructs the mind, the other moulds the heart and moves the will. So there is a twofold meaning to the term "The Word of God" (see our remarks on Hebrews 11:3), namely, the Word as written, and the Word as operative, when God speaks in living power to the soul. Hence, there is a twofold "faith": the one which is merely an intellectual assenting to what God has revealed, and that which is a vital and supernatural principle of action, which "worketh by love" (Gal. 5:6).  

Now we need hardly say that it is the second of these which is in view here in Hebrews 11:4, and throughout the chapter. But let us move carefully, step by step. It was "by faith" that Abel offered unto God his acceptable sacrifice, and as Romans 10:17 declares, "faith cometh by hearing and hearing by the Word of God." It therefore follows that God had definitely revealed His will, that Abel believed that revelation, and that he acted accordingly. Now in O.T. times, God spake to men sometimes directly, sometimes through others. In this instance, we believe the reference is to what God had said to Adam and Eve, and which they had communicated to Cain and Abel. By turning back to Genesis 3 we discover what the Lord said to their parents.  

"Unto the woman He said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam He said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it; cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return" (Gen. 3:16-19). But further: "Unto Adam also and to his wife did the Lord God make coats of skins, and clothed them" (verse 21). Here the Lord spoke to Adam and Eve by action: four things were clearly intimated. First, that in order for a sinner to stand before the thrice holy God, he needed a covering. Second, that that which was of human manufacture (Heb. 3:7), was worthless. Third, that God Himself must provide the requisite covering. Fourth, that the necessary covering could only be obtained by death, by blood-shedding.  

In Genesis 3:15 and 21 we have the first Gospel-sermon which was ever preached on this earth, and that, by the Lord Himself. Life must come out of death. Cain and Abel, and the whole human race, sinned in Adam (Rom. 5:12, 18, 19), and the wages of sin is death, penal death. Either I must be paid those wages and suffer that death, or another— an innocent one, on whom death has no claim— must be paid those wages in my stead. And in order to my receiving the benefit of that substitute’ s compassion, there must be a link of contact between me and him. Faith it is which unites to Christ. Saving faith, then, in its simplest form, is the placing of a Substitute between my guilty self and a sin-hating God.  

Now what we have just gone over above, was made known (probably through Adam) to Cain and Abel. How do we know this? Because, as we have seen, Abel brought his offerings to God "by faith," and Romans 10:17 makes it clear that "faith" presupposes a Divine revelation. Further confirmation of this is found in Genesis 4:7: when Cain’ s countenance fell at the rejection of his offering, the Lord said unto him, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." Thus a Divine institution of sacrifice, clearly defined and made known, is here plainly implied. It was as though God had said to Cain, "Did I promise to accept any other offering than which conformed to My prescription?"  

"By faith Abel offered unto God a more excellent sacrifice than Cain." Three things here claim our attention: the spring of Abel’ s action (faith), the nature of his offering, wherein it was more excellent than Cain’ s. The first of these we have already considered, the second we will now examine. The language of our present verse refers us back to Genesis 4; there we read, "And Abel, he also brought of the firstlings of his flock and of the fat thereof" (verse 4). His action here ("brought") is in sharp contrast from his parents in Genesis 3:8, who "hid themselves from the presence of the Lord God." The contrast is most significant: a consciousness of guilt caused Adam and Eve to flee; a sense of need moved Abel to seek the Lord. The difference between them is to be attributed unto the respective workings of conscience and faith. An uneasy conscience never of itself, leads to Christ —   

"And they which heard, being convicted by their own conscience, went out one by one... and Jesus was left alone" (John 8:9). "And Abel, he also brought of the firstlings of his flock and of the fat thereof" (Gen. 4:4). The separate mention of the "fat" tells us that the lamb had been slain. By killing the lamb and offering it to God, Abel acknowledged at least five things. First, he owned that God was righteous in driving fallen man out of Eden (Gen. 3:24). Second, he owned that he was a guilty sinner, and that death was his just due. Third, he owned that God was holy, and must punish sin. Fourth, he owned that God was merciful, and willing to accept the death of an innocent substitute in his place. Fifth, he owned that he looked for acceptance with God in Christ the Lamb. Therefore did he, by faith, place the blood of his firstlings of his flock (type of Him who is "the Firstborn" or Head "of every creature"— Colossians 1:15) between his sins and the avenging justice of God.  

Here, then, is where the life of faith begins. There must first be a bowing unto the righteous verdict of the Divine Judge that I am a sinner, a transgressor, of His holy law, and therefore justly under its "curse" or death-sentence. No excuses have I to offer, no merits have I to plead, no mitigation of the sentence can I fairly ask for. My best performances are only filthy rags in the sight of Him who knows that they were wrought out of self-love and to promote self’ s interests, rather than for His glory. I can but plead guilty, and hide my face for very shame. But as the Gospel of His grace is applied to my stricken conscience by the power of the Spirit, hope revives. As He makes known to me the amazing fact that the Lamb of God died so that all who bow to God’ s verdict, own themselves as lost, and hate themselves for their sins, might live; and then faith stretches forth a trembling hand and lays hold of the Redeemer, and the criminal is pardoned, and accepted by God.  

Having pondered the character of Abel’ s sacrifice, let us now consider wherein it was "more excellent" than Cain’ s. In Genesis 4:3 we read, "Cain brought of the fruit of the ground an offering unto the Lord." Cain was no infidel, for he owned the existence of God; nor was he irreligious, for he came before Him as a worshipper; but he refused to conform to the Divine appointment. By carefully noting the nature of his offering, we may observe four things. First, it was a bloodless one, and "without shedding of blood is no remission" (Heb. 9:22). Second, it was merely the fruit of his toils, the product of his labors. Third, he deliberately ignored the sentence of God in Genesis 3:17: "Cursed is the ground." Fourth, he despised the grace made known in Genesis 3:21.  

Thus, in Cain we behold the first hypocrite. He refused to comply with the revealed will of God, yet cloaked his rebellion by coming before Him as a worshipper. He would not obey the Divine appointment, yet brought an offering to the Lord. He believed not that his case was so desperate that death was his due, and could only be escaped by another suffering it in his stead; yet he sought to approach unto the Lord, and patronize Him. This is the "way of Cain" spoken of by Jude (verse 11). It is the way of self-will, of unbelief, of disobedience, and of religious hypocrisy. What a contrast from Abel! Thus we see how there was a striking foreshadowment from the beginning of human history that the church on earth is a mixed assembly, made up of wheat and tares.  

Cain and Abel stand before us as two representative men. They head the two, and the only two classes, which are to be found in the religious world. They typified, respectively, the two sections of Christendom. Cain, the elder, who is mentioned first in Genesis 4 and therefore represents the prominent section, sets forth that vast company who honor God with their lips, but whose hearts are far from Him; who think to pay God a compliment, but who refuse to meet His requirements; who pose as worshippers, but live to please themselves. Abel, on the other hand, hated by Cain, foreshadowed that "little flock," the members of which are brought to feel their sinner-hood, bow to God’ s will, comply with His commandments, fly to Christ for refuge, and are accepted by God.  

Most solemnly too do Cain and Abel furnish us with a striking example of the sovereignty of Divine grace. Both of them were "shapen in iniquity and conceived in sin," for both were the fallen sons of fallen parents, and both of them were born outside of Eden; yet one was "of that Wicked one" (1 John 3:12), while the other was one of God’ s elect. Marvelously and most blessedly may we here behold the fact that sovereign grace is "no respecter of persons," but passes by (to human ideas) the most likely, and pitches upon the unlikely. Being the younger of the two, Abel was inferior in dignity; God Himself said to Cain, "Thou shalt rule over him" (Gen. 4:7). But spiritual blessings do not follow the order of external privileges: Shem is preferred before Japheth (Gen. 5:32, 10:2, 21); Isaac before Ishmael, Jacob before Esau.  

"By (a Divinely-given and Divinely-wrought) faith, Abel offered unto God a more excellent sacrifice than Cain." The superiority of Abel’ s worship may, perhaps, be set forth thus. First, it was offered in obedience to God’ s revealed will. This lies at the very foundation of all actions which are acceptable unto God: nothing can be pleasing unto Him except that which He has stipulated: every thing else is "will worship" (Col. 2:23). Second, it was offered "by faith": this tells us that there was something more than the mere performance of an outward duty; only that is approved of God which proceeds from the living principle of faith, kindled in the heart by the Holy Spirit. True obedience and faith are never apart: therefore we read of "the obedience of faith" (Rom. 1:5). Yet though inseparable, they are distinguishable in thought: faith respects the word of promise; obedience the word of command, for promises and precepts go hand in hand. We act in obedience, when the commandment is uppermost in our minds and hearts, which puts us to the performing of duties; we act in faith, when the promise is looked to and the reward is counted upon.  

Third, Abel had a "willing mind" (2 Cor. 8:12). Faith works by "love" (Gal. 5:6). This is seen in the fact that he brought of his best: it was "of the firstlings of his flock," which God afterwards took as His portion (Ex. 13:12); when slain, it was the "fat" which he presented which later God also claimed as His own (Lev. 3:16; 7:25). Thus, it was of the most precious and valuable things on earth which Abel brought to God. So it is our best which He requires of us: "Son, give Me thine heart" (Prov. 23:26): it is "with the heart man believeth unto righteousness" (Rom. 10:10). Fourth, his sacrificial offering looked forward to and adumbrated the great sacrifice, the Lamb of God which taketh away the sin of the world. In all these four things Abel excelled Cain. Cain did not act in obedience, for he disregarded the Divine appointment. He did not offer in faith. Nothing is said of any choice of excellent fruit: it was as though he brought the first which came to hand. His offering contained no foreshadowment of Christ.  

Ere passing on, let us seek to gather up the practical teaching of what has been before us. 1. To serve God acceptably we must disregard all human inventions, lean not unto our own understandings or inclinations, and adhere strictly to the revelation which He made of His will. 2. All obedience, service, and worship, must proceed from faith, for "without faith it is impossible to please Him" (Heb. 11:6): where this be lacking, no matter how exact the performance of our duty, it is unacceptable to God. 3. We are to serve God with the best that we have: with the best of our abilities, and with the best of our substance; only as love constrains us will there be a doing it "heartily as unto the Lord." 4. In all our religious exercises Christ must be before us, for only as they are perfumed with His merits can they meet with God’ s acceptance.  

"By which he obtained witness that he was righteous." There is a little uncertainty as to whether the "by which" refers to Abel’ s ‘ faith" or to the "more excellent sacrifice" which he offered. Though the latter be the nearest antecedent, yet, with Owen, Gouge, and Manton, we believe the reference is to his faith. First, because it is not the apostle’ s design in this chapter to specify the kind of sacrifices which were acceptable unto God. Second, because his obvious purpose was to illustrate and demonstrate the efficacy of faith. Third, because the apostle here exemplifies what he had just said of the O.T. saints, namely, that by faith "they obtained a good report" (verse 2). Fourth, because this agrees much more closely with the Analogy of Faith: by the one perfect offering of Christ is the Christian constituted "righteous" before God; but it is through faith that he obtains witness of the same to his heart.  

"By which he obtained witness that he was righteous." Herein we are supplied with an illustration of "For them that honor Me, I will honor" (1 Sam. 2:30). In keeping God’ s precepts there is "great reward" (Ps. 19:11). God will be no man’ s debtor: he who obediently, humbly, trustfully, lovingly, respects His appointments and obeys His commandments, shall be recompensed— not as a recognition of merit, but as what is Divinely meet and gracious. God did not leave Abel in a state of uncertainty, ignorant as to whether or not his offering was approved. The Lord was pleased to assure Abel that the sacrifice had been accepted, and that he was accounted just before Him. The Greek word for "he obtained witness" is the same as is rendered "obtained a good report" in verse 2.  

"By which he obtained witness that he was righteous." This too is recorded for our instruction and comfort. From these words we learn it is the good pleasure of God that His obedient and believing children should know His mind concerning them. Where there is a justifying faith in Christ which moves the Christian to walk according to the Divine precepts, God honors that faith by granting assurance to its possessor. When we are enabled by faith to plead the most excellent Sacrifice and to present acceptable worship unto God, then we obtain testimony from Him through His Word and by His Spirit that our persons and services are accepted by Him. In Abel’ s case, He received from God an outward attestation; in the case of the Christian today it is the inward authentication of his conscience (2 Cor. 1:12), to which the Holy Spirit also adds His confirmation (Rom. 8:15).  

"God testifying of his gifts." We are not told in Genesis 4 in so many words how He did so, but the Analogy of Faith leaves little room for doubt. By comparing other Scriptures, it may be that the Lord evidenced His acceptance of Abel’ s offering (and thereby testified that he was "righteous") by causing fire to descend from heaven and consume the sacrifice, which, in turn, ascended to Him as a sweet-smelling savor. In Leviticus 9:24 we read, "And there came a fire out from before the Lord, and consumed upon the altar the burnt offering and the fat." So too, we are told, "Then the fire of the Lord fell, and consumed the burnt sacrifice" (1 Kings 18:38). Compare also Judges 6:21; 13:19, 20; 1 Chronicles 21:26; Psalm 20:3 margin. There is, however, no certainty on this point.  

"By which (faith) he obtained witness that he was righteous, God testifying of his gifts." The second clause is explanatory of the former: the parallel is found in Genesis 4:4, where we read, "and the Lord had respect unto Abel and to his offering." He testified in the approbation of his offering, that He had respect unto his person; that is, that He judged, esteemed, and accounted him righteous, for otherwise God is no respecter of persons. Whosoever God accepts or respects, He testifieth him to be righteous, that is, to be justified, and freely accepted with Him. This Abel was by faith, antecedently unto his offering. He was not made righteous, he was not justified by his sacrifice, but therein show his faith by his works; and God, by acceptance of his works of obedience, justified him, as Abraham was justified by works, namely, declaratively, He declared him so to be. Our persons must be first justified, before our works of obedience can be accepted with God; for by that acceptance He testifies that we are righteous (John Owen).  

"And by it he being dead yet speaketh." Marvelously full are the words of God. His commandment is "exceeding broad" (Ps. 119:96). In every sentence of Holy Writ there is both a depth and breadth which our unaided minds are incapable of perceiving and appreciating. Only as the Holy Spirit, the Inspirer and Giver of the Word, deigns to "guide" us (John 16:13), only as He teaches us to compare passage with passage, so that in His light we "see light" (Ps. 36:9), are we enabled to discern, in fuller measure, the beauty, meaning, and many-sidedness of any verse or clause. Such is the case in the sentence now before us. We are convinced that there is at least a threefold meaning and reference in it. Briefly, we will consider these in turn.  

"And by it he being dead yet speaketh." The first and most obvious signification of these words is that, by his faith’ s obedience, as recorded in Genesis 4 and Hebrews 11, Abel preaches to us a most important sermon. His worship and the fruits thereof are registered in the everlasting records of Holy Scripture, and thereby he speaketh as evidently as though we heard him audibly. There comes to us a voice from the far distant past, from the other side of the flood, saying, "Fallen man can only approach unto God through the death of an innocent Substitute: yet none save God’ s elect will ever feel their need of such, set aside their own inclinations, bow to God’ s revealed will, and submit to His appointment; but they who do so, obtain witness that they are ‘ righteous’ (cf. Matthew 13:43), and receive Divine assurance that they are accepted in the Beloved and that their obedience (imperfect in itself, yet proceeding from a heart which desires and seeks to fully please Him) is approved for His sake."  

"And by it he being dead yet speaketh." And how did he die? By the murderous hand of a religious hypocrite who hated him. Then began that which the apostle affirms still to continue: "he that was born after the flesh, persecuted him that was born after the Spirit" (Gal. 4:29). Here was the first public and visible display of that enmity between the (mystical) seed of the woman and the (mystical) seed of the Serpent. Abel’ s death was therefore also a pledge and representation of the death of Christ Himself— murdered by the religious world. Those whom God approves must expect to be disproved of men, more particularly by those professing to be Christian. But the time is coming when the present situation shall be reversed. In Genesis 4:10 God said to Cain "the voice of thy brother’ s blood crieth unto Me from the ground." Abel’ s own blood "speaketh," crying to God for vengeance.  

"And by it he being dead yet speaketh." Though ruthlessly slain by his brother, the soul of Abel exists in a separate state, alive, conscious, and vocal. He is among that company of whom the apostle said, "I saw under the altar the souls of them that were slain for the Word of God, and for the testimony which they held, and they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" (Rev. 6:9, 10). Thus, Abel is not only a type of the persecution and suffering of the godly, but gives a pledge of the certain vengeance which God will take in due time upon their oppressors. God shall yet avenge His own elect (those in heaven as well as those on earth) who cry unto Him day and night for Him to avenge them (Luke 18:7, 8). Let us then seek grace to possess our souls in patience, knowing that ere long God will reward the righteous and punish the wicked.  

  

  

Combined Bible: Heb 11:5-6

Faith of Enoch   

(Hebrews 11:5, 6)   

The apostle makes it his principal design in this chapter to convince the Hebrews of the nature, importance and efficacy of saving faith. In the execution of his design, he first described the essential actings of faith (verse 1), and then in all that follows he treats of the effects, fruits, and achievements of faith. It is blessed to behold how that once more his appeal was to the Holy Scriptures. Not by abstract arguments, still less by bare assertions, would he persuade them; but instead, by setting forth some of the many examples and proofs which the sacred records furnished. Having reminded them of what the faith-obedience of Abel procured, namely, the obtaining of a witness from God that he was righteous, the apostle cites the case of Enoch who exemplifies another aspect and consequent of faith.  

The order observed by the Holy Spirit in Hebrews 11 is not the historical one. A careful reading of its contents will make this clear. For example, reference is made in verse 9 to Isaac and Jacob before attention is directed to Sarah in verse 11; the falling down of Jericho’ s walls (verse 30), is mentioned before the faith of Rahab (verse 31); in verse 32 Gideon is mentioned before Barak, Samson before Jephtha, and David before Samuel. Thus it is evident that we are to "search" for something deeper. Since the chronological order is departed from again and again, must there not be a spiritual significance to the way in which the O.T. saints are here referred to? Without a doubt such must be the case. The reason for this is not far to seek: it is the experimental order which is followed in this chapter. If the Lord permits, this will become plainer and plainer as we proceed from verse to verse.  

That which the three examples supplied in verses 4 to 7 set before us is an outline of the life of faith. Abel is mentioned first not because he was born before Enoch and Noah, but because what is recorded of him in Genesis 4 illustrated and demonstrated where the life of faith begins. In like manner, Enoch is referred to next not because he is mentioned before Noah in the book of Genesis, but because what was found in him (or rather, what Divine grace had wrought in him), must precede that which was typified by the builder of the ark. Each of these three men adumbrated a distinct feature or aspect of the life of faith, and the order concerning them is inviolable. Another before us, has characterized them thus: in Abel we see faith’ s worship, in Enoch faith’ s walk, in Noah faith’ s witness. This, we believe, is an accurate and helpful way of stating it, and the more it be pondered, the more its beauty and blessedness should be perceived.  

But man ever reverses God’ s order, and never was this fact more plainly evident to the anointed eye than in these degenerate times in which our lot is cast. Witnessing and working ("service") is what are so much emphasized today. Yet dear reader, Hebrews 11 does not begin with the example of Noah. No indeed. Noah was preceded by Enoch, and for this reason: there can be no Divinely-acceptable witness or work unless and until there is a walking with God! Enoch’ s walk with God must come before any service which is pleasing to Him. Alas that this is so much lost sight of now. Alas that, so generally, as soon as a young person makes profession of being a Christian, he or she is pushed into some form of "Christian activity"— open-air speaking, personal work, teaching a Sunday school class— when God’ s word so plainly says, "Not a novice (margin, "one newly come to the faith") lest being lifted up with pride (which almost always proves to be the case) he fall into the condemnation of the Devil" (1 Tim. 3:6).  

O how much we miss and lose through failing to give close heed to the order of God’ s words. Frequently have we emphasized this fact in these pages, yet not too frequently. God is a God of order, and the moment we depart from His arrangements, confusion, with all its attendant evils, at once ensues. We cannot pay too strict attention to the order in which things are presented to us in Holy Writ, for only as we do so, are we in the position to learn some of its most salutary lessons and admire its heavenly wisdom. Such is the case here. Enoch’ s walk of faith must precede Noah’ s witnessing by faith; and this, in turn, must be preceded by Abel’ s worship of faith. There must be that setting aside of our own preferences and ways, that bowing to God’ s will, that submitting to His appointments, that obedience to His requirements, before there can be any real walking with Him. Obedience to Him, then walking with Him, then witnessing for Him, is Heaven’ s unchanging order.  

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God" (verse 5). The case of Abel shows us where the life of faith begins; the example of Enoch teaches us of what the life of faith consists. Now just as we had to refer to Genesis 4 to understand Hebrews 11:4, so we have to turn back to Genesis 5 for its light to be thrown upon our present verse.  

"And Enoch walked with God: and he was not; for God took him" (Gen. 5:24). Here we have set forth, in the form of a brief summary, the new life of the believer: to "walk with God." Previously, Enoch had "walked according to the course of this world" (Eph. 2:2), had gone his "own way" (Isa. 53:6) of self-pleasing, and unconcerned about the future, had thought only of the present. But now he had been "reconciled to God" (2 Cor. 5:20), for "Can two walk together, except they be agreed?" (Amos 3:3). The term "walk" signifies a voluntary act, a steady advance, a progress in spiritual things. To "walk with God" imports a life surrendered to God, a life controlled by God, a life lived for God. It is to that our present verse has reference.  

"By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God." It should be obvious to any Spirit-taught heart that we need to look beneath the surface here if we are to discover the spiritual principle of the verse, and seek grace to apply it to ourselves. As a mere historical statement it is doubtless a very interesting one, yet as such it imparts no strength to my needy soul. The bare fact that a man who walked this earth thousands of years ago escaped death may astonish, but it supplies no practical help. What we wish to press upon the reader is, the need for asking each portion of Scripture he reads, the question, What is there here, what practical lesson, to help me while I am left on earth? Nor is this always discovered in a moment: prayer, patience, meditation are required.  

As we endeavor to study our verse with the object of ascertaining its practical meaning and message for us today, the first thing the thoughtful ponderer will notice is the repetition of the word "translated": this occurring no less than three times in one verse, is evidently the keyword. According to its etymology, "translated" signifies to carry across, to bear up, to remove, to change from one place to another. This at once brings to mind (if the Word of Christ be dwelling in us richly) that verse, "Who hath delivered us from the power of darkness and hath translated us into the kingdom of His dear Son" (Col. 1:13). This refers to the grand fact of the Christian’ s present standing and state before God: he has "passed from death unto life" (John 5:24). Now it is the Christian’ s privilege and duty to live in the power of this fact, and have it made good in his actual case and experience; and this will be so, just in proportion as he is enabled to live and walk by faith.  

"By faith Enoch was translated that he should not see death". the word "see" here has the force of taste or experience. Enoch was not to be overcome by death: but let us not limit our thoughts unto physical death. Just as Enoch’ s "translation" from earth to heaven has a deeper meaning than the natural, so "that he should not see death" signifies more than an escape from the grave. "Death" is the wages of sin, the curse of the broken law. We are living in a world which is under God’ s righteous curse and death is plainly stamped across everything in it. But when faith is in exercise, the soul is lifted above this scene, and its favored possessor is enabled to "walk in newness of life." As we saw when pondering the opening verse, it is the nature of faith to bring near things future, and to obtain proof and enjoyment of what is invisible to natural sight. Just so far as we walk by faith, is the heart "translated," raised above this poor world; and then it is we experience the "power of His (Christ’ s) resurrection" (Phil. 3:10).  

Let us now link verses 4 and 5 together, observing their doctrinal force. When a sinner, by surrender to God and faith in the sacrifice of Christ, is pronounced righteous by the Judge of all, he is made an heir of eternal life, and sin and death can no more have dominion over him: that is, no longer have any legal claim upon him. It is this which is illustrated here: the very next saint who is mentioned after Abel, was taken to Heaven without dying, thereby demonstrating that the power of "death" over the Christian has been annulled. First a sinner saved through the blood of the Lamb (Abel), then a saved sinner removed from earth to Heaven, and nothing between. How inexpressibly blessed! Words fail us, and we can but bow in silent wonderment, and worship. How "great" is God’ s salvation!  

Now that which is a fact of Christian doctrine needs to become a fact of Christian experience: we need to enjoy the good, the power, the blessedness of it in our souls day by day. And this can only be as a supernatural faith is in exercise. A bare knowledge of doctrine is practically worthless, unless the heart earnestly seeks from God a practical out-working of it. It is one thing to believe that I have judicially passed from death unto life, it is quite another to live practically in the realm of LIFE. But that is exactly what a life of faith is: it is a being lifted above the things which are seen, and a being occupied with those things which are unseen. It is for the affections to be no longer set on things on the earth, but to have them fixed on things in Heaven.  

Perhaps the reader is inclined to say, The ideal you set before us is indeed beautiful, but it is impossible for flesh and blood to attain unto it. Quite true, dear friend; we fully grant it. Of himself the Christian can no more live practically upon resurrection-ground than Enoch could transport himself to Heaven. But observe carefully the very next words in our wonderful text: "because God had translated him." Again we beg you not to carnalize these words, and see in them only a reference to his bodily removal to Heaven; or to see in them nothing more than a type and pledge of the Rapture— the fulfillment of 1 Thessalonians 4:16, 17: that is the prophetical significance; but there is a spiritual meaning and practical application also, and this is what we so much desire to make clear unto each spiritual reader.  

Enoch’ s translation to heaven was a miracle, and that which is spiritually symbolized is a supernatural experience. The whole Christian life, from start to finish, is a supernatural thing. The new birth is a miracle of grace, for one who is dead in trespasses and sins can no more regenerate himself than he can create a world. A spiritual repentance and spiritual faith are imparted by "the operation of God" (Col. 2:12), for a fallen creature can no more originate them than he could give himself being. To have the heart divorced from the world, to be brought to hate the things we once loved and to now love the things we once hated, is the alone fruitage of the all-mighty work of the Holy Spirit. And for the heart to function in the realm of resurrection-life, while its possessor is left in a scene of death, can only be made possible and become actual as the supernatural grace of God sustains and calls into exercise a supernatural faith. Only God can daily wean our hearts from the things of this world of death and bring us into real communion with the Prince of Life.  

A word of caution here. Let us be on our guard against fatalistically folding our arms and saying, God has not ordained that I should live the translated life. True, God is sovereign and distributes His favors as He pleases. True, He grants more grace to some of His own people than to others of them. Yet it is also written that, "Ye have not, because ye ask not" (James 4:2). Moreover, observe well the next words in our text: "before his translation he had this testimony, that he pleased God." Ah, does not that explain why our faith is so feeble, and why the things of earth forge such heavy chains about our hearts? God is not likely to strengthen and increase our faith while we are so largely indifferent to His pleasure. There must first be the daily, diligent, prayerful striving to please Him in all things; this is absolutely essential if we are to enter into the experience of the translated life.  

Let us seek to anticipate a possible objection. Some may be saying, The translated life— the continuous exercise of faith which frees the heart from the grave-clothes of this world— is so exceedingly difficult these days. Then let us remind you of the times in which Enoch lived. It was just before the Flood, and probably conditions then were far worse than they are now. "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of His saints: To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against Him" (Jude 14, 15). It must be remembered that those words had an historical force, as well as a prophetical. Thus, a life of pleasing God, of walking with Him, of the heart being lifted above the world, was no easier then than now. Yet Divine grace made this actual in Enoch; and that grace is as potent today as it was then.  

Oftentimes it is helpful to reverse the clauses of a verse so as to perceive more clearly their relation. In order to illustrate this, and because we are so anxious for the reader to lay hold of the vitally-important teaching of Hebrews 11:5, we will treat it accordingly. "Before his translation he had this testimony, that he pleased God." Do I? Do you? That is a most timely inquiry. If we are not "pleasing God," then the more knowledge we have of His truth, the worse for us. "That servant which knew his Lord’ s will, and prepared not himself, neither did according to His will, shall be beaten with many stripes" (Luke 12:47). God will not be mocked. Fair words and reverent postures cannot deceive Him. It is not how much light do I have, but how far am I in complete subjection to the Lord?  

"God had translated him." Of course He did. God always honors those who honor Him; but let us remember that same verse adds, "And they that despise Me shall be lightly esteemed" (1 Sam. 2:30). God is too holy to encourage self-pleasing and put a premium upon self-indulgence. While we gratify the flesh, the blessing of the Spirit will be withheld. While our hearts are so much occupied with the concerns of earth, He will not make the things of Heaven real and efficacious to us. O my reader, if God be not working mightily in your life and mine, showing Himself strong on our behalf (2 Chron. 16:9), then something is seriously wrong with us.  

"By faith Enoch was translated that he should not see death." Remember what was before us in the preceding article: "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). Faith always presupposes a Divine revelation. Faith must have a foundation to rest upon, and that foundation must be the word of Him that cannot lie. God had spoken, and Enoch believed. But what a testing of faith! God declared that Enoch should be removed from earth to Heaven, without passing through the portals of the grave. One, two, three hundred years passed; but Enoch believed God, and before the fourth century was completed His promise was fulfilled. "That he should not see death" was the reward of his pleasing God. And He does not change: where there is a genuine "pleasing" of Him, a real walking with Him, He elevates the heart above this scene into the realm of life, light and liberty.  

Ere passing on to the next verse, let us enumerate other points of interest and value contained in this one, though we can do no more than barely mention them. 1. God is not tied to the order of nature: Genesis 3:19 was set aside in the cases of Enoch and Elijah. 2. God puts great outward (providential) differences between those equally accepted by Him: He did so between Abel and Enoch. 3. To exhibit the world’ s enmity God suffered Abel to be martyred, to comfort His people God preserved Enoch. 4. What God did for Enoch He can and will yet do for a whole generation of His saints (1 Cor. 15:51). 5. There is a future life for believers: the removal of Enoch to Heaven plainly intimated this. 6. The body is partaker with the soul in life eternal: the corporeal translation of Enoch showed this. 7. The godliest do not always live the longest: all mentioned in Genesis 5 stayed on earth a much greater time than did Enoch. 8. They who live with God hereafter must learn to please God ere they depart hence. 9. They who walk with God please Him. 10. They who please God shall not lack testimony thereof.  

"But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (verse 6). The apostle had just spoken of Enoch’ s translation as a consequent of his pleasing God, and now from the fact of his pleasing God, proves his faith. The adversative particle "But" is used to introduce a syllogism. The argument is framed thus: God Himself had translated Enoch, who before his translation had pleased Him (as his translation evidenced); but without faith it is impossible to please God:— therefore Enoch was by faith translated. Thus, this declaration in verse 6 has special reference to the last clause in the verse preceding. The argument is drawn from the impossibility of the contrary: as it is impossible to please God without faith, and as Enoch received testimony that he did please God, then he must have had faith— a justifying and sanctifying faith.  

While there is an intimate relation between our present verse and the one immediately preceding, and while as we shall yet see (the Lord willing) that it is closely connected with the case of Noah in verse 7, yet it also makes its own particular contribution unto the theme which the apostle is here developing, supplying both a solemn warning and a blessed encouragement. The Holy Spirit still had before Him the special need of the wavering Hebrews, and would press upon them the fact that the great thing God required was not attendance on outward ordinances, but the diligent seeking unto Him by a whole-hearted trust. Where faith was missing, nothing could meet with His approval; but where faith really existed and was exercised, it would be richly rewarded. This principle is unchanging, so that the central message of our verse speaks loudly to us today, and should search the heart of each one of us.  

"But without faith it is impossible to please Him." Most solemnly do these words attest the total depravity of man. So corrupt is the fallen creature, both in soul and body, in every power and part thereof, and so polluted is everything that issues from him, that he cannot of and by himself do anything that is acceptable to the Holy One. "So then they that are in the flesh cannot please God" (Rom. 8:8): "they that are in the flesh" means, they that are still in their natural or unregenerate state. A bitter fountain cannot send forth sweet waters. But faith looks out of self to Christ, applies unto His righteousness, pleads His worth and worthiness, and does all things God-ward in the name and through the mediation of the Lord Jesus. Thus, by faith we may please God.  

"But without faith it is impossible to please Him." Yet in all ages there have been many who attempted to please God without faith. Cain began it, but failed woefully. All in their Divine worship profess a desire to please God, and hope that they do so; why otherwise should they make the attempt? But, as the apostle declares in another place, many seek unto God "but not by faith, but as it were by the works of the law" (Rom. 9:32).  

But where faith be lacking, let men desire, design, and do what they will, they can never attain unto Divine acceptance. "But to Him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for ("unto") righteousness" (Rom. 4:5). Whatever be the necessity of other graces, faith is that which alone obtains acceptance with God.  

In order to please God four things must concur, all of which are accomplished by faith. First, the person of him that pleaseth God must be accepted of Him (Gen. 4:4). Second, the thing done that pleaseth God must be in accord with His will (Heb. 13:21). Third, the manner of doing it must be pleasing to God: it must be performed in humility (1 Cor. 15:10), in sincerity (Isa. 38:3), in cheerfulness (2 Cor. 8:12; 9:7). Fourth, the end in view must be God’ s glory (1 Cor. 10:31). Now faith is the only means whereby these four requirements are met. By faith in Christ the person is accepted of God. Faith makes us submit ourselves to God’ s will. Faith causes us to examine the manner of what we do Godwards. Faith aims at God’ s glory: of Abraham it is recorded that he "was strong in faith, giving glory to God" (Rom. 4:20).  

How essential it is then that each of us examine himself diligently and make sure that he has faith. It is by faith the convicted and repentant sinner is saved (Acts 16:31). It is by faith that Christ dwells in the heart (Eph. 3:17). It is by faith that we live (Gal. 2:20). It is by faith that we stand (Rom. 11:20; 2 Corinthians 1:24). It is by faith we walk (2 Cor. 5:7). It is by faith the Devil is successfully resisted (1 Pet. 5:8, 9). It is by faith we are experimentally sanctified (Acts 26:18). It is by faith we have access to God (Eph. 3:12, Hebrews 10:22). It is by faith that we fight the good fight (1 Tim. 6:12). It is by faith that the world is overcome (1 John 5:4). Reader, are you certain that you have the "faith of God’ s elect" (Titus 1:1)? If not, it is high time you make sure, for "without faith it is impossible to please God."  

  

  

Combined Bible: Heb 11:7

Faith of Noah   

(Hebrews 11:6, 7)   

The verses which are now to engage our attention are by no means free of difficulty, especially unto those who have sat under a ministry which has failed to preserve the balance between Divine grace and Divine righteousness. Where the free favor of God has been strongly emphasized and His claims largely ignored, where privileges have been stressed and duties almost neglected, it is far from easy to view many Scriptures in their true perspective. When those who have heard little more than the decrying of creature-abilities and the denunciation of creature-merits are asked to honestly and seriously face the terms of Hebrews 11:6, 7, they are quite unable to fit them into their system of theology. Where such be the case, it is proof positive that something is wrong with our theology. Often those who are least cramped by sectarian bias find that the truth of God is too large, too many-sided, to be squeezed into human definitions and creeds.  

Others of our readers are probably wondering what it is we have reference to above when we say that our present portion of Hebrews 11 is by no means free of difficulty. Then let us raise a few questions upon these verses. If the exercise of faith be pleasing to God, does this signify that it is a thing meritorious? How is this concept to be avoided in the light of the statement that God is a Rewarder of them that diligently seek Him? How does a "reward" consist with pure grace? And what is the doctrinal force of the next verse? Does the case of Noah teach salvation by works? If he had not gone to so much expense and labor in building the ark, would he and his house have escaped the flood? Was his becoming "heir of righteousness’’ something that he earned by his obedient toil? How can this conclusion be fairly avoided? We shall endeavor to keep these questions before us in the course of our exposition.  

"But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (verse 6). There is a threefold "coming to God": an initial, a continuous, and a final. The first takes place at conversion, the second is repeated throughout the Christian’ s life, the third occurs at death or the second coming of Christ. To come to God signifies to seek and have fellowship with Him. It denotes a desire to enter into His favor and become a partaker of His blessings in this life and of His salvation in the life to come. It is the heart’ s approach unto Him in and through Christ: John 14:6, Hebrews 7:25. But before there is a conscious access to Him, God has to be diligently sought.  

None come to God, none truly seek Him, until they are made conscious of their lost condition. The Spirit must first work in the soul a realization that sin has alienated us "from the life of God" (Eph. 4:18). We have to be made to feel that we are away from God, out of His favor, under His righteous condemnation, before we shall really do as the prodigal did, and say "I will arise and go to My Father, and will say unto Him, Father, I have sinned against heaven, and before Thee" (Luke 15:18). The same principle holds good in connection with the repeated "coming" of the Christian (1 Pet. 2:4); it is a sense of need which causes us to seek Him who is the Giver of every good and every perfect gift. There is also a maintained communion with God in the performance of holy duties: in all the exercises of godliness we renew our access to God in Christ: in reading of or hearing His Word, we come to Him as Teacher, in prayer we come to Him as Benefactor.  

But to seek God aright, He has to be sought in faith, for "without faith it is impossible to please Him," therefore, "he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." There has to be first a firm persuasion of His being, and second of His bounty. To believe that "He is" means much more than assenting to the fact of a "First Cause" or to allow that there is a "Supreme Being"; it means to believe in the character of God as He has revealed Himself in His works, in His Word, and in Christ. He must be conceived of aright, or otherwise we are only pursuing a phantom of our own imagination. Thus, to believe that "God is" is to exercise faith upon Him as such a Being as His Word declares Him to be: supreme sovereign, ineffably holy, almighty, inflexibly just, yet abounding in mercy and grace toward poor sinners through Christ.  

Not only is the heart to go out unto God as His being and character is revealed in Scripture, but particularly, faith is to lay hold of His graciousness: that He is "a Rewarder" etc. The acting of faith toward God as a "Rewarder" is the heart’ s apprehension and anticipation of the fact that He is ready and willing to conduct Himself to needy sinners in a way of bounty, that He will act in all things toward them in a manner suitable unto the proposal of which He makes of Himself through the Gospel. It was the realization of this (in addition to his felt need) which stirred the prodigal to act. Just as it would be useless to pray unless there were an hope that God hears and that He will answer prayer, so no sinner will really seek unto God until there is born in his heart an expectation of mercy from Him, that He will receive him graciously. This is a laying hold of His promise.  

In Scripture, privileges are propounded with their necessary limitations, and we disjoint the whole system of Truth if we separate the recompense from the duty. There is something to be done on our part: God is a "Rewarder," but of whom? Of those who "diligently seek Him." "The wicked shall be turned into Hell, all the nations that forget God" (Ps. 9:17): not only "deny," but "forget" Him; as they cast God out of their thoughts and affections, so He will cast them out of His presence. What is meant by "diligently seek Him"? To "seek" God is to forsake, deny, go out of self, and take Him alone for our Ruler and satisfying Portion. To seek Him "diligently" is to seek Him early (Prov. 8:17), whole-heartedly (Ps. 119:10), earnestly (Ps. 27: 4), unweariedly (Luke 11:8). How does a thirsty man seek water? The promise is, "And ye shall seek Me and find Me, when ye shall search for Me with all your heart" (Jer. 29:13 and cf. 2 Chronicles 15:15).  

And how does God "reward" the diligent seeker? By offering Himself graciously to be found of them who penitently, earnestly, trustfully approach Him through the appointed Mediator. By granting them access into His favor: this He did not unto Cain, who sought Him in a wrong manner. By actually bestowing His favor upon them, as He did upon the prodigal. By forgiving their sins and blotting out their iniquities (Isa. 55:7). By writing His laws in their hearts, so that they now desire and determine to forsake all idols and serve Him only. By giving them assurance of their acceptance in the Beloved, and granting them sweet foretastes of the rest and bliss which awaits them on High. By ministering to their every need, both spiritual and temporal. Finally, by taking them to heaven, where they shall spend eternity in the unclouded enjoyment of the wondrous riches of His grace.  

But does this word "Rewarder" have a legalistic ring to it? Not if it be understood rightly. Does it signify that our "diligent seeking" is a meritorious performance which is entitled to recognition? Of course it does not. What, then, is meant? First, let us quote from the helpful comments of John Owen: "That which these words of the apostle hath respect to, and which is the ground of the faith here required, is contained in the revelation that God made of Himself unto Abraham, ‘ Fear not: Abram: I am thy shield, and they exceeding great reward’ (Gen. 15:1). God is so a rewarder unto them that seek Him, as that He is Himself their reward, which eternally excludes all thoughts of merit in them that are so rewarded. Who can merit God to be his reward? Rewarding in God, especially where He Himself is the reward, is an act of infinite grace and bounty. And this gives us full direction unto the object of faith here intended, namely, God in Christ, as revealed in the promise of Him, giving Himself unto believers as a reward, (to be their God) in a way of infinite goodness and bounty. The proposal hereof, is that alone which gives encouragement to come unto Him, which the apostle designs to declare."  

"Now to him that worketh is the reward not reckoned of grace, but of debt" (Rom. 4:4): is not the implication clear that grace itself also "rewards"? Grace and reward are no more inconsistent than the high sovereignty of God and the real responsibility of man, or between the fact that Christ is and was both "Servant" (Isa. 42:1) and "Lord" (John 13:13). The language of Colossians 3:24 makes this clear as a sunbeam: "Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." The "inheritance" is Heaven itself, salvation in its consummation. But is not salvation a free gift? Yes, indeed; nevertheless it has to be "bought" by its recipients (Isa. 55:1), yet "without money and without price." Salvation is both a "gift" and a "reward."  

While it be true that Heaven cannot be earned by the sinner, it is equally true that Heaven is not for idlers and loiterers. God has to be "diligently sought." To enter the strait gate the soul has to agonize (Luke 13:24). We are called upon to "labor" for that meat which endureth unto eternal life (John 6:27) and to enter into the heavenly rest (Heb. 4:11). Such efforts God "rewards," not because they are meritorious, but because He deems it meet to recognize and recompense them. There are those who teach that in serving God we ought to have no "respect unto the recompense of the reward" (Heb. 11:26), but this verse refutes them, for the apostle explicitly declares that this forms a necessary part of that truth which is to be believed in order to our pleasing God.  

Heaven, or completed salvation, is spoken of as a "reward" to intimate the character of those to whom it is given, namely, the diligent laborer. Second, because it is not bestowed until our work is completed: 2 Timothy 4:7, 8. Third, to intimate the sureness of it: we may as confidently expect it as does the laborer who has been hired by an honest master: James 1:12. This "reward" is principally in the next life: Hebrews 11:16, 2 Corinthians 4:17— it is then that all true godliness shall be richly recompensed: Mark 10:29, 30. It only remains for us now to add that the ground on which God bestows the "reward" is the infinite merits of Christ, and out of respect unto His own promise. That which He "rewards" is the work of His own Spirit within us, so that we have no ground for boasting.  

"By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith" (verse 7).  

The apostle now presents a concrete example which illustrates what he had said in verse 6. God’ s dealings with Noah and the world in his time were plainly a sample and pledge of His dealing with the world in all ages, particularly so when its history is finally wound up. Inasmuch as God is the Rewarder of those who diligently seek Him, it necessarily follows that He is also the Revenger of all who despise Him. In the destruction of the old world, God showed His displeasure against sin (Job 22:15, 16); in the preservation of Noah, He made manifest the privileges of His own people (2 Pet. 2:9). That the whole was a pledge and type is clear from 2 Peter 3:6, 7.  

In the verse which is now before us three things claim attention. First, Noah’ s faith and its ground, namely the warning he had received from God. Second, the effects of his faith, namely, internally, the impulse of "fear"; externally, his obedience in making the ark under God’ s orders. Third, the consequences of his faith, namely, the saving of his house, the condemning of the world, his becoming heir of the righteousness which is by faith. But ere taking up these points, let us face and endeavor to remove a difficulty which some feel this verse raises. Let us put it this way: was Noah saved by his own works? We believe the answer is both Yes, and No. We beg the reader to exercise patience and prayerfully ponder what follows, and not cry out rank heresy and refuse to read further.  

If Noah had not "prepared an ark" in obedience to God’ s command, would he not have perished in the flood? Then was it his own efforts which preserved him from death in the great deluge? No indeed; it was the preserving power of God. That ark had neither mast, sail, nor steering-wheel: only the gracious hand of the Lord kept that frail barque from being splintered to atoms on the rocks and the mountains. Then what is the relation between these two things? This: Noah made use of the means which God had prescribed, and by His grace and power those means were made effectual unto his preservation. Must not the farmer toil in his fields? yet it is God alone who gives him the increase. Must I not observe the laws of hygiene and eat wholesome food? yet only as God blesses them to me am I kept in health. So it is in spiritual things: salvation by grace alone does not exclude the imperative necessity of our using the means which God has appointed and prescribed.  

The temporal deliverance of Noah from the flood is undoubtedly an adumbration of the eternal deliverance of God’ s elect from the wrath to come: and here, as everywhere, the type is accurate and perfect. Nor can any sophistical quibbling honestly get rid of the fact that Noah’ s building of the Ark— a most costly and arduous work!— was a means towards his preservation. Then does the case of Noah supply a clear example of salvation by works? Again we answer boldly, Yes and No. But the difficulty is greatly relieved if we bear in mind that Noah was already a saved man before God bade him build the Ark! A reference to Genesis 6:8, 9 and a comparison with Hebrews 6:14, 22 makes this unmistakably plain. But does not this fact overthrow all that has been said in the previous paragraphs? Not at all. The Christian’ s salvation is not only a past thing (2 Tim. 1:9), but a present (Phil. 2:12) and future (Rom. 13:11) thing too! We trust that the solution of the difficulty will be more evident as we proceed with our exposition of the verse.  

As we have before pointed out, the first three verses of Hebrews 11 are introductory, their design being to set forth the importance and excellency of faith. Then, in verse 4-7, we have an outline of the life of faith: the beginning of it is seen in verse 4, the nature of what it consists in verse 5, a warning and encouragement is supplied in verse 6, and the end of it is shown in verse 7. Before bringing before us the glorious goal which the life of faith reaches, verse 7 gives us the other side of what was before us in verse 5: there we saw faith elevating above a world of death, carrying the heart of its favored possessor into Heaven. But we are still in the world, and that is the place of opposition, of danger, and hence, of testing. Thus in verse 7 we are not only shown what faith obtains, but how it obtains, it.  

Now as we found it necessary to go back to Genesis 3 and 4 to interpret Hebrews 11:4, and to Genesis 5:24 to get the meaning of Hebrews 11:5, so now we have to consult Genesis 6 in order to discover what is here adumbrated. Let the reader turn back to Genesis 6:5-22. There we find unsparing Divine judgment announced (verse 13), a way of deliverance presented to one who had "found grace" in the Lord’ s eyes (verse 14), faith’ s obedience called for if escape was to be had from judgment (verse 14), the Divinely prescribed means to be used (verse 15); by employing those means deliverance was obtained. Now in like manner, a most solemn warning has been given us, an announcement of coming judgment: see 2 Thessalonians 1:7, 8; 2 Peter 3:10-17— let the reader duly observe that both of these passages are found in epistles addressed to God’ s children.  

In saying above that Hebrews 11:7 gives us the other side of what is spiritually set forth in verse 5, we mean that it gives us the balancing truth. It is most important to observe this, for otherwise we are very liable to entertain a mystical concept of verse 5 and become lopsided. Satan is ready to tell us that verse 5 presents to us a beautiful ideal, but one which is altogether impracticable for ordinary people— alright for preachers, but impossible for others. After reading our article on verse 5, many are likely to exclaim: We cannot be thinking of heavenly things all the time, we have our daily duties to attend to here on earth: the only way we could reach the standard of verse 5 would be by entering a monastery or convent, entirely secluding ourselves from the world; and surely God does not require this of us. No, indeed; that was the great mistake of the "Dark Ages."  

"By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house." This gives us the other side of verse 5. It shows that we have duties to perform on earth, and intimates how they are to be discharged— by faith, in the fear of God, implicitly obeying His commands. And more: our present verse insists on the fact (now so little apprehended) that, the performing these duties, the rendering of faith’ s obedience to God, is indispensably necessary to our very salvation. The "salvation" of the soul is yet future: note "saving" and not "salvation" in Hebrews 10:39, and also compare 1 Peter 1:5. In order to be saved from the destructive power of sin, the ruinous allurements of the world, and the devouring assaults of Satan, we must tread the path of obedience to Christ (Heb. 5:9), for only there do we escape these fatal foes. Let the reader prayerfully ponder Mark 9:43-50; Luke 14:26, 27, 33; Romans 8:13; 1 Corinthians 9:27; Colossians 3:5; Hebrews 3:12, 14.  

Hebrews 11:5 and 7 supplement each other. Verse 5 shows us that by the exercise of faith our affections are elevated above the earth and set upon things above. Verse 7 teaches us that our lives on earth are to be regulated by heavenly principles. The real Christian is a heavenly man living on earth as a heavenly man; that is to say, he is governed by spiritual and Divine principles, and not by fleshly motives and worldly interests. The Christian performs many of the same deeds as the non-Christian does, yet with a far different object and aim. All that I do should be done in obedience to God, in joyous response to His revealed will. Let us be specific and come to details. Let the Christian wife read Ephesians 5:22-24 and the husband 5:25-31, and let each recognize that in obeying the husband and loving the wife, they are obeying God. Let Christian employees ponder Ephesians 6:5-7, and recognize that in obeying their masters they are obeying the Lord; contrariwise, in sulking or speaking against them, they murmur against the Lord!  

Now such obedience to God’ s commandments in the ordinary relationships of life are necessary unto salvation. If this staggers the reader, let him contemplate the opposite. Those precepts and commands have been given us by God, and to disregard them is rebellion, and to refuse compliance is defiance; and no rebel against God can enter Heaven. Unless our wills have been broken, unless our hearts have been brought into subjection to God, we have no scriptural warrant for concluding that He has begun a good work in us (Phil. 1:6). "He that saith I know Him, and keepeth not His commandments, is a liar, and the truth is not in him" (1 John 2:4). The only path which leads to heaven is that of walking in obedience to God’ s commands.  

Now the salvation of the soul lies at the end of that path. Does the reader exclaim, I thought it was at the beginning of it, and that none but a regenerate person could or would walk therein. From one standpoint that is quite true. When genuinely converted a sinner is saved from the eternal penalty of his sins, and is "delivered from the wrath to come." But is he there and then removed to Heaven? With very rare exceptions he is not. Instead, God leaves him here in this world. And this world is the place of danger, for temptations to return unto its ways and pleasures abound on every side. Moreover, the judgment of God hangs over it, and one day will burst upon and consume it. And who will escape that destruction? Only those who, like Noah, have a faith which is moved with fear and produces obedience. But it is now high time that we considered more closely the details of verse 7.  

"By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house." Ah, here is the key to our verse, hung right upon the very door of it. Like every other one of God’ s elect, Noah was saved by grace through faith; and yet not by a faith that was inactive— Ephesians 2:10 follows verse 9! Faith was the spring of all his works: a faith which was far more than an intellectual assent, one which was a supernatural principle that sovereign grace had wrought in him. God had determined to send a flood and destroy the wicked world, but ere doing so, He acquainted Noah with His purpose. He has done the same with us: see Romans 1:18. That Divine warning was the ground of Noah’ s faith. He argued not, nor reasoned about its incredibility; instead, he believed God. The threatening, as well as the promise of God, is the object of faith; the justice of God is to be eyed, as well as His mercy!  

Human reason was altogether opposed unto what God had made known to Noah. Hitherto there had been no rain (Gen. 2:6), then why expect an overwhelming deluge? It seemed utterly unlikely God would destroy the whole human race, and His mercy be thus utterly swallowed up by His avenging justice. The threatening judgment was a long way off (120 years: Genesis 6:3), and during that time the world might well repent and reform. When he preached to men (2 Pet. 2:5) none believed his message: why then should he be so fearful, when every one else was at ease? To build an ark of such huge dimensions was an enormous undertaking, and, as well, would involve the scoffs of all his fellows. And even if the flood came, how could the ark float with such an immensely heavy burden— it had no anchor to stay her, no mast and sail to steady her, no steering-wheel to direct. Was it not quite inpracticable, for Noah was quite inexperienced nautically. Moreover, for him and his family to dwell for an indefinite period in a sealed ark was far from a pleasant prospect unto the flesh and blood. But against all these carnal objections faith offered a steady resistance, and believed God!  

"Moved with fear." This evidenced the reality and power of his faith, for saving faith not only "worketh by love" (Gal. 5:6), but in "fear and trembling" (Phil. 2:12). A reverential awe of God is a sure fruit of saving faith. That "fear" acted as a salutary impetus in Noah and operated as a powerful motive in his building of the ark. "His believing the word of God, had this effect on him... a reverential fear it is of God’ s threatenings, and not an anxious solicitous fear of the evil threatened. In the warning given him, he considered the greatness, the holiness, and the power of God, with the vengeance becoming those holy properties of His nature, which He threatened to bring on the world. Seeing God by faith under this representation of Him, he was filled with a reverential fear of Him. See Habakuk 3:16, Psalm 119:120, Malachi 2:5" (John Owen).  

"Prepared an ark to the saving of his house." As Matthew Henry says, "Faith first influences our affections and then our actions." "Faith without works is dead" (James 2:20), particularly works of obedience. "Thus did Noah: according to all that God commanded him, so did he" (Gen. 6:22). Privilege and duty are inseparably connected, yet duty will never be performed where faith is absent. Faith in Noah caused him to persevere in his arduous labors amid many difficulties and discouragements. Thus his building of the ark was the work of faith and patience, a labor of Godly fear, an act of obedience, a means to his preservation— for God’ s covenant with him (Gen. 6:18) did not preclude his diligent use of means; and a type of Christ. As it was by faith-obedience he prepared the ark, so by faith’ s obedience came the "saving of his house." God always honors those who honor Him. This temporal salvation was a figure of the eternal salvation unto which we are pressing forward for note that the destruction of the and-deluvians was an eternal one— for their spirits are now "in prison" (1 Pet. 3:19)! Observe it is our responsibility to seek after our own salvation and those committed to us: see Acts 2:40, 2 Timothy 4:16.  

"By the which he condemned the world." The reference is to all that precedes. By his own example, by his faith in God’ s warning, his reverential awe of God’ s holiness and justice, his implicit and unflagging obedience in preparing the ark, Noah "condemned" the unbelieving, unconcerned, godless people all around him. One man is said to "condemn," another when, by his godly actions, he shows what the other should do, and which by doing not, his guilt is aggravated; see Matthew 12:41, 42. The Sabbath-keeper "condemns" the Sabbath-breaker. He who abandons a worldly church and goes forth unto Christ outside the camp, "condemns" the compromiser. Noah’ s diligent and costly labors increased the guilt of the careless, who rested in a false security. Though we cannot convert the wicked, yet we must be careful to set before them such an example of personal piety that they are left "without excuse."  

"And became heir of the righteousness which is by faith." The "righteousness" here referred to is that perfect obedience of Christ which God imputes unto all who savingly believe on His Son: Jeremiah 23:6, Romans 5:19, 2 Corinthians 5:21. This righteousness is sometimes called, absolutely, the "righteousness of God" (Rom. 1:17, etc.), sometimes the "gift of righteousness... by one, Jesus Christ" (Rom. 5:17), sometimes "the righteousness which is of God by faith" (Phil. 3:9); in all of which our free and gratuitous justification by the righteousness of Christ reckoned to our account through faith, is intended. In saying that Noah "became heir" of this righteousness, there may be a double significance. First, by faith’ s obedience he evidenced himself to be a justified man (Gen. 6:9), as Abraham did when he offered up Isaac (James 2:21). Second, he established his title to that righteousness which is here spoken of as an "inheritance": this is in contrast from Esau who despised his. That righteousness which Christ purchased for His people is here denominated an "inheritance," to emphasize the dignity and excellency of it, to magnify the freeness of its tenure, to declare the certainty and inviolability of it.  

The actual entrance upon our Inheritance is yet future. "That being justified by His grace, we should be made heirs according to the hope of eternal life" (Titus 3:7). The great question for each of us to settle is, Am I an "heir"? To help us do so, let me inquire, Have I the spirit of one? Is my main care to make sure that I have the birthright? Am I putting the claims of God and His righteousness (Matthew 6:33) above everything else? Have I such thoughts of the blessedness of my portion in Christ that nothing can induce me to sell or part with it (Heb. 12:16)? Is my heart wrapped up in that inheritance so that I am groaning within myself, "waiting for the adoption" (Rom. 8:23)? Am I walking by faith, with the fear of God upon me, diligently attending to His commandments, thereby condemning the world? If so, thrice blessed am I: and soon shall I be saved "to sin no more."  

  

  

Combined Bible: Heb 11:8

Call of Abraham   

(Hebrews 11:8)   

"The scope of the apostle in this chapter is to prove that the doctrine of faith is an ancient doctrine and that faith hath been always exercised about things not seen, not liable to the judgment of sense and reason. He had proved both points by instances of the fathers before the flood, and now he comes to prove them by the examples of those that were eminent for faith after the flood. And in the first place he pitcheth upon Abraham— a fit instance; he was the father of the faithful, and a person of whom the Hebrews boasted; his life was nothing else but a continual practice of faith, and therefore he insisteth upon Abraham longer than upon any other of the patriarchs. The first thing for which Abraham is commended in Scripture is his obedience to God, when He called him out of his country; now the apostle shows this was an effect of faith" (T. Manton, 1660).  

The second division of Hebrews 11 begins with the verse which is now to be before us. As pointed out in previous articles, verses 4-7 present an outline of the life of faith. In verse 4 we are shown where the life of faith begins, namely, at that point where the conscience is awakened to our lost condition, where the soul makes a complete surrender to God, and where the heart rests upon the perfect satisfaction made by Christ our Surety. In verse 5 we are shown the character of the life of faith: a pleasing of God, a walking with Him, the heart elevated above this world of death. In verses 6, 7 we are shown the end of the life of faith: a diligent seeking of God, a heart which is moved by His fear to use those means which He appointed and prescribed, issuing in the saving of the soul and establishing its title to be an heir of the righteousness which is by faith. Wonderfully comprehensive are the contents of these opening verses, and well repaid will be the prayerful student who ponders them again and again.  

From verse 8 to the end of the chapter, the Holy Spirit gives us fuller details concerning the life of faith, viewing it from different angles, contemplating varied aspects, and exhibiting the different trials to which it is subject and the blessed triumphs which Divine grace enables it to achieve. Fitly does this new section of our chapter open by presenting to us the case of Abraham. In his days a new and important era of human history commenced. Hitherto God had maintained a general relation to the whole human race, but at the Tower of Babel that relation was broken. It was there that mankind, as a whole, consummated their revolt against their Maker, in consequence of which He abandoned them. To that point is to be traced the origin of "Heathendom": Romans 1:18-30 should be read in this connection. From this point onwards God’ s dealings with men were virtually confined to Abraham and his posterity.  

That a new division of our chapter commences at verse 8 is further evident from the fact that Abraham is designated "the father of all them that believe" (Rom. 4:11), which means not only that he is (as it were) the earthly head of the whole election of grace, but the one after whose likeness his spiritual children are conformed. There is a family likeness between Abraham and the true Christian, for if we are Christ’ s then are we "Abraham’ s seed and heirs according to promise" (Gal. 3:29), for "they which are of faith, the same are the children of Abraham" (Gal. 3:7), which is evidenced by them doing "the works of Abraham" (John 8:39), for these are the marks of identification. In like manner, Christ declared of the Pharisees, "Ye are of your father the Devil, and the lusts (desires and behests) of your father, ye will (are determined) to do" (John 8:44). The wicked bear the family likeness of the Wicked one. The "fatherhood of Abraham" is twofold: natural, as the progenitor of a physical seed; spiritual, as the pattern to which his children are morally conformed.  

"By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went" (verse 8). In taking up the study of this verse our first concern should be to ascertain its meaning and message for us today. In order to discover this, we must begin by seeking to know what was shadowed forth in the great incident here recorded. A little meditation should make it obvious that the central thing referred to is the Divine call of which Abraham was made the recipient. This is confirmed by a reference to Genesis 12:1, where we have the historical account of that to which the Spirit by the apostle here alludes. Further proof is furnished by Act 7:2, 3. This, then must be our starting-point.  

"And we know that all things work together for good to them that love God, to them who are the called according to His purpose" (Rom. 8:28). There are two distinct kinds of "calls" from God mentioned in Scripture: a general and a particular, an outward and an inward, an inoperative and an effectual. The general, external, and inefficacious "call" is given to all who hear the Gospel, or come under the sound of the Word. This call is refused by all. It is found in such passages as the following: "Unto you, O men, I call; My voice is to the sons of man" (Prov. 8:4); "For many be called, but few chosen" (Matthew 20:16); "And sent His servant at suppertime to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse" (Luke 14:17, 18); "Because I have called, and ye refuse; I have stretched out My hand, and no man regarded" etc. (Prov. 1:24-28).  

The special, inward, and efficacious "call’ of God comes only to His elect. It is responded to by each favored one who receives it. It is referred to in such passages as the following: "The dead shall hear the voice of the Son of God, and they that hear shall live" (John 5:25); "He calleth His own sheep by name, and leadeth them out. And when He putteth forth His sheep, He goeth before them, and the sheep follow Him: for they know His voice... and other sheep I have, which are not of this fold: them also I must bring, and they shall hear My voice" (John 10:3, 4, 16); "Whom He called, them He also justified" (Rom. 8:30); "Not many wise men after the flesh, not many mighty, not many noble, are called: but God hath chosen the foolish things of the world to confound the wise" (1 Cor. 1:26-27). This call is illustrated and exemplified in such cases as Matthew (Luke 5:27, 28), Zacchaeus (Luke 19:5, 6), Saul of Tarsus (Acts 9:4, 5).  

The individual, internal, and invincible call of God is an act of sovereign grace, accompanied by all-mighty power, quickening those who are dead in trespasses and sins, imparting to them spiritual life. This Divine call is regeneration, or the new birth, when its favored recipient is brought "out of darkness into His marvelous light" (1 Pet. 2:9). Now this is what is before us in Hebrews 11:8, which gives additional proof that this verse commences a new section of the chapter. The wondrous call which Abraham received from God is necessarily placed at the head of the Spirit’ s detailed description of the life of faith; necessarily, we say, for faith itself is utterly impossible until the soul has been Divinely quickened.  

Let us first contemplate the state that Abraham was in until and at the time God called him. To view him in his unregenerate condition is a duty which the Holy Spirit pressed upon Israel of old: "Look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged: look unto Abraham your father, and unto Sarah that bare you" (Isa. 51:1, 2). Help is afforded if we turn to Joshua 24:2, "Thus saith the Lord God of Israel, your fathers dwelt on the other side of the flood in old time, Terah, the father of Abraham, and the father of Nachor: and they served other gods." Abraham, then, belonged to a heathen family, and dwelt in a great city, until he was seventy. No doubt he lived his life after the same manner as his fellows— content with the "husks" which the swine feed upon, with little or no serious thoughts of the Hereafter. Thus it is with each of God’ s elect till the Divine call comes to them and arrests them in their self-will, mad, and destructive course.  

"The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Charran" (Acts 7:2). What marvelous grace! The God of glory condescended to draw near and reveal Himself unto one that was sunk in sin, immersed in idolatry, having no concern for the Divine honor. There was nothing in Abraham to deserve God’ s notice, still less to merit His esteem. But more: not only was the grace of God here signally evident, but the sovereignty of His grace was displayed in thus singling him out from the midst of all his fellows. As He says in Isaiah 51:2, "I called him alone, and blessed him." "Why God should not call his father and kindred, there can be no answer but this: God hath mercy on whom He will (Rom. 9:18). He calleth Isaac and refuseth Ishmael; loveth Jacob, and hateth Esau; taketh Abel, and leaveth Cain: even because He will, and for no cause that we know" (W. Perkins, 1595).  

"The God of glory appeared unto our father Abraham" (Acts 7:2). All that is included in these words, we know not; as to how God "appeared" unto him, we cannot say. But of two things we may be certain: for the first time in Abraham’ s life God became a living Reality to him; further, he perceived that He was an all-glorious Being. Thus it is, sooner or later, in the personal experience of each of God’ s elect. In the midst of their worldliness, self-seeking and self-pleasing, one day He of whom they had but the vaguest notions, and whom they sought to dismiss from their thoughts, appears before their hearts— terrifying, awakening, and then attracting. Now it is they can say, "I have heard of Thee by the hearing of the ear, but now mine eye seeth Thee" (Job 42:5).  

O dear reader, our desire here is not simply to write an article, but to be used of God in addressing a definite message from Him straight to your inmost heart. Suffer us then to inquire, Do you know anything about what has been said in the above paragraph? Has God become a living Reality to your soul? Has He really drawn near to you, manifested Himself in His awe-inspiring Majesty, and had direct and personal dealings with your soul? Or do you know no more about Him than what others write and say of Him? This is a question of vital moment, for if He does not have personal dealings with you here in a way of grace, He will have personal dealings with you hereafter, in a way of justice and judgment. Then "Seek ye the Lord while He may be found, call ye upon Him while he is near" (Isa. 55:6).  

This, then, is one important aspect of regeneration: God graciously makes a personal revelation of Himself to the soul. The result is that He "who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor. 4:6). The favored individual in whom this miracle of grace is wrought, is now brought out of that dreadful state in which he lay by nature, whereby "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned" (1 Cor. 2:14). So fearful is that state in which all the unregenerate lie, it is described as "having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart" (Eph. 4:18). But at the new birth the soul is delivered from the terrible darkness of sin and depravity into which the fall of Adam has brought all his descendants, and is ushered into the marvelous and glorious light of God.  

Let us next consider the accompaniment or terms of the call which Abraham now received from God. A record of this is found in Genesis 12:1, "Get thee out of thy country, and from thy kindred, and from thy father’ s house, unto a land that I will show thee." What a testing of faith was this! What a trial to flesh and blood! Abraham was already seventy years of age, and long journeys and the break-up of old associations do not commend themselves to elderly people. To leave the land of his birth, to forsake home and estate, to sever family ties and leave loved ones behind, to abandon present certainty for (what seemed to human wisdom) a future uncertainty, and go forth not knowing whither, must have seemed hard and harsh unto natural sentiment. Why, then, should God make such a demand? To prove Abraham, to give the death-blow to his natural corruptions, to demonstrate the might of His grace. Yet we must look for something deeper, and that which applies directly to us.  

As we have pointed out above, God’ s appearing to Abraham and his call of him, speaks to us of that miracle of grace which takes place in the soul at regeneration. Now the evidence of regeneration is found in a genuine conversion: it is that complete break from the old life, both inner and outer, which furnishes proof of the new birth. It is plain to any renewed mind that when a soul has been favored with a real and personal manifestation of God, that a move or response is called for from him. It is simply impossible that he should continue his old manner of life. A new Object is before him, a new relationship has been established, new desires now fill his heart, and new responsibilities claim him. The moment a man truly realizes that he has to do with God, there must be a radical change: "Therefore if any man be in Christ, he is a new creature; old things are passed away, behold, all things are become new"  

(2 Cor. 5:17).  

The call which Abraham received from God required a double response from him: he was to leave the land of his birth, and forsake his own kindred. What, then is the spiritual significance of these things? Remember that Abraham was a pattern case, for he is the "father" of all Christians, and the children must be conformed to the family likeness. Abraham is the prototype of those who are "holy brethren, partakers of the heavenly calling" (Heb. 3:1). Now the spiritual application to us of what was adumbrated by the terms of Abraham’ s call is twofold: doctrinal and practical, legal and experimental. Let us, briefly, consider them separately.  

"Get thee out of thy country" finds its counterpart in the fact that the Christian is one who has been, by grace, the redemptive work of Christ, and the miraculous operation of the Spirit, delivered from his old position. By nature, the Christian was a member of "the world," the whole of which "lieth in the Wicked one" (1 John 5:19), and so is headed for destruction. But God’ s elect have been delivered from this: Christ "gave Himself for our sins, that He might deliver us from this present evil world, according to the will of God our Father" (Gal. 1:4); therefore does He say unto His own "because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you" (John 15:19).  

"Get thee out of thy country" finding its fulfillment, first, in the Christian’ s being delivered from his old condition, namely, "in the flesh": "Knowing this, that our old man is crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6). He has now been made a member of a new family. "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God" (1 John 3:1). He is now brought into union with a new "kindred," for all born-again souls are his brethren and sisters in Christ: "They that are in the flesh cannot please God; but ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you" (Rom. 8:8, 9). Thus, the call of God is a separating one— from our old standing and state, into a new one.  

Now what has just been pointed out above is already, from the Divine side, an accomplished fact. Legally, the Christian no longer belongs to "the world" nor is he "in the flesh." But this has to be entered into practically from the human side, and made good in our actual experience

Combined Bible: Heb 11:9-10

Life of Abraham   

(Hebrews 11:9, 10)   

In the preceding article we considered the appearing of the Lord unto idolatrous Abraham in Chaldea, the call which he then received to make a complete break from his old life, and to go forward in faith in complete subjection to the revealed will of God. This we contemplated as a figure and type, an illustration and example of one essential feature of regeneration, namely, God’ s effectually calling His elect from death unto life, out of darkness into His marvelous light, with the blessed fruits this produces. As we saw on the last occasion, a mighty change was wrought in Abraham, so that his manner of life was completely altered: "By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went."  

Ere turning unto the verses which are to form our present portion, let us first ask and seek to answer the following question: Was Abraham’ s response to God’ s call a perfect one? Was his obedience flawless? Ah, dear reader, is it difficult to anticipate the answer? There has been only one perfect life lived on this earth. Moreover, had there been no failure in Abraham’ s walk, would not the type have been faulty? But God’ s types are accurate at every point, and in His Word the Spirit has portrayed the characters of His people in the colors of truth and reality: He has faithfully described them as they actually were. True, a supernatural work of grace had been wrought in Abraham, but the "flesh" had not been removed from him. True, a supernatural faith had been communicated to him, but the root of unbelief had not been taken out of him. Two contrary principles were at work within Abraham (as they are in us), and both of these were evidenced.  

God’ s requirements from Abraham were clearly made known: "Get thee out of thy country and from thy kindred, and from thy father’ s house, unto a land that I will show thee" (Gen. 12:1). The first response which he made to this is recorded in Genesis 11:31, "And Terah took Abram his son, and Lot the son of Haran his son’ s son, and Sarai his daughter-in-law, his son Abram’ s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there." He left Chaldea, but instead of separating from his "kindred," he suffered his nephew Lot to accompany him; instead of forsaking his father’ s house, Terah was permitted to take the lead; and instead of entering Canaan, Abraham stopped short and settled in Haran. Abraham temporized: his obedience was partial, faltering, tardy. He yielded to the affections of the flesh. Alas, cannot both writer and reader see here a plain reflection of himself, a portrayal of his own sad failures! Yes, "As in water face answereth to face, so the heart of man to man" (Prov. 27:19).  

But let us earnestly seek grace at this point to be much upon our guard lest we "wrest" (2 Pet. 3:16) to our own hurt what has just been before us. If the thought arises "O well, Abraham was not perfect, he did not always do as God commanded him, so it cannot be expected that I should do any better than he did," then recognize that this is a temptation from the Devil. Abraham’ s failures are not recorded for us to shelter behind, for us to make them so many palliations for our own sinful falls; no, rather are they to be regarded as so many warnings for us to take to heart and prayerfully heed. Such warnings only leave us the more without excuse. And when we discover that we have sadly repeated the backslidings of the O.T. saints, that very discovery should but humble us the more before God, move to a deeper repentance, lead to increasing self-distrust, and issue in a more earnest and constant seeking of Divine Grace to uphold and maintain us in the paths of righteousness.  

Though Abraham failed, there was no failure in God. Blessed indeed is it to behold His long-suffering, His super-abounding grace, His unchanging faithfulness, and the eventual fulfilling of His own purpose. This reveals to us, for the joy of our hearts and the worshipping praise of our souls, another reason why the Holy Spirit has so faithfully placed on record the shadows as well as the lights in the lives of the O.T. saints: they are to serve not only as solemn warnings for us to heed, but also as so many examples of that marvelous patience of God that bears so long and so tenderly with the dullness and waywardness of His children; examples too of that infinite mercy which deals with His people not after their sins, nor rewards them according to their iniquities. O how the realization of this should melt our hearts, and evoke true worship and thanksgiving unto "the God of all grace" (1 Pet. 5:10). It will be so, it must be so, in every truly regenerate soul; though the unregenerate will only turn the very grace of God "into lasciviousness" (Jude 4) unto their eternal undoing.  

The sequel to Genesis 11:31 is found in Hebrews 12:5, "And Abram took Sarai his wife, and Lot his brother’ s son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan, and into the land of Canaan they came." Though Abraham had settled down in Haran, God would not allow him to continue there indefinitely. The Lord had purposed that he should enter Canaan, and no purpose of His can fail. God therefore tumbled him out of the nest which he had made for himself (Deut. 32:11), and very solemn is it to observe the means which he used: "And Terah died in Haran (Gen. 11:32 and cf. Acts 7:4)— death had to come in before Abraham left Halfway House! He never started across the wilderness until death severed that tie of the flesh which had held him back. But that with which we desire to be specially occupied at this point is the wondrous love of God toward His erring child.  

"I am the Lord, I change not: therefore ye sons of Jacob are not consumed" (Mal. 3:6). Blessed, thrice blessed, is this. Though the dogs are likely to consume it unto their own ruin, yet that must not make us withhold this sweet portion of "the children’ s bread." The immutability of the Divine nature is the saints’ indemnity; God’ s unchangeableness affords the fullest assurance of His faithfulness in the promises. No change in us can alter His mind, no unfaithfulness on our part will cause Him to revoke His word. Unstable though we be, sorely tempted as we often are, tripped up as may frequently be our case, yet God "shall also confirm us unto the end... God is faithful" (1 Cor. 1:8, 9). The powers of Satan and the world are against us, suffering and death before us, a treacherous and fearful heart within us; yet God will "confirm us unto the end." He did Abraham; He will us. Hallelujah.  

"By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise" (verse 9). This verse brings before us the second effect or proof of Abraham’ s faith. In the previous verse the apostle had spoken of the place from whence Abraham was called, here of the place to which he was called. There he had shown the power of faith in self-denial in obedience to God’ s command, here we behold the patience and constancy of faith in waiting for the fulfillment of the promise. But the mere reading of this verse by itself is not likely to make much impression upon us: we need to diligently consult and carefully ponder other passages, in order to be in a position to appreciate its real force.  

First of all we are told, "And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land." Unless a supernatural work of grace had been wrought in Abraham’ s heart, subduing (though not eradicating) his natural desires and reasonings, he certainly would not have remained in Canaan. An idolatrous people were already occupying the land. Again, we are told that "He (God) gave him none inheritance in it, no, not so much as to set his foot on" (Acts 7:5). Only the unclaimed tracts, which were commonly utilized by those having flocks and herds, were available for his use. Not an acre did he own, for he had to "purchase" a plot of ground as a burying place for his dead (Gen. 23). What a trial of faith was this, for Hebrews 11:8 expressly declares that he was afterward to "receive" that land "for an inheritance." Yet instead of this presenting a difficulty, it only enhances the beauty and accuracy of the type.  

The Christian has also been begotten "to an inheritance" (1 Pet. 1:4), but he does not fully enter into it the moment he is called from death unto life. No, instead, he is left here (very often) for many years to fight his way through an hostile world and against an opposing Devil. During that fight he meets with many discouragements and receives numerous wounds. Hard duties have to be performed, difficulties overcome, and trials endured, before the Christian enters fully into that inheritance unto which Divine grace has appointed him. And naught but a Divinely bestowed and Divinely maintained faith is sufficient for these things: that alone will sustain the heart in the face of losses, reproaches, painful delays. It was thus with Abraham: it was "by faith" he left the land of his birth, started out on a journey he knew not whither, crossed a dreary wilderness, and then sojourned in tents for more than half a century in a strange land. Rightly did the Puritan Manton say:  

"From God’ s training up Abraham in a course of difficulties, we see it is no easy matter to go to Heaven; there is a great deal of ado to unsettle a believer from the world, and there is a great deal of ado to fix the heart in the expectation of Heaven. First there must be self-denial in coming out of the world, and divorcing ourselves from our bosom sins and dearest interests; and then there must be patience shown in waiting for God’ s mercy to eternal life, waiting His leisure as well as performing His will. Here is the time of our exercise, and we must expect it, since the father of the faithful was thus trained up ere he could inherit the promises."  

"By faith he sojourned in the land of promise, as in a strange country." The force of this will be more apparent if we link together two statements in Genesis: "And the Canaanite was then in the land" (Gen. 12:6) "And the Lord said, unto Abram . . . all the land which thou seest to thee will I give it and to thy seed forever" (Gen. 13:14, 15). Here was the ground which Abraham’ s faith rested upon, the plain word of Him that cannot lie. Upon that promise his heart reposed, and therefore he was occupied not with the Canaanites who were then in the land, but with the invisible Jehovah who had pledged it unto him. How different was the case of the spies, who, in a later day, went up into this very land, with the assurance of the Lord that it was a "good land." Their report was "the land through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight" (Num. 13:32, 33).  

"By faith he sojourned in the land of promise, as in a strange country." As it was by faith that Abraham went out of Chaldea, so it was by faith he remained out of the country of which he was originally a native. This illustrates the fact that not only do we become Christians by an act of faith (the yielding up of the whole man unto God), but that as Christians we are called upon to live by faith (Gal. 2:20), to walk by faith and not by sight (2 Cor. 5:7). The place where Abraham now abode is here styled "the land of promise," rather than Canaan, to teach us that it is God’ s promise which puts vigor into faith. Note how both Moses and Joshua, at a later day, sought to quicken the faith of the Israelites by this means: "Hear therefore, O Israel, and observe to do, that it may be well with thee, and that ye may increase mightily, as the Lord God of thy fathers hath promised thee" (Deut. 6:3).  

"And the Lord your God, He shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the Lord your God hath promised you" (Josh. 23:5). "As in a strange country." This tells us how Abraham regarded that land which was then occupied by the Canaanites, and how he conducted himself in it. He purchased no farm, built no house, and entered into no alliance with its people. True, he entered into a league of peace and amity with Aner, Eshcol, and Mature (Gen. 14:13), but it was as a stranger, and not as one who had any thing of his own in the land. He reckoned that country no more his own, than any other land in the world. He took no part in its politics, had nothing to do with its religion, had very little social intercourse with its people, but lived by faith and found his joy and satisfaction in communion with the Lord. This teaches us that though the Christian is still in the world, he is not of it, nor must he cultivate its friendship (James 4:4). He may use it as necessity requires, but he must ever be on his prayerful guard against abusing it (1 Cor. 7:31).  

"Dwelling in tents." These words inform us both of Abraham’ s manner of life and disposition of heart during his sojourning in Canaan. Let us consider them from this twofold viewpoint. Abraham did not conduct himself as the possessor of Canaan, but as a foreigner and pilgrim in it. To Heth he confessed, "I am a stranger and sojourner with you" (Gen. 23:4). As the father of the faithful he set an example of self-denial and patience. It was not that he was unable to purchase an estate, build an elaborate mansion, and settle down in some attractive spot, for Genesis 13:2 tells us that "Abraham was very rich in cattle, in silver, and in gold"; but God had not called him unto this. Ah, my reader, a palace without the enjoyed presence of the Lord, is but an empty bauble; whereas a prison-dungeon occupied by one in real communion with Him, may be the very vestibule of Heaven.  

Living in a strange country, surrounded by wicked heathen, had it not been wiser for Abraham to erect a strongly fortified castle? A "tent" offers little or no defense against attack. Ah, but "the angel of the Lord encampeth round about them that fear Him, and delivereth them." And Abraham both feared and trusted God. "Where faith enables men to live unto God, as unto their eternal concerns, it will enable them to trust unto Him in all the difficulties, dangers, and hazards of this life. To pretend a trust in God as unto our souls and invisible things, and not resign our temporal concerns with patience and quietness unto His disposal, is a vain pretense. And we may take hence an eminent trial of our faith. Too many deceive themselves with a presumption of faith in the promises of God, as unto things future and eternal. They suppose that they do so believe, as that they shall be eternally saved, but if they are brought into any trial, as unto things temporal, wherein they are concerned, they know not what belongs unto the life of faith, nor how to trust God in a due manner. It was not so with Abraham: his faith acted itself uniformly with respect to the providences, as well as the promises of God" (John Owen).  

Abram’ s "dwelling in tents" also denoted the disposition of his heart. A life of faith is one which has respect unto things spiritual and eternal, and therefore one of its fruits is to be contented with a very small portion of earthly things. Faith not only begets a confidence and joy in the things promised, but it also works a composure of spirit and submission to the Lord’ s will. A little would serve Abraham on earth because he expected so much in Heaven. Nothing is more calculated to deliver the heart from covetousness, from lusting after the perishing things of time and sense, from envying the poor rich, than to heed that exhortation, "Set your affection on things above, not on things on the earth" (Col. 3:2). But it is one thing to quote that verse, and another to put it into practice. If we are the children of Abraham, we must emulate the example of Abraham. Are our carnal affections mortified? Can we submit to a pilgrim’ s fare without murmuring? Are we enduring hardness as good soldiers of Jesus Christ (2 Tim. 2:3)?  

The tent-life of the patriarchs demonstrated their pilgrim character: it made manifest their contentment to live upon the surface of the earth, for a tent has no foundation, and can be pitched or struck at short notice. They were sojourners here and just passing through this wilderness-scene without striking their roots into it. Their tent life spoke of their separation from the world’ s allurements, politics, friendships, religion. It is deeply significant to note that when reference is made to Abraham’ s "tent," there is mention also of his "altar": "and pitched his tent, having Bethel on the west and Hai on the east, and there he builded an altar unto the Lord" (Gen. 12:8); "and he went on his journeys... unto the place where his tent had been at the beginning, unto the place of the altar" (Gen. 13:3,4); "Then Abram removed his tent, and came and dwelt in the plain of Mature, which is in Hebron, and built there an altar unto the Lord" (Gen. 13:18). Observe carefully the order in each of these passages: there must be heart separation from the world before a thrice holy God can be worshipped in spirit and in truth.  

"Dwelling in tents with Isaac and Jacob, the heirs with him of the same promise." The Greek here is more expressive than our translation: "in tents dwelling": the Holy Spirit emphasized first not the act of dwelling, but the fact that this dwelling was in tents. The mention of Isaac and Jacob in this verse is for the purpose of calling our attention unto the further fact that Abraham continued thus for the space of almost a century, Jacob not being born until he had sojourned in Canaan for eighty-five years! Herein we are taught that "when we are once engaged and have given up ourselves to God in a way of believing, there must be no choice, no dividing or halting, no halving; but we must follow Him fully, wholly, living by faith in all things" (John Owen), and that unto the very end of our earthly course.  

There does not seem to be anything requiring us to believe that Isaac and Jacob shared Abraham’ s tent, rather is the thought that they also lived the same pilgrim’ s life in Canaan: as Abraham was a sojourner in that land, without any possession there, so were they. The "with" may be extended to cover all that is said in the previous part of the verse, indicating it was "by faith" that both Abraham’ s son and grandson followed the example set them. The words which follow confirm this: they were "the heirs with him of the same promise." That is indeed a striking expression, for ordinarily sons are merely "heirs" and not joint-heirs with their parents. This is to show us that Isaac was not indebted to Abraham for the promise, nor Jacob to Isaac, each receiving the same promise direct from God. This is clear from a comparison of Genesis 13:15 and Genesis 17:8 with Genesis 26:3 and Genesis 28:13, 35:12. It also tells us that if we are to have an interest in the blessings of Abraham, we must walk in the steps of his faith.  

Very blessed and yet very searching is the principle exemplified in the last clause of verse 9. God’ s saints are all of the same spiritual disposition. They are members of the same family, united to the same Christ, indwelt by the same Spirit. "And the multitude of them that believed were of one heart and of one soul" (Acts 4:32). They are governed by the same laws: "I will put My laws into their mind and write them in their hearts" (Heb. 8:10). They all have one aim, to please God and glorify Him on earth. They are called to the same privileges: "to them that have obtained like precious faith with us" etc. (2 Pet. 1:1).  

"For he looked for a city which hath foundations, whose Builder and Maker is God" (verse 10). Ah, here is the explanation of what has been before us in the previous verse, as the opening "for" intimates; Abraham was walking by faith, and not by sight, and therefore his heart was set upon things above and not upon things below. It is the exercise of faith and hope upon heavenly objects which makes us carry ourselves with a loose heart toward worldly comforts. Abraham realized that his portion and possession was not on earth, but in Heaven. It was this which made him content to dwell in tents. He did not build a city, as Cain did (Gen. 4:17), but "looked for" one of which God Himself is the Maker. What an illustration and exemplification was this of the opening verse of our chapter: "Now faith is the substance of things hoped for, the evidence of things not seen."  

That for which Abraham looked was Heaven itself, here likened unto a city with foundations, in manifest antithesis from the "tents" which have no foundations. Various figures are used to express the saints’ everlasting portion. It is called an "inheritance" (1 Pet. 1:4), to signify the freeness of its tenure. It is denominated "many mansions’’ in the Father’ s House. It is styled an "heavenly country" (Heb. 11:16) to signify its spaciousness. There are various resemblances between Heaven and a "city." A city is a civil society that is under government: so in Heaven there is a society of angels and saints ruled by God: Hebrews 12:22-24. In Bible days a city was a place of safety, being surrounded by strong and high walls: so in Heaven we shall be eternally secure from sin and Satan, death and every enemy. A city is well stocked with provisions: so in Heaven nothing will be lacking which is good and blessed. The "foundations" of the Heavenly City are the eternal decree and love of God, the unalterable covenant of grace, Christ Jesus the Rock of Ages, on which it stands firm and immovable.  

It is the power of a faith which is active and operative that will sustain the heart under hardships and sufferings as nothing else will. "For which cause we faint not: but though our outward man perish, yet the inward is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal, but the things which are not seen are eternal" (2 Cor. 4:16-18). As John Owen well said, "This is a full description of Abraham’ s faith, in the operation and effect here ascribed to it by the apostle. And herein it is exemplary and encouraging to all believers under their present trials and sufferings."  

Ah, my brethren and sisters, do we not see from that which has been before us why the attractions of the world or the depressing effects of suffering, have such a power upon us? Is it not because we are negligent in the stirring up of our faith to "lay hold of the hope which is set before us"? If we meditated more frequently upon the glory and bliss of Heaven, and were favored with foretastes of it in our souls, would we not sigh after it more ardently and press forward unto it more earnestly? "Abraham rejoiced to see Christ’ s day, and he saw it, and was glad" (John 8:56); and if we had more serious and spiritual thoughts of the Day to come, we would not be so sad as we often are. "He that hath this hope in Him, purifieth himself, even as He is pure" (1 John 3:3), for it lifts the heart above this scene and carries us in spirit within the veil. The more our hearts are attracted to Heaven, the less will the poor things of this world appeal to us.  

  

  

Combined Bible: Heb 11:11-12

Faith of Sarah   

(Hebrews 11:11, 12)   

In the verses which are now to be before us the apostle calls attention to the marvelous power of a God-given faith to exercise itself in the presence of most discouraging circumstances, persevere in the face of the most formidable obstacles, and trust God to do that which unto human reason seemed utterly impossible. They show us that this faith was exercised by a frail and aged woman, who at first was hindered and opposed by the workings of unbelief, but who in the end relied upon the veracity of God and rested upon His promise. They show what an intensely practical thing faith is: that it not only lifts up the soul to Heaven, but is able to draw down strength for the body on earth. They demonstrate what great endings sometimes issue from small beginnings, and that like a stone thrown into a lake produces ever-enlarging circles on the rippling waters, so faith issues in fruit which increases from generation to generation.  

The more the 11th verse of our present chapter be pondered, the more evident will it appear the faith there spoken of is of a radically different order from that mental and theoretical faith of cozy-chair dreamers. The "faith" of the vast majority of professing Christians is as different from that described in Hebrews 11 as darkness is from light. The one ends in talk, the other was expressed in deeds. The one breaks down when put to the test, the other survived every trial to which it was exposed. The one is inoperative and ineffectual, the other was active and powerful. The one is unproductive, the other issued in fruits to the glory of God. Ah, is it not evident that the great difference between them is, that one is merely human, the other Divine; one merely natural, the other altogether supernatural? This it is which our hearts and consciences need to lay hold of and turn into earnest prayer.  

That which has just been pointed out ought to deeply exercise both writer and reader. It ought to search us through and through, causing us to seriously and diligently weigh the character of our "faith." It is of little use to be entertained by interesting articles, unless they lead to careful self-examination. It is of little profit to be made to wonder at the achievements of the faith of those O.T. saints, unless we are shamed by them, and made to cry mightily unto God for Him to work in us a "like precious faith." Unless our faith issues in works which mere nature cannot produce, unless it is enabling us to "overcome the world" (1 John 5:4) and triumph over the lusts of the flesh, then we have grave cause to fear that our faith is not "the faith of God’ s elect" (Titus 1:1). Cry with David, "Examine me, O Lord, and prove me; try my reins and my heart" (Ps. 26:2).  

It is not that any Christian lives a life of perfect faith— only the Lord Jesus ever did that. No, for in the first place, like all the other spiritual graces, it is subject to growth (2 Thess. 1:3), and full maturity is not reached in this life. In the second place, faith is not always in exercise, nor can we command its activities: He who bestowed it, must also renew it. In the third place, the faith of every saint falters at times: it did in Abraham, in Moses, in Elijah, in the apostles. The flesh is still in us, and therefore the reasonings of unbelief are ever ready (unless Divine grace subdue them) to oppose the actings of faith. We are not then urging the reader to search in himself for a faith that is perfect, either in its growth, its constancy or its achievements. Rather are we to seek Divine aid and make sure whether we have any faith which is superior to what has been acquired through religious education; whether we have a faith which, despite the strugglings of unbelief, does trust the living God; whether we have a faith which produces any fruit which manifestly issues from a spiritual root.  

Having spoken of Abraham’ s faith, the apostle now makes mention of Sarah’ s. "Observe what a blessing it is when a husband and wife are both partners of faith, when both in the same yoke draw one way. Abraham is the father of the faithful, and Sarah is recommended among believers as having a fellowship in the same promises, and in the same troubles and trials. So it is said of Zachariah and Elizabeth, ‘ And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless’ (Luke 1:6). It is a mighty encouragement when the constant companion of our lives is also a fellow in the same faith. This should direct us in the matter of choice: she cannot be a meet help that goeth a contrary way in religion. Religion decayeth in families by nothing so much as by want of care in matches" (T. Manton).  

"Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged Him faithful who had promised" (verse 11). There are five things upon which our attention needs to be focused. First, the impediments of her faith: these were, her barrenness, old age, and unbelief. Second, the effect of her faith: she "received strength to conceive." Third, the constancy of her faith: she trusted God unto an actual deliverance or birth of the child. Fourth, the foundation of her faith: she rested upon the veracity of the Divine Promiser. Fifth, the fruit of her faith: the numerous posterity which issued from her son Isaac. Let us consider each of these separately.  

"Through faith also Sarah herself." The Greek is just the same here as in all the other verses, and should have been rendered uniformly "By faith" etc. The word "also" seems to be added for a double purpose. First to counteract and correct any error which might suppose that women were debarred the blessings and privileges of grace. It is true that in the official sphere God has prohibited them from occupying the place of rule or usurping authority over the men, so that they are commanded to be silent in the churches (1 Cor. 14:34), are not permitted to teach (1 Tim. 2:12), and are bidden to be in subjection to their husbands (Eph. 5:22). But in the spiritual sphere all inequalities disappear, for "there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Gal. 3:28), and therefore the believing husband and the believing wife are "heirs together of the grace of life."  

In the second place, this added "also" informs us that, though a woman, Sarah exercised the same faith as had Abraham. She had left Chaldea when he did, accompanied him to Canaan, dwelt with him in tents. Not only so, but she personally acted faith upon the living God. Necessarily so, for she was equally concerned in the Divine revelation with Abraham, and was as much a party to the great difficulties of its accomplishment. The blessing of the promised seed was assigned to and appropriated by her, as much as to and by him; and therefore is she proposed unto the Church as an example (1 Pet. 3:5, 6). "As Abraham was the father of the faithful, or of the church, so she was the mother of it, so as that the distinct mention of her faith was necessary. She was the free woman from whence the Church sprang: Galatians 4:22, 23. And all believing women are her daughters: 1 Peter 3:6" (John Owen).  

"By faith also Sarah herself received strength." The word "herself" is emphatic: it was not her husband only, by whose faith she might receive the blessing, but by her own faith that she received strength, and this, notwithstanding the very real and formidable obstacles which stood in the way of her exercising it. These, as we have pointed out, were three in number. First, she had not borne any children during the customary years of pregnancy: as Genesis 11:30 informs us, "Sarah was barren"; "Sarah, Abram’ s wife, bare him no children" (Gen. 16:1). Second, she was long past the age of childbearing, for she was now "ninety years old" (Gen. 17:17). Third, the workings of unbelief interposed, persuading her that it was altogether against nature and reason for a woman, under such circumstances, to give birth unto a child. This comes out in Genesis 18. There we read of three men appearing unto Abraham, one of whom was the Lord in theophanic manifestation. Unto him He said, "Sarah thy wife shall have a son." Upon hearing this "Sarah laughed within herself."  

Sarah’ s laughter was that of doubting and distrust, for she said, "I am waxed old." At once the Lord rebukes her unbelief, asking "Is there anything too hard for the Lord! At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son." Solemn indeed is the sequel. "Then Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh" (verse 15). It is always a shame to do amiss, but a greater shame to deny it. It was a sin to give way to unbelief, but it was adding iniquity unto iniquity to cover it with a lie. But we deceive ourselves if we think to impose upon God, for nothing can be concealed from His all-seeing eye. By comparing Hebrews 11:11 with what is recorded in Genesis 18, we learn that after the Lord had reproved Sarah’ s unbelief, and she began to realize that the promise came from God, her faith was called into exercise. Because her laughter came from weakness and not from scorn, God smote her not, as He did Zacharias for his unbelief (Luke 1:20).  

Varied are the lessons which may be learned from the above incident. Many times the Word does not take effect immediately. It did not in Sarah’ s case: though afterward she believed, at first she laughed. It was only when the Divine promise was repeated that her faith began to act. Let preachers and Christian parents, who are discouraged by lack of success, lay this to heart. Again; see here that before faith is established often there is a conflict: "shall I have a child who am old?"— reason opposed the promise. Just as when a fire is kindled the smoke is seen before the flame, so ere the heart rests upon the Word there is generally doubting and fear. Once more; observe how graciously God hides the defects of His children: nothing is said of Rahah’ s lie (Heb. 11:31), of Job’ s impatience (James 5:11), nor here of Sarah’ s laughing, "Be ye therefore followers of God, as dear children; and walk in love" (Eph. 5:1, 2)!  

Let us next consider what is here ascribed unto the faith of Sarah: "she received strength to conceive seed." She obtained that which previously was not in her: there was now a restoration of her nature to perform its normal functions. Her dead womb was supernaturally vivified. In response to her faith, the Omnipotent One did for Sarah what He had done to Abraham in response to his trusting of Him: "I have made thee a father of many nations, before Him, whom he believed, even God, who quickeneth the dead" (Rom. 4:17). "All things are possible with God"; yes, and it is also true that "All things are possible to him that believeth" (Mark 9:23): how blessedly and strikingly does the incident now before us illustrate this! O that it may speak unto each of our hearts and cause us to long after and pray for an increase of our faith. What is more glorifying to God than a confident looking unto Him to work in and through us that which mere nature cannot produce.  

"By faith also Sarah herself received strength." Christian reader, this is recorded both for thine instruction and encouragement. Faith worked a vigor in Sarah’ s body where it was not before. Is it not written "But they that wait upon the Lord shall renew their strength" (Isa. 40:31)? Do we really believe this? Do we act as though we did? The writer can bear witness to the veracity of that promise. When he was in Australia, editing this Magazine, keeping up with a heavy correspondence, and preaching five and six times each week, when it was over one hundred in the shade, many a time has he dragged his weary body into the pulpit, and then looked unto the Lord for a definite reinvigoration of body. Never did He fail us. After speaking for two hours we generally felt fresher than we did when we arose at the beginning of the day. And why not? Has not God promised to "supply all our need"? Of how many is it true that "they have not, because they (in faith) ask not" (James 4:2).  

Ah, dear reader, "Bodily exercise profiteth little: but godliness is profitable unto all things, having promise of the life that now is, and of that which is to come" (1 Tim. 4:8): "profitable" for the body, as well as for the soul. While we strongly reprobate much that is now going on under the name of "Faith-Healing," yet we have as little patience with the pretended hyper-sanctity which disdains any looking unto God for the supply of our bodily needs. In this same chapter which we are now commenting upon, we read of others who "out of weakness were made strong" (verse 34). Sad it is to see so many of God’ s dear children living far beneath their privileges. True, many are under the chastening hand of God. But this should not be so: the cause should be sought, the wrong righted, the sin confessed, restoration both spiritual and temporal diligently sought.  

We do not wish to convey the impression that the only application unto us of these words, "By faith also Sarah herself received strength," has reference to the reviving of the physical body: not so, though that is, undoubtedly, the first lesson to be learned. But there is a higher signification too. Many a Christian feels his spiritual weakness: that is well, yet instead of this hindering, it should bestir to lay hold of the Lord’ s strength (Isa. 27:5). In the final analysis, it is nothing but lack of faith which so often allows the "flesh" to hinder us from bringing forth the Gospel-fruits of holiness. Despair not of personal frailty, but go forward in the strength of God: "Be strong in the Lord, and in the power of His might" (Eph. 6:10): turn this into believing prayer for Divine enablement. "Though thy beginning was small, yet thy latter end should greatly increase" (Job 8:7).  

Does the reader still say, "Ah, but such an experience is not for me; alas, I am so unworthy, so helpless; I feel so lifeless and listless." So was Sarah! Yet, "by faith" she "received strength." And, dear friend, faith is not occupied with self, but with God. "Abraham considered not his own body" (Rom. 4:19), nor did Sarah. Each of them looked away from self, and counted upon God to work a miracle. And God did not fail them: He is pledged to honor those who honor Him, and nothing honors Him more than a trustful expectation. He always responds to faith. There is no reason why you should remain weak and listless. True, without Christ you can do nothing; but there is an infinite fullness in Him (John 1:16) for you to draw from. Then from this day onwards, let your attitude be "I can do all things through Christ which strengtheneth me" (Phil. 4:13). Apply to Him, count upon Him: "my son, be strong in the grace that is in Christ Jesus" (2 Tim. 2:1).  

"And was delivered of a child." The "and" here connects what follows with each of the preceding verbs. It was "by faith" that Sarah "received strength," and it was also "by faith" that she was now "delivered of a child." It is the constancy and perseverance of her faith which is here intimated. There was no abortion, no miscarriage; she trusted God right through unto the end. This brings before us a subject upon which very little is written these days: the duty and privilege of Christian women counting upon God for a safe issue in the most trying and critical season in their lives. Faith is to be exercised not only in acts of worship, but in the ordinary offices of our daily affairs. We are to eat and drink in faith, work and sleep in faith; and the Christian wife should be delivered of her child by faith. The danger is great, and if in any extremity there is need of faith, much more so where life itself is involved. Let us seek to condense from the helpful comments of the Puritan Manton.  

First, we must be sensible what need we have to exercise faith in this case, that we may not run upon danger blindfold; and if we escape, then to think our deliverance a mere chance. Rachel died in this case; so also did the wife of Phineas (1 Sam. 4:19, 20): a great hazard is run, and therefore you must be sensible of it. The more difficulty and danger be apprehended, the better the opportunity for the exercise of faith: 2 Chronicles 20:12, 2 Corinthians 1:9. Second, because the sorrows of travail are a monument of God’ s displeasure against sin (Gen. 3:16), therefore this must put you the more earnestly to seek an interest in Christ, that you may have remedy against sin. Third, meditate upon the promise of 1 Timothy 2:15, which is made good eternally or temporally as God sees fit. Fourth, the faith you exercise must be the glorifying of His power and submitting to His will. This expresses the kind of faith which is proper to all temporal mercies: Lord, if Thou wilt, Thou canst save me— it is sufficient to ease the heart of a great deal of trouble and perplexing fear.  

"And was delivered of a child." As we have pointed out in the last paragraph, this clause is added to show the continuance of Sarah’ s faith and the blessing of God upon her. True faith not only appropriates His promise, but continues resting on the same till that which is believed be actually accomplished. The principle of this is enunciated in Hebrews 3:14 and Hebrews 10:36. "For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end"; "Cast not away therefore your confidence." It is at this point so many fail. They endeavor to lay hold of a Divine promise, but in the interval of testing let go of it. This is why Christ said, "If ye have faith and doubt not, ye shall not only do this" etc. Matthew 21:21— "doubt not," not only at the moment of pleading the promise, but during the time you are awaiting its fulfillment. Hence also, unto "Trust in the Lord with all thine heart" is added "and lean not unto thine own understanding" (Prov. 3:5).  

"When she was past age." This clause is added so as to heighten the miracle which God so graciously wrought in response to Sarah’ s faith. It magnifies the glory of His power. It is recorded for our encouragement. It shows us that no difficulty or hindrance should cause a disbelief of the promise. God is not tied down to the order of nature, nor limited by any secondary causes. He will turn nature upside down rather than not be as good as His word. He has brought water out of a rock, made iron to float (2 Kings 6:6), sustained two million people in a howling wilderness. These things should arouse the Christian to wait upon God with full confidence in the face of the utmost emergency. Yea, the greater the impediments which confront us, faith should be increased. The trustful heart says, Here is a fit occasion for faith; now that all creature-streams have run dry is a grand opportunity for counting on God to show Himself strong on my behalf. What cannot He do! He made a woman of ninety to bear a child— a thing quite contrary to nature— so I may surely expect Him to work wonders for me too.  

"Because she judged Him faithful who had promised." Here is the secret of the whole thing. Here was the ground of Sarah’ s confidence, the foundation on which faith rested. She did not look at God’ s promises through the mist of interposing obstacles, but she viewed the difficulties and hindrances through the clear light of God’ s promises. The act which is here ascribed unto Sarah is, that she "judged" or reckoned, reputed and esteemed, God to be faithful: she was assured that He would make good His word, on which He had caused her to hope. God had spoken: Sarah had heard; in spite of all that seemed to make it impossible that the promise should be fulfilled in her case, she steadfastly believed. Rightly did Luther say, "If you would trust God, you must learn to crucify the question How." "Faithful is He that calleth you, who also will do" (1 Thess. 5:24): this is sufficient for the heart to rest upon; faith will cheerfully leave it with Omniscience as to how the promise will be made good to us.  

"Because she judged Him faithful who had promised." Let it be carefully noted that Sarah’ s faith went beyond the promise. While her mind dwelt upon the thing promised, it seemed unto her altogether incredible, but when she took her thoughts off all secondary causes and fixed them on God Himself, then the difficulties no longer disturbed her: her heart was at rest in God. She knew that God could be depended upon: He is "faithful"— able, willing, sure to perform His word. Sarah looked beyond the promise to the Promiser, and as she did so all doubting was stilled. She rested with full confidence on the immutability of Him that cannot lie, knowing that where Divine veracity is engaged, omnipotence will make it good. It is by believing meditations upon the character of God that faith is fed and strengthened to expect the blessing, despite all apparent difficulties and supposed impossibilities. It is the heart’ s contemplation of the perfections of God which causes faith to prevail. As this is of such vital practical importance, let us devote another paragraph to enlarging thereon.  

To fix our minds on the things promised, to have an assured expectation of the enjoyment of them, without the heart first resting upon the veracity, immutability, and omnipotency of God, is but a deceiving imagination. Rightly did John Owen point out that, "The formal object of faith in the Divine promises, is not the things promised in the first place, but God Himself in His essential excellencies, of truth, or faithfulness and power." Nevertheless, the Divine perfections do not, of themselves, work faith in us: it is only as the heart believingly ponders the Divine attributes that we shall "judge" or conclude Him faithful that has promised. It is the man whose mind is stayed upon God Himself, who is kept in "perfect peace" (Isa. 26:3): that is, he who joyfully contemplates who and what God is that will be preserved from doubting and wavering while waiting the fulfillment of the promise. As it was with Sarah, so it is with us: every promise of God has tacitly annexed to it this consideration, "Is any thing too hard for the Lord!"  

"Wherefore also from one were born, and that too of (one) having become dead, even as the stars of the heaven in multitude, and as the sand which (is) by the shore of the sea the countless"  

(verse 12). We have quoted the rendering given in the Bagster Interlinear because it is more literal and accurate than our A.V. The "him" in the English translation is misleading, for in this verse there is no masculine pronoun: at the most the "one" must refer to one couple, but personally we believe it points to one woman, Sarah, as the "born" (rather than "begotten") intimates. We regard this 12th verse as setting forth the fruit of her faith, namely the numerous posterity which issued from her son, Isaac. The double reference to the "sand" and the "stars" calls attention to the twofold seed: the earthly and the heavenly, the natural and the spiritual Israel.  

Like the "great multitude which no man could number" of Revelation 7:9, so "as the stars of the sky for multitude and as the sand which is by the seashore innumerable" of our present verse, is obviously an hyperbole: it is figurative language, and not to be understood literally. This may seem a bold and unwarrantable statement to some of our readers, yet if scripture be compared with scripture, no other conclusion is possible. The following passages make this clear: Deuteronomy 1:10, Joshua 11:4, Judges 7:12, 1 Samuel 13:5, 2 Samuel 17:11, 1 Kings 4:20. For other examples of this figure of speech see Deuteronomy 9:1, Psalm 78:27, Isaiah 60:22, John 21:25. Hyperboles are employed not to move us to believe untruths, but, by emphasis, arrest our attention and cause us to heed weighty matters. The following rules are to be observed in the employment of them. First, they are to be used only of such things as are indeed true in the substance of them. Second, only of things which are worthy of more than ordinary consideration. Third, set out, as nearly as possible, in proverbial language. Fourth, expressed in words of similarity and dissimilarity, rather than by words of equality and inequality (W. Gouge).  

But let our final thought be upon the rich recompense whereby God rewarded the faith of Sarah. The opening "Therefore" of verse 12 points the blessed consequence of her relying upon the faithfulness of God in the face of the utmost natural discouragements. From her faith there issued Isaac, and from him, ultimately, Christ Himself. And this is recorded for our instruction. Who can estimate the fruits of faith? Who can tell how many lives may be affected for good, even in generations yet to come, through your faith and my faith today! Oh how the thought of this should stir us up to cry more earnestly "Lord, increase our faith" to the praise of the glory of Thy grace: Amen.  

  

  

Combined Bible: Heb 11:13-14

Perseverance of Faith   

(Hebrews 11:13, 14)   

Having described some of the eminent acts of faith put forth by the earliest members of God’ s family, the apostle now pauses to insert a general commendation of the faith of those he had already named, and (as is dear from verses 39, 40) of others yet to follow. This commendation is set forth in verse 13 and is amplified in the next three verses. The evident design of the Holy Spirit in this was to press upon the Hebrews, and upon us, the imperative need of such a faith as would last, wear, overcome obstacles, and endure unto the end. Even the natural man is capable of "making good resolutions’’ and has flashes of endeavour to please God, but he is entirely lacking in that principle which "beareth all things, believeth all things, hopeth all things, endureth all things" (1 Cor. 13:7).  

The faith of God’ s elect is like unto its Divine Author in these respects: it is living, incorruptible, and cannot be conquered by the Devil. Being implanted by God, the gift and grace of faith can never be lost. Strikingly was this illustrated in the history of the patriarchs. Called upon to leave the land of their birth, to sojourn in a country filled with idolaters, owning no portion of it, dwelling in tents, suffering many hardships and trials, and living without any such peculiar temporal advantages as might answer to the singular favor which the Lord declared He bore to them; nevertheless they all died in faith. The eye of their hearts saw clearly the blessings God had promised, and persuaded that they would be theirs in due season, they joyfully anticipated their future portion and gave up present advantages for the sake thereof.  

In the verses which are to be before us the apostle, then, stresses the great importance of seeking and possessing a persevering faith, therefore does he make mention of the fact that as long as they remained in this world, the O.T. saints were believers in the promises of God. It is the durability and constancy of their faith which is commended. Despite all the workings of unbelief within (records of which are found in Genesis in the cases of Abraham, Isaac, and Jacob) and all the assaults of temptation from without, they persisted in clinging to God and His Word. They lived by faith, and they died in faith: therefore have they left us an example that we should follow their steps. Beautifully did John Calvin point out:  

"There is expressed here a difference between us and the fathers: though God gave to the fathers only a taste of that grace which is largely poured on us, though He showed to them at a distance only an obscure representation of Christ, who is now set forth to us clearly before our eyes, yet they were satisfied and never fell away from their faith: how much greater reason then have we at this day to persevere! If we grow faint, we are doubly inexcusable. It is then an enhancing circumstance, that the fathers had a distant view of the spiritual kingdom of Christ, while we at this day have so near view of it, and that they hailed the promises afar off, while we have them as it were quite near us, for if they nevertheless persevered even unto death, what sloth will it be to become wearied in faith, when the Lord sustains us by so many helps. Were any one to object and say, that they could not have believed without receiving the promises on which faith is necessarily founded: to this the answer is, that the expression is to be understood comparatively; for they were far from that high position to which God has raised us. Hence it is that though they had the same salvation promised them, yet they had not the promises so clearly revealed to them as they are to us under the kingdom of Christ: but they were content to behold them afar off."  

"These all died in faith" (verse 13), or, more literally, "In (or "according to") faith died these all." Differing from most of the commentators, we believe those words take in the persons mentioned previously, from Abel onwards: "these all" grammatically include those who precede as well as those which follow— the relative pronoun embracing all those set forth in the catalogue, namely, young and old, male and female, great and small. "The same Spirit works in all, and shows forth His power in all, 2 Corinthians 4:13" (W. Gouge). Against this it may be objected that Enoch died not. True but the apostle is referring only to those that died, just as Genesis 46:7 must be understood as excepting Joseph who was already in Egypt. Moreover, though Enoch died not as the others, he was removed from earth to heaven, and before his translation he continued living by faith unto the very end, which is the main thing here intended.  

"In (or "according to") faith died all these." The faith in which they died is the same as that described in the first verse of our chapter, namely, a justifying and sanctifying faith. That they "died in faith" does not necessarily mean that their faith was actually in exercise during the hour of death, but more strictly, that they never apostatised from the faith: though they actually obtained or possessed not that which was the object of their faith, nevertheless, unto the end of their earthly pilgrimage they confidently looked forward unto the same. Five effects or workings of their faith are here mentioned, each of which we must carefully ponder. First, they "received not the promises." Second, but they saw them "afar off." Third, they were "persuaded of them." Fourth, they "embraced" them. Fifth, in consequence thereof they "confessed that they were strangers and pilgrims on the earth."  

As we shall see (D.V.) when taking up later verses, some of the O.T. saints died in the actual exercise of faith. To die in faith is to have an assured confidence in an estate of glory and bliss. "And hereunto is required: 1. The firm belief of a substantial existence after this life; without this, all faith and hope must perish in death. 2. A resignation and trust of their departing souls into the care and power of God. 3. The belief in a future state of blessedness and rest, here called an heavenly country, a city prepared for them by God. 4. Faith of the resurrection of their bodies after death, and that their entire persons, which had undergone the pilgrimage of this life, might be instated in eternal rest" (John Owen).  

Thousands who are now in their graves were taught that it was wrong to expect death and make suitable preparation for it. They were told that the return of Christ was so near, He would certainly come during their lifetime. Alas, the writer has, in measure, been guilty of the same thing. True, it is both the Christian’ s happy privilege and bounden duty to be "looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ" (Titus 2:13), for this is the grand prospect which God hath set before His people in all ages; but He has nowhere told us when His Son shall descend; He may do so today, He may not for hundreds of years. But to say that "looking for that blessed hope" makes it wrong to anticipate death is manifestly absurd: the O.T. saints had just as definite promises for the first advent of Christ as the N.T. saints have for His second, and they thought frequently of death!  

It is greatly to be feared that much of the popularity with which the "premillennial and imminent coming of Christ" has been received, may be attributed to a carnal dread of death: a strong appeal is made to the flesh when people can be persuaded that they are likely to escape the grave. That one generation of Christians will do so is clear from 1 Corinthians 15:51, 1 Thessalonians 4:17, but how many generations have already supposed that theirs was the one which would be raptured to heaven, and how many of them were quite unprepared when death overtook them, only that Day will show. We are well aware that these lines are not likely to meet with a favorable reception from some of our readers, but we are not seeking to please them, but God. Any man who is ready to die is prepared for the Lord’ s return: as you may very likely die before the second advent, it is only the part of wisdom to make sure you are prepared for death.  

And who are they whose souls are prepared for the dissolution of the body? Those who have disarmed death beforehand by plucking out its sting, and this by seeking reconciliation with God through Jesus Christ. The hornet is harmless when its sting is extracted; a snake need not be dreaded if its fang and poison have been removed. So it is with death. "The sting of death is sin" (1 Cor. 15:56), and if we have repented of our sins, turned from them with full purpose of heart to serve God, and have sought and obtained forgiveness and healing in the atoning and cleansing blood of Christ, then death cannot harm us--it will but conduct us into the presence of God and everlasting felicity. Who are ready to die? Those who evidence and establish their title to Eternal Life by personal holiness, which is the "first-fruits" of heavenly glory. It is by walking in the light of God’ s Word that we make it manifest that we are meet for the Inheritance of the saints in Light.  

"In (or "according to") faith died all these." To die in faith we must live by faith. And for this there must be, first, diligent labor to obtain a knowledge of Divine things. The understanding must be instructed before the path of duty can be known. "Teach me Thy way," "Order my steps in Thy Word," must be our daily prayer. Second, the hiding of God’ s Word in our hearts. Its precepts must be meditated upon, memorized, and made conscious of: only then will our affections and lives be conformed to them. God’ s Word is designed to be not only a light to our understanding, but also a lamp upon our path: our walk is to be guided by it. Third, the regular contemplation of Christ by the soul: a worshipful and adoring consideration of His fathomless love, His marvelous grace, His infinite compassion, His present intercession. This will deliver from a legal spirit, warm the heart, supply strength for duty, and make us want to please Him.  

"In faith died all these, not having received the promises." The word "promises" is a metonymy, for the things promised. Literally they had "received the promises," for that which they had heard from God was the basis of their faith: this is clear from verses 10, 14, 16. The things promised concerned the spiritual blessings of the Gospel dispensation and the future heavenly inheritance. The promises made to the fathers and "elders" had respect unto Christ the blessed "Seed" and to Heaven of which Canaan was the type. Observe that this first clause of verse 13 plainly intimates that the same promises were given— though the outer shell of them varied— to Abel, Enoch, and Noah, as were afterwards repeated to Abraham, Isaac and Jacob. Each one died in the firm expectation of the promised Messiah, and in believing views of the heavenly glory. So to die, was comfortable to themselves, and confirming to others the reality of what they professed.  

"Not having received the promises." The Greek word for "received’’ signifies the actual participation in and possession of: faith, then, relies upon and rests in that which is not yet ours. A large part of the life of faith consists in laying hold of and enjoying the things promised, before the actual possession of them is obtained. It is by meditating upon and extracting their sweetness that the soul is fed and strengthened. The present spiritual happiness of the Christian consists more in promises and expectant anticipation than an actual possession, for "faith is the substance of things hoped for, the evidence of things not seen." It is this which enables us to say, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:18).  

"But having seen them afar off." This, because the eyes of their understanding had been Divinely enlightened (Eph. 1:18), and thus they were able to perceive in the promises the wisdom, goodness, and love of God. True, the fulfillment of those promises would be in the remote future, but the eye of faith is strong and endowed with long-distant vision. Thus it was with Abraham: he "rejoiced to see My day," said Christ, "and he saw it and was glad" (John 8:56). Thus it was with Moses, who "had respect unto the recompense of the reward" and "endured as seeing Him who is invisible" (Heb. 11:26, 27). Solemn indeed is the contrast presented in 2 Peter 1:9, where we read of those who failed to add to their faith virtue, knowledge, self-control, patience, godliness, brotherly-kindness, love, and in consequence of an undeveloped Christian character "cannot see afar off."  

"And were persuaded of them." This announces the soul’ s satisfactory acquiescence in the veracity of God as to the making good of His Word. It was the setting to of their seal that He is true (John 3:33), which is done when the heart truly receives His testimony. The word "persuaded" means an assured confidence, which is what faith works in the mind. A blessed example of this is seen in the case of Abraham, who, though about an hundred years old and his wife’ s womb dead, yet when God declared they should have a son, he was "fully persuaded that what He has promised, He was able also to perform" (Rom. 4:21). Ah, my reader, is it not because we are so dilatory in meditating upon the "exceeding great and precious promises" of God, that our hearts are so little persuaded of the verity and value of them!  

"And embrace them," not with a cold and formal reception of them, but with a warm and hearty welcome: such is the nature of true faith when it lays hold of the promises of salvation. This is ever the effect of assurance: a thankful and joyful appropriation of the things of God. Faith not only discerns the value of spiritual things, is fully persuaded of their reality, but also loves them. Faith adheres as well as assents: in Scripture faith is expressed by taste as well as sight. Faith "sees" with the understanding, is "persuaded" in the heart, and "embraces" by the will. Thus the order of the verbs in this verse teaches us an important practical lesson. The promises of God are first viewed or contemplated, then rested upon as reliable, and then delighted in. If then we would have livelier affections we must meditate more upon the promises of God: it is the mind which affects the heart.  

Ere passing on, let us enquire, Are God’ s promises really precious unto us? Perhaps we are ready to answer at once, Yes: but let us test ourselves. Do our hearts cling to them with love and delight? Can we truly say, "I have rejoiced in the way of Thy testimonies, as much as in all riches" (Ps. 119:14)? What influence do God’ s promises have upon us in seasons of trial and grief? Do they supply us with more comfort than the dearest things of this world? In the midst of distress and sorrow, do we realize that "our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory" (2 Cor. 4:17)? What effect do God’ s promises have upon our praying? Do we plead them before the Throne of Grace? Do we say with David "Remember the word unto Thy servant, upon which Thou hast caused me to hope" (Ps. 119:49)?  

"And confessed that they were strangers and pilgrims on the earth." They who really embrace the promises of God are suitably affected and influenced by them: their delight in heavenly things is manifested by a weanedness from earthly things— as the woman at the well forgot her bucket when Christ was revealed to her soul (John 4:28). When a man truly becomes a Christian he at once begins to view time, and all the objects of time, in a very different light from what he did before. So it was with the patriarchs: their faith had a powerful and transforming effect upon their lives. They made profession of their faith and hope: they made it manifest that their chief interest was neither in nor of the world. They had such a satisfying portion in the promises of God that they publicly renounced such a concern in the world as other men take whose portion is only in this life.  

The patriarchs made no secret of the fact that their citizenship and inheritance was elsewhere. Unto the sons of Heth, Abraham confessed "I am a stranger and a sojourner with you" (Gen. 23:4). Unto Pharaoh Jacob said, "The days of the years of my pilgrimage are an hundred and thirty" (Gen. 47:9). Nor is this to be explained on the ground that other nations were then in occupation of Canaan: long after Israel entered into possession of that land David cried, "Hear my prayer, O Lord, and give ear unto my cry; hold not Thy peace at my tears: for I am a stranger with Thee, and a sojourner as all my fathers were" (Ps. 39:12); and again, "I am a stranger in the earth: hide not Thy commandments from me" (Ps. 119:19). So too before all the congregation he owned unto God, "For we are strangers before Thee, and sojourners, as were all our fathers" (1 Chron. 29:15). Clear proof do these verses furnish that the O.T. saints equally with the New, apprehended their heavenly calling and glory.  

"And confessed that they were strangers and pilgrims on the earth." The two terms, though very similar in thought, are not identical. The one refers more to the position, the place taken; the other to condition, how one conducts himself in that place. They were "strangers" because their home was in heaven; "pilgrims," because journeying thither. As another has said, "It is possible to be a ‘ pilgrim’ without being a ‘ stranger.’ But once we realize our true strangership we are perforce compelled to be ‘ pilgrims.’ We may be ‘ pilgrims’ , and yet, in our pilgrimage, may visit all the cities and churches in the world, and include them all in our embrace; but if we are true ‘ sojourners’ we shall be ‘ strangers’ to them all, and shall be compelled, as Abraham was, to erect our own solitary altar to Jehovah in the midst of them all. How could Abraham be a worshipper with the Canaanites? Impossible! This is why the ‘ altar’ is so closely connected with the ‘ tent’ in Genesis 12:8 and in Abraham’ s sojourney" (E.W.B.).  

That which was spiritually typified by the outward life of the patriarchs as "strangers and pilgrims" was the Christian’ s renunciation of the world. As those whose citizenship is in heaven, (Phil. 3:20), we are bidden to be "not conformed to this world" (Rom. 12:2). The patriarchs demonstrated that they were "strangers" by taking no part in the apostate religion, politics, or social life of the Canaanites; and evidenced that they were "pilgrims" by dwelling in tents, moving about from place to place. How far are we making manifest our crucifixion to the world (Gal. 6:14)? Does our daily walk show we are "partakers of the heavenly calling"? Have we ceased looking on this world as our home, and its people as our people? Are we seeking to lay up treasure in heaven, or do we still hanker after the fleshpots of Egypt? When we pray "Lord, conform me to Thine image," do we mean "strip me of all which hinders"!  

The figure of the "stranger" applied to the child of God here on earth, is very pertinent and full. The analogies between one who is in a foreign country and the Christian in this world, are marked and numerous. In a strange land one is not appreciated for his birth, but is avoided: John 15:19. The habits, ways, language are strange to him: 1 Peter 4:4. He has to be content with a stranger’ s fare: 1 Timothy 6:8. He needs to be careful not to give offense to the government: Colossians 4:5. He has to continually enquire his way: Psalm 5:8. Unless he conforms to the ways of that foreign country, he is easily identified: Matthew 26:73. He is often assailed with homesickness, for his heart is not where his body is: Philippians 1:23.  

The figure of the "pilgrim" as it applies to the Christian is equally suggestive. Moving on from place to place, he never feels at home. He finds himself very much alone, for he meets with few who are traveling his way. Those he does encounter afford him very little encouragement, for they think him queer. He is very grateful for any kindness shown him: sensible of his dependence on Providence, he is thankful whenever God grants him favor in the eyes of the wicked. He carries nothing with him but what he deems useful for his journey: all superfluities are regarded as encumbrances. He tarries not to gaze upon the various vanities around him. He never thinks of turning back because of the difficulties of the way: he has a definite goal in view, and toward it he steadily presses.  

We ought to evidence that we are "strangers and pilgrims" by using the things of this world (when necessity requires), but not abusing them (1 Cor. 7:31). By being contented with that portion of this world’ s goods which God has assigned us (Phil. 4:11). By conscientiously seeking to discharge our own responsibility, and not being "a busybody in other men’ s matters" (1 Pet. 4:15). By being moderate and temperate in all things, and thus "abstaining from fleshly lusts which war against the soul" (1 Pet. 2:11). By laying aside every hindering weight and mortifying our members which are upon the earth, so that we may run with patience the race that is set before us (Heb. 12:1). By daily keeping in mind the brevity and uncertainty of this life (Prov. 27:1). By constantly keeping before the heart our future inheritance, knowing that we shall only be satisfied when we awake in our Lord’ s likeness.  

"If they in spirit amid dark clouds, took a flight into the celestial country, what ought we to do at this day? for Christ stretches forth His hand to us as it were openly, from Heaven, to raise us up to Himself. If the land of Canaan did not engross their attention, how more weaned from things below ought we to be, who have no promised habitation in this world?" (John Calvin). When Basil (a devoted servant of Christ, at the beginning of the "Dark Ages") was threatened with exile by Modestus, he said, "I know no banishment, who have no abiding-place here in the world. I do not count this place mine, nor can I say the other is not mine; rather all is God’ s whose stranger and pilgrim I am."  

"For they that say such things declare plainly that they seek a country" (verse 14). In these words a logical inference is drawn from the last clause of the preceding verse, which supplies a valuable hint on how the Scriptures are to be expounded. The apostle here makes known unto us what was signified by the confession of the patriarchs. Just as the negative implies the positive— "thou shalt not covet" meaning also, "thou shalt be content with what God has given"— so for saints to conduct themselves as strangers and pilgrims, and that unto the end of their sojourning in this world, makes manifest the fact that they are journeying heavenwards. "This is the genuine and proper way of interpreting Scripture: when from the words themselves, considered with relation to the persons speaking them, and to all their circumstances we declare what was their determinate mind and sense" (John Owen).  

"For they that say such things declare plainly that they seek a country." Their confession of strangership implied more than that they had not yet entered their promised Inheritance: it likewise showed they were earnestly pressing toward it. They had every reason so to do: it was their own "Country," for it was there God had blest them with all spiritual blessings before the foundation of the world (Eph. 1:3, 4), it was from there they had been born again (John 3:3, margin), it was there that their Father, Savior and fellow-saints dwell. To "seek" the promised Inheritance denotes that earnest quest of the believer after that which he supremely desires. It is this which distinguishes him from the empty professor: the latter desires that which is good for himself, as Balaam said, "Let me die the death of the righteous" (Num. 23:10); but only the regenerate can truly say, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life" (Ps. 27:4).  

To "seek" after Heaven must be the chief aim and supreme task which the Christian sets before him: laying aside all that would hinder, and using every means which God has appointed. The world must be held loosely, the affections be set upon things above, and the heart constantly exercised about treading the Narrow Way, which alone leads thither. "Seek a Country": "Their designs are for it, their desires are after it, their discourses about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, and have their conversation in it, and come to the enjoyment of it" (Matt. Henry). Heaven is here called a "Country" because of its largeness; it is a pleasant Country, the Land of uprightness, rest and joy. May Divine grace conduct both writer and reader into it.  

  

  

Combined Bible: Heb 11:15-16

Reward of Faith   

(Hebrews 11:15, 16)   

Once more we would remind ourselves of the particular circumstances those saints were in to whom our Epistle was first addressed. Only as we do so are we in the best position to discern the meaning of its contents, and best fitted to make a right application of the same unto ourselves. It is not that the Hebrews were Jews according to the flesh and we Gentiles, for they, equally with us, were "holy brethren, partakers of the heavenly calling" (Heb. 3:1). No, it is the peculiar position which they occupied, with the pressing temptations that solicited them, which we need to carefully ponder. Divine grace had called them out of Judaism (John 10:3) but Divine judgment had not yet fallen upon Judaism. The temple was still intact, and its services continued, and as long as they did so, an appeal was made to the Hebrews to return thereunto.  

Now that historical situation adumbrated a moral one. The Christian has been called out from the world to follow Christ, but the judgment of God has not yet fallen upon the world and burned it up. No, it still stands, and we are yet in it, and as long as this is the case, Satan seeks to get us to return thereunto. It is this which enables us to see the force of those verses which are now engaging our attention. Keeping in mind what has just been said, the reader should have no difficulty in discerning why the apostle reminds us, first, that the patriarchs lived on earth as strangers and pilgrims; and secondly, that they went not back again to the land of their birth. As we saw in our last article, that which was typified by the patriarchs living in separation from the Canaanites and their "dwelling in tents," was the Christian’ s renunciation of this world; that which was foreshadowed by their refusal to return unto Chaldea was the Christian’ s continued renunciation of the world, and his actual winning through to Heaven.  

In the verses which are now to be before us clear light is thrown upon an essential element in the Christian life. They present to us an aspect of Truth which, in some circles, is largely ignored or denied today. There are those who have pressed the blessed truth of the eternal Security of the Saints with a zeal that was not always according to knowledge: they have presented it in a way that suggests God preserves His people altogether apart from their use of means. They have stated it in a manner as to virtually deny the Christian’ s responsibility. They have implied that, having committed my soul unto the keeping of the Lord, I have no more to do with its safety, than I have with money which I have entrusted to the custody of a bank or the government. The result has been that, many who have accepted this false presentation of the truth have felt quite at ease in a course of careless and reckless living.  

So one-sided is the teaching we refer to, that its advocates will not allow for a moment that there is the slightest danger of a real Christian apostatizing. If a servant of God insists that there is, and yet he also affirms that no real saint of God has perished or ever will, they consider him inconsistent and illogical. They seem unable to recognize the fact that while it be perfectly true from the side of God’ s eternal counsels, the value of Christ’ s redemption, the efficacy of the Spirit’ s work, that none of the elect can be finally lost; yet it is equally true from the side of the Christian’ s frailty, the existence of the flesh still within, his being subject unto the assaults of Satan, and his living in a wicked world, that real (not theoretical or imaginary) danger menaces him from every side. No, they fondly imagine that there is only one side to the subject, the Divine side.  

But the verses we are now to ponder show the fallacy of this. So far from affirming that there was no possibility of the patriarchs going back again to that country which they had left— which; in type, would mean a returning to the world— the apostle boldly affirms (caring not who might charge him with being inconsistent with himself) that if their hearts had been set upon Chaldea, they "might have had opportunity to have returned." Had they grown weary of dwelling in tents and moving about from place to place in a strange land, and purposed to retrace their steps to Mesopotamia, what was there to hinder them so doing? True, that would have been an act of unbelief and disobedience, a despising and relinquishing of the promises; yet, from the human side, the way for them so to act was always open. Let us now weigh the details of our passage.  

"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned" (verse 15). There is a threefold connection between these words and that which immediately precedes. First, at the beginning of verse 13 the apostle had affirmed that all those to whom he was referring (and to whom he was directing the special attention of the Hebrews) had "in faith died"; in all that follows to the end of verse 16 he furnishes proof of his assertion. Second, in verse 15 the apostle continues the inference he had drawn in verse 14 from the last clause of verse 13: the confession made by the patriarchs manifested that their hearts were set upon Heaven, which was further evidenced by their refusal to return to Chaldea. Third, he anticipates and removes an objection: seeing that God had commanded them to take up their residence in another land (Canaan), they were "strangers" there by necessity. No, says the apostle; they were "strangers and pilgrims" by their own consent too: their hearts as well as their bodies were separated from Chaldea.  

The patriarch’ s remaining in a strange land was quite a voluntary thing on their part. And this brings us unto the very heart of what is a real difficulty for many: they do not see that when God "draws" a person (John 6:44), He does no violence to his will, that though exercising His sovereignty man also retains his freedom. Both are true, and hold good of the Christian life at every stage of it. Conversion itself is wholly brought about by the mighty operations of Divine grace, nevertheless it is also a free act on the part of the creature. Those who are effectually called by God out of darkness into His marvelous light, do, at conversion, surrender their whole being to Him, renouncing the flesh, the world, and the Devil, and vow to wage (by His grace) a ceaseless warfare against them. The Christian life is the habitual continuance of what took place at conversion, the carrying out of the vows then made, the putting of it into practice.  

Immediately before conversion a fierce conflict takes place in the soul. On the one side is the Devil, seeking to retain his captive by presenting to it the pleasures of sin and the allurements of the world, telling the soul that there will be no more happiness if these be relinquished and the rigid requirements of Christ’ s commandments be heeded. On the other side is the Holy Spirit, declaring that the wages of sin is death, that the world is doomed to destruction, and that unless we renounce sin and forsake the world, we must eternally perish. Furthermore, the Holy Spirit presses upon us that nothing short of a whole-hearted surrender to the Lordship of Christ can bring us into "the way of salvation." Torn between these conflicting impressions upon his mind, the soul is bidden to sit down and "count the cost" (Luke 14:28); to deliberately weigh the offers of Satan and the terms of Christian discipleship, and to definitely make his choice between them.  

It is not that man has the power within himself to refuse the evil and choose the good; it is not that God has left it for the creature to determine his own destiny; it is not that the temptations of Satan are equally powerful with the convictions of the Holy Spirit, and that our decision turns the scale between them. No indeed: not so do the Scriptures teach, and not so does this writer believe. Sin has robbed fallen man of all Power to do good, yet not his obligation to perform it. The destiny of all creatures has been unalterably fixed by the eternal decrees of God, yet not in such a way as to reduce them to irresponsible automatons. The operations of the Holy Spirit in God’ s elect are invincible, yet they do no violence to the human will. But while salvation, from beginning to end, is to be wholly ascribed to the free and sovereign grace of God, it nevertheless remains that conversion itself is the voluntary act of man, his own conscious and free surrendering of himself to God in Christ.  

Now the same diverse factors enter into the Christian life itself. Necessarily so, for, as said above, the Christian life is but a progressive continuance of how we begin. Repentance is not once and for all, but as often as we are conscious of having displeased God. Believing in Christ is not a single act which needs no repeating, but a constant requirement, as the "believeth" of John 3:16, and the "coming" of 1 Peter 2:4 plainly shows. So too our renunciation of the world is to be a daily process. The same objects which enthralled us before conversion are still to hand, and unless we are much upon our guard, unless our hearts are warmed and charmed by the loveliness of Christ, through maintaining a close fellowship with Him, they will soon gain power over us. Satan is ever ready to tempt, and unless we diligently seek grace to resist him, will trip us up.  

"And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned," but as the next verse shows, they did not do so. In this they were in striking and blessed contrast from Esau, who sold his birthright, valuing temporal things more highly than spiritual. In contrast from the Children of Israel who said one to another, "Let us make a captain, and let us return to Egypt" (Num. 14:4). In contrast from the Gadarenes, who preferred their hogs to Christ and His salvation (Mark 5). In contrast from the stony-ground hearers who "have no root, which for a while believed, and in time of temptation fall away" (Luke 8:13). In contrast from the apostates of 2 Peter 2:20-22, the latter end of whom is "worse with them than the beginning." Solemn warnings are these which each professing Christian needs to take to heart.  

Note how positively the apostle expressed it: "And truly" or "verily." "If they had been mindful," which means, had their minds frequently dwelt upon Chaldea, had their hearts desired it. How this shows the great importance of "girding up the loins of our minds" (1 Pet. 1:13), of disciplining our thoughts, for as a man "thinketh in his heart, so is he" (Prov. 23:7). "It is in the nature of faith to mortify, not only corrupt and sinful lusts, but our natural affections, and their most vehement inclinations, though in themselves innocent, if they are any way uncompliant with duties of obedience to the commands of God— yea herein lies the principal trial of the sincerity and power of faith. Our lives, parents, wives, children, houses, possessions, our country, are the principal, proper, lawful objects of our natural affections. But when they, or any of them, stand in the way of God’ s commands, if they are hindrances to the doing or suffering any thing according to His will, faith doth not only mortify, weaken and take off that love, but gives us a comparative hatred of them" (John Owen).  

"They might have had opportunity to have returned." They knew the way, were well furnished with funds, had plenty of time at their disposal, and health and strength for the journey. The Canaanites would not have grieved at their departure (Gen. 26:18-21), and undoubtedly their old friends would have heartily welcomed them back again. In like manner (as we have said before), the way back was wide open for the Hebrews to return unto Judaism: it was their special snare, and a constant and habitual renunciation of it was required of them. So too if we choose to return unto the world and engage again in all its vain pursuits, there are "opportunities" enough: enticements abound on every hand, and worldly friends would heartily welcome us to their society if we would but lower our colors, drop our godliness, and follow their course.  

But the patriarchs did not go back again to that country from whence they came out: instead, they persevered in the path of duty, and despite all discouragements followed that course which the Divine commandments marked out for them. In this they have left us an example. They hankered not after the wealth, honors, pleasures, or society of Chaldea: their hearts were engaged with something vastly superior. They knew that in Heaven they had "a better and enduring substance," and therefore they disdained the baubles which once had satisfied them. Divine grace had taught them that those sources of joy which they had once so eagerly sought, were "cisterns that can hold no water" (Jer. 2:13); but that in Christ they had an ever-flowing well, that springeth up unto everlasting life. Grace had taught them that it is sinful to make material things the chief objects of this life: they sought first the kingdom of God and His righteousness.  

So little did Abraham esteem Chaldea that he would not go thither in person to obtain a wife for his son, nor suffer Isaac to go, but sent his servant and made him swear that he would not bring her thither, if she were unwilling to come— another illustration that nothing is more voluntary than godliness. So it is with the Christian when he is first converted: the world has lost all its attractions for him, nor can it regain its hold upon his heart so long as he walks with God. The acutest test comes in seasons of prosperity. "David professeth himself to be a stranger and a pilgrim, not only when he was hunted like a partridge upon the mountains, but when he was in his palace, and in his best estate. We are not to renounce our comforts, and throw away God’ s blessings; but we are to renounce our carnal affections. We cannot get out of the world when we please, but we must get the world out of us. It is a great trial of grace to refuse the opportunity; it is the most difficult lesson to learn how to abound, more difficult than to learn how to want, and to be abased; to have comforts, and yet to have the heart weaned from comforts; not to be necessarily mortified, but to be voluntarily mortified" (T. Manton).  

It is not the absence of temptation, but the resisting of and prevailing over them which evidences the efficacy of indwelling grace. The power of voluntary godliness is manifested in the conflict, when we have the "opportunity" to go wrong, but decline it. Joseph had not only a temptation, but the "occasion" for yielding to it, yet grace forbade (Gen. 39:9). It was the command of God which held back the patriarchs from returning to Chaldea, and the same controls the hearts of all the regenerate. "It is easy to be good when we cannot be otherwise, or when all temptations to the contrary are out of the way. All the seeming goodness there is in so many, they owe it to the want of a temptation and to the want of an opportunity of doing otherwise" (T. Manton). Not so with the real Christians.  

"But now they desire a better country, that is, an heavenly; wherefore God is not ashamed to be called their God: for He hath prepared for them a city" (verse 16). The first half of this verse gives the positive side of what has been before us, and amplified what was said in verse 14. It is not enough to renounce the world, but we must also have our hearts carried forth unto better things: we must believe in and seek Heaven itself. There are some disdain worldly profits, but instead of seeking the true riches, are immersed in worldly pleasures. Others while despising fleshly recreations and dissipations, devote themselves to more serious occupations, yet "labor for that which satisfieth not" (Isa. 55:2). But the Christian, while passing through it, makes a sanctified use of the world, and has his affections set upon things above.  

"But now they desire a better country, that is an heavenly." It helps us to link together the four statements made concerning this. First , Abraham "looked for a city" (verse 10), which denotes faith’ s expectations of blessedness to come: it was not a mere passing glance of the mind, but a serious and constant anticipation of Celestial Bliss. Second , "They seek a Country" (verse 14): they make it the great aim and business of their lives to avoid every hindrance, overcome every obstacle, and steadfastly press forward along the Narrow Way that leads thither: "Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life" (1 Tim. 6:19). Third , "they desire a better Country’’ (verse 16): they long to be relieved from the body of this death, removed from this scene of sin, and be taken to be forever with the Lord: "We ourselves groan within ourselves, waiting for the adoption, the redemption of our body" (Rom. 8:23): he that has had a taste of Heaven in the joy of the spirit, his heart cries "when shall I come to the full enjoyment of my Inheritance!" Fourth , "they declare plainly that they seek a country" (verse 14): their daily walk makes it manifest that they belong not to this world, but are citizens of Heaven.  

One of the best evidences that we are truly seeking Heaven, is the possession of hearts that are weaned from this world. None will ever enter the Father’ s House on high in whose soul the first fruits of heavenly peace and joy does not grow now. He who finds his satisfaction in temporal things is woefully deceived if he imagines he can enjoy eternal things. He whose joy is all gone when earthly possessions are snatched from him, knows nothing of that peace which "passeth all understanding." And yet, if the auto, radio, newspaper, money to go to the movies, were taken away from the average "church-member," what would he then have left to make life worth living? O how few can really say, "Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation" (Hab. 3:17, 18).  

"Wherefore God is not ashamed to be called their God." "The word ‘ wherefore’ denotes not the procuring or meritorious cause of the thing itself, but the consequent or what ensued thereon" (John Owen). God will be no man’ s Debtor: "them that honor Me, I will honor" (1 Sam. 2:30 and cf. 2 Timothy 2:21) is His sure promise. By confessing they were strangers and pilgrims, the patriarchs had avowed their supreme desire for and hope of a portion superior to any that could be found on earth. Hence, because they were willing to renounce all worldly prospects so as to follow God in an obedient faith, for the sake of an invisible but eternal inheritance, He did not disdain to be known as their Friend and Portion.  

"We are hence to conclude that there is no place for us among God’ s children except we renounce the world, and that there will be for us no inheritance in Heaven except we become pilgrims on earth" (John Calvin).  

"God is not ashamed to be called their God." Here was the grand reward of their faith. So well did God approve of their desire and design, He was pleased to give evidence of His special regard unto them. "Not ashamed" literally signifies that He had no cause to "blush" because He had been disgraced by them— it is God speaking after the manner of men; it is the negative way of saying that He made a joyous acknowledgement of them, as a father does of dutiful children. When we think not only of the personal unworthiness of the patriarchs (fallen, sinful creatures), but also of their contemptible situation— "dwelling in tents" in a strange land— we may well marvel at the infinite condescension of the Maker of the universe identifying Himself with them. What incredible grace for the Divine Majesty to avow Himself the God of worms of the earth!  

Ah, those who renounce the world for God’ s sake shall not be the losers. But observe it was not simply, "God is not ashamed to be their God," but "to be called their God." He took this very title in a peculiar manner: unto Moses he said, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6). Thus, to be "called their God" means that He was their covenant God and Father. Not only is He the God of His children by creation and providence, but He is also unto them "the God of all grace" (1 Pet. 5:10), as He is the God of Christ and all the elect in Him. This He manifests by quickening, enlightening, guiding, protecting and making all things work together for their good. He continues to be such a God unto them through life and in death, so that they may depend upon His love, be assured of His faithfulness, count upon His power, and be safely carried through every trial, till they are landed on the shores of Eternal Bliss.  

"God is not ashamed to be called their God." The wider reference is to all the elect, who have a special interest in Him. These are known, first, by the manner of their coming into this relation. God brings His people into this special relation by effectually calling them and then when He has taken possession of their hearts, they choose Him for their all-sufficient portion, and completely give up themselves to Him. Their language is, "whom have I in heaven but Thee? and there is none upon earth that I desire beside Thee" (Ps. 73:25). Their surrender to Him is evidenced by, "Lord, what wilt Thou have me to do"? (Acts 9:6). Second, by their manner of living in this relation. They glorify God by their subjection to Him, love for Him, trust in Him. Unto those who have renounced all idols, God is not ashamed to be known as their God.  

Now if God be our "God" how contented we should be! "The Lord is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; yea, I have a goodly heritage" (Ps. 16:5, 6): this should ever be our language. How confident we should be! "The Lord is my Shepherd: I shall not want" (Ps. 23:1): this should ever be our boast. How joyful we should be! "Because Thy loving kindness is better than life, my lips shall praise Thee" (Ps. 63:3): this should ever be our confession. "Thou wilt show me the path of life: in Thy presence is fullness of joy; at Thy right hand there are pleasures forevermore" (Ps. 16:11): when brought Home to glory we shall better understand what this connotes— "their God."  

How may I know that God is my "God"? Did you ever enter into covenant with Him? "Was your spirit ever subdued to yield to Him? Do you remember when you were bond-slaves of Satan, that God broke in upon you with a mighty and powerful work of grace, subduing your heart, and causing you to yield, to give the hand to Him, to come and lie at his feet, and lay down the weapons of defiance? Didst thou ever come as a guilty creature, willing to take laws from God? Though it be God’ s condescension to capitulate with us, yet we do not capitulate with Him as equals, but as a subdued creature, who is taken captive and ready to be destroyed every moment, and is therefore willing to yield and cry quarter. How do you behave yourselves in the covenant? Do you love God as the chiefest good? Do you seek His glory as the utmost end? Do you obey Him as the highest Lord ? Do you depend on Him as your only Paymaster? This is to give God the glory of a God" (T. Manton).  

"For He hath prepared for them a City." Here is the crowning evidence that He is their "God." The "City" is Heaven itself. It is spoken of as "prepared" because God did, in His eternal counsels, appoint it: see Matthew 20:23, 1 Corinthians 2:9. But sin entered? True, and Christ has put away the sins of His people, and has entered Heaven as their Representative and Forerunner: therefore has He gone there to "prepare" a place for us, having laid the foundation for this in His own merits; and hence we read of "the purchased possession" (Eph. 1:14). He is now in Heaven possessing it in our name. O what cause have we to bow in wonderment and worship.  

  

  

Combined Bible: Heb 11:17-19

Faith of Abraham   

(Hebrews 11:17-19)   

This chapter is the chronology of faith, or a record of some of the outstanding acts which that grace has produced in all ages. The apostle having mentioned the works wrought by the faith of those who lived before the Flood (verses 4-7), and having spoken of the patriarchs in general (verses 8-16), now mentions them in detail. He begins again with that of Abraham, who in this glorious constellation shines forth as a star of the first magnitude, and therefore is fittingly styled the father of the faithful. Three principal products of his faith are here singled out: his leaving the land of his birth, upon the call of God (verse 8); the manner of his life in Canaan, sojourning in tents (v. 9); and his offering up of Isaac. The first pictures conversion, the second the Christian's life in this world, the third the triumphant consummation of faith.  

Among all the actings of Abraham's faith nothing was more remarkable and noteworthy than the offering up of his son Isaac. Not only was it the most wonderful work of faith ever wrought, and therefore is the most illustrious of all examples for us to follow (the life and death of Christ alone excepted), but it also supplies the most blessed shadowing out of the love of God the Father in the gift of His dear Son. The resemblances pointed by the type are numerous and striking. Abraham offered up a son, his only begotten son. Abraham delivered up his son to a sacrificial death, and, in purpose, smote him. But observe too how the antitype excelled the type. Abraham's son was only a man. Abraham offered up Isaac under Divine command: God was under no constraint, but gave Christ freely. Abraham's son suffered not; Christ did.  

Let it not be forgotten that the chief design before the apostle throughout this chapter, was to demonstrate unto his tried brethren the great efficacy of faith: its power to sustain a very great trial, to perform a very difficult duty, and to obtain a very important blessing. Unmistakably were these three things illustrated in the case we are now to consider. As we have already seen, it was not without good reason that Abraham is designated the father of all who believe. But among all the actings of his faith none was more memorable than its exercise upon Mount Moriah. If we consider the object of it, the occasion of it, the hindrances which stood in his way, and his blessed victory, we cannot but admire and wonder at the power of Divine grace triumphing over the weakness of the flesh.  

"By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son" (verse 17). For a clearer understanding of this verse we need to consult Genesis 22: there we read, "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" (verses 1, 2). The whole of what follows in Genesis 22, to the end of verse 19, should be carefully read. Before attempting to expound our present verse and make application to ourselves of its practical teachings, let us seek to remove one or two difficulties which may stand in the way of the thoughtful reader.  

First, "By faith Abraham, when he was tried, offered up Isaac." The word "offered up" is the same that is used for slaying and offering up sacrifices. Here then is the problem: how could Abraham "offer up" his son by faith, seeing that it was against both the law of nature and the law of God for a man to slay his own son? Genesis 22:2, however, shows that his faith had a sure foundation to rest upon, for the Lord Himself had commanded him so to do. But this only appears to remove the difficulty one stage farther back: God Himself had laid it down as a law that "whoso sheddeth man's blood, by man shall his blood be shed" (Gen. 9:6). True, but though His creatures are bound by the laws He has prescribed them, God Himself is not.  

God is under no law, but is absolute Sovereign. Moreover, He is the Lord of life, both Giver and Preserver of it, and therefore has He an indisputable right to dispose of it, to take it away when He pleases, by what means or instruments He sees fit. God possesses supreme authority, and when He pleases sets aside His own laws, or issues new ones contrary to those given previously. By His own imperial fiat, Jehovah now, by special and extraordinary command, constituted it a duty for Abraham to do what before had been a sin. In similar manner, He who gave commandment "thou shalt not make unto thee any graven image or any likeness" (Ex. 20:4), ordered Moses to make a brazen serpent (Num. 21:8)! Learn, then, that God is bound by no law, being above all law.  

Second, but how could it be truly said that Abraham "offered up Isaac," seeing that he did not actually slay him? In regard to his willingness, in regard to his set purpose, and in regard to God's acceptance of the will for the deed, he did do so. There was no reserve in his heart, and there was no failure in his honest endeavors. He took the three days' journey to the appointed place of sacrifice; he bound Isaac unto the altar, and took the knife into his hand to slay him. And God accepted the will for the deed. This exemplifies a most important principle in connection with God's acceptance of the Christian's obedience. The terms of His law have not been lowered: God still requires of us personal, perpetual, and perfect obedience. But this we are unable to render to Him while in our present state. And so, for Christ's sake, where the heart (at which God ever looks) truly desires to fully please Him in all things, and makes an honest and sincere effort to do so, God graciously accepts the will for the deed. Carefully ponder 2 Corinthians 8:12 which illustrates the same blessed fact, and note the word "willing" in Hebrews 13:18!  

Third, the statement made in Genesis 22:1, "God did tempt Abraham,'' or as our text says, "when he was tried," for that is exactly what both the original Hebrew and Greek word signifies: to make trial of. "It is an act of God whereby He proveth and makes experience of the loyalty and obedience of His servants" (W. Perkins). And this not for His own information (for He "knoweth our thoughts afar off"), but for their own knowledge and that of their fellows. Christ put the rich young ruler to the proof when He said, "Go, sell that thou hast, and give to the poor" (Matthew 19:21). So too He made trial of the Canaanitish woman when He said, "It is not meet to take the children's bread and to cast it to the dogs" (Matthew 15:26).  

"By faith Abraham, when he was tried, offered up Isaac." In order to understand and appreciate the fact that it was "by faith" Abraham offered up Isaac, we must examine more closely the nature of that test to which the Lord submitted the one whom He condescended to call his "friend." In bidding him to sacrifice his beloved son, that ordeal combined in it various and distinct features: it was a testing of his submission or loyalty to God; it was a testing of his affections, as to whom he really loved the more: God or Isaac; it was a testing of which was the stronger within him: grace or sin; but supremely, it was a testing of his faith.  

Carnal writers see in this incident little more than a severe trial of Abraham's natural affections. It cannot be otherwise, for water never rises above its own level; and carnal men are incapable of discerning spiritual things. But it is to be carefully noted that Hebrews 11:17 does not say, "In submission to God's holy will, Abraham offered up Isaac," though that was true; nor "out of supreme love for God he offered his son," though that was also the case. Instead, the Holy Spirit declares that it was "by faith" that the patriarch acted, declaring that "he that had received the promises offered up his only begotten son." Most of the modern commentators, filled with fleshly sentiment rather than with the Holy Spirit, completely miss this point, which is the central beauty of our verse. Let us seek then to attend unto it the more particularly.  

In calling upon Abraham to sacrifice his son as a burnt offering, the Lord submitted his faith to a fiery ordeal. How so? Because God's promises to Abraham concerning his "seed" centered in Isaac, and in bidding him slay his only son, He appeared to contradict Himself. Ishmael had been cast out, and Isaac's posterity alone was to be reckoned to Abraham as the blessed seed among whom God would have His church. Isaac had been given to Abraham after he had long gone childless and when Sarah's womb was dead, therefore there was no likelihood of his having any more sons by her. At the time, Isaac himself was childless, and to kill him looked like cutting off all his hopes. How then could Abraham reconcile the Divine command with the Divine promise? To sacrifice his son and heir was not only contrary to his natural affections, but opposed to carnal reason as well.  

In like manner God tests the faith of His people today. He calls upon them to perform the acts of obedience which are contrary to their natural affections and which are opposed to carnal reason. "If any man will come after Me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24). How many a Christian has had his or her affections drawn out toward a non-Christian, and then has come to them that piercing word, "Be ye not unequally yoked together with unbelievers" (2 Cor. 6:14)! How many a child of God has had his membership in a "church" where he saw that Christ was dishonored; to heed that Divine command, "Wherefore come out from among them, and be ye separate, saith the Lord" (2 Cor. 6:17) entailed leaving behind those near and dear in the flesh; but the call of God could not be disregarded, no matter how painful obedience to it might be.  

But when are we put to such a trial as to offer up our Isaac? To this question the Puritan Manton returned a threefold answer. First, in the case of submission to the strokes of providence, when near relations are taken away from us. God knows how to strike us in the right vein; there will be the greatest trial where our love is set. Second, in case of self-denial, forsaking our choicest interests for a good conscience. We must not only part with mean things, but such as we prize above anything in the world. When God requires it (as He did with the writer) that we should forsake father and mother, we must not demur; nay, our lives should not be dear unto us (Acts 20:24). Third, in mortifying our bosom lust: this is what is signified by cutting off a "right hand" or plucking out a "right eye" (Matthew 5:29, 30).  

Let us notice the time when Abraham was thus tested. The Holy Spirit has emphasized this in Genesis 22:1 by saying, "And it came to pass after these things, that God did tempt Abraham." A double reference seems to be made in these words. First, a general one to all the preceding trials which Abraham had endured -- his journey to Canaan, his sojourning there in tents, the long, long wait for the promised heir. Now that he had passed through a great fight of afflictions, he is called upon to suffer a yet severer test. Ah, God educates His children little by little: as they grow in grace harder tasks are assigned them, and deeper waters are called upon to be passed through, that enlarged opportunities may be afforded for manifesting their increased faith in God. It is not the raw recruit, but the scarred veteran, who is assigned a place in the front ranks in the battle. Think it not strange then, fellow-Christian, if thy God is now appointing thee severer tests than He did some years ago.  

Second, a more specific reference is made in Genesis 22:1 to what is recorded in the previous chapter: the miraculous birth of Isaac, the great feast that Abraham made, when he was weaned (verse 8), and the casting out of Ishmael (verse 14). The cup of the patriarch's joy was now full. His outlook seemed most promising: not a cloud appeared on the horizon. Yet it was then, like a heavy clap of thunder out of a clear sky, that the most trying test of all came upon him! Yes, and so it was just after God had pronounced Job "a perfect man and an upright" that He delivered all that he had into Satan's hands (Job 1:8, 12). So too it was when Paul had been rapt to the third heaven, when he received such "abundance of revelations,'' that there was given him "a thorn in the flesh, the messenger of Satan to buffet him" (2 Cor. 12:1-7).  

How we need to seek grace that we may be enabled to hold every thing down here with a light hand. Rightly did an old writer say, "Build not thy nest on any earthly tree, for the whole forest is doomed to be cut down." It is not only for God's glory, but for our own good, that we set our affections upon "things above." And in view of what has just been before us, how necessary it is that we should expect and seek in advance to be prepared for severe trials. Are we not bidden to "hear for the time to come" (Isa. 42:23)? The more we calmly anticipate future trials, the less likely are we to be staggered and overcome by them when they arrive: "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you" (1 Pet. 4:12).  

Having observed the time when Abraham was tested, let us now consider the severity of his trial. First the act itself. Abraham was ordered to slay, not all his bullocks and herds, but a human being; and that not one of his faithful servants, but his beloved son. Abraham was bidden, not to banish from home or send him out of Canaan, but to cut him off out of the land of the living. He was commanded to do a thing for which no reason could be assigned save the authority of Him who gave the command. He was bidden to do that which was most abhorrent to natural feeling. He must not only consent unto the death of his dear Isaac, but himself be his executioner. He was to slay one who was guilty of no crime, but who (according to the Divine record) was an unusually dutiful, loving, and obedient child. Was ever such a demand made upon a human creature before or since!  

Second, consider the offerer. In our text he is presented in a particular character: "he that had received the promises," which is the key clause to the verse. God had declared unto Abraham that He would establish an everlasting covenant with Isaac and with his seed after him (Gen. 17:9). Isaac, and none other, was the "seed" by whose posterity Canaan should be possessed (Gen. 12:7). It was through him that all nations should be blessed (Gen. 17:7), and therefore it must be through him that Christ, according to the flesh, would proceed. These promises Abraham had "received": he had given credit for them, firmly believed them, fully expected their performance. Now the accomplishment of those promises depended upon the preservation of Isaac's life-at least until he had a son; and to sacrifice him now, appeared to render them all null and void, making their fulfillment impossible.  

"He that had received the promises" - "which noteth not only the revelation of the promises, concerning a numerous issue, and the Messiah to come of his loins, but the entertaining of them and cordial assent to them. He received them not only a private believer, but as a feoffee in trust for the use of the church. In the first ages of the world God had some eminent persons who received a revelation of His will in the name of the rest. This was Abraham's case, and he is here viewed not only as a father, a loving father, but as one who had received the promises as a public person, and father of the faithful-the person whom God had chosen in whom to deposit the promises" (T. Manton). Herein lay the spiritual acuteness of the trial: would he not in slaying Isaac be faithless to his trust? would he not by his own act place the gravestone on all hope for the fulfillment of such promises?  

Forcibly did Matthew Henry, when commenting upon the time at which Abraham received this trying command from God, say, "After he had received the promises that this Isaac should build up his family, and that 'in him his seed should be called' (Heb. 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in Him; so that in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole truth, to sacrifice his own soul and his hope of salvation, to cut off the church of God at one blow; a most terrible trial!" If Isaac were slain, then all seemed to be lost.  

It may be asked, But why should God thus try the faith of the patriarch? For Abraham's own sake that he might the better know the efficacy of that grace which God had bestowed upon him. As the suspending of a heavy weight upon a chain reveals either its weakness or its strength, so God places His people in varied circumstances which manifest that state of their hearts-whether or no their trust be really in Him. The Lord tried Hezekiah to show unto him his frailty (2 Chron. 32:31); he tried Job to show that though He slew him yet would he trust in God. Second, for the sake of others, that Abraham might be an example to them. God had called him to be the father of the faithful, and therefore would He show unto all generations of his children what grace He had conferred upon him-what a worthy "father" or pattern he was (condensed from W. Gouge).  

In like manner, God tries His people today and puts to the proof the grace which He has communicated to their hearts: this, both for His own glory, and for their own comfort. The Lord is determined to make it manifest that He has on earth a people who will forsake any comfort and endure any misery rather than forego their plain duty; who love Him better than their own lives, and who are prepared to trust Him in the dark. So too we are the gainers, for we never have clearer proof of the reality of grace than when we are under sore trials. "Knowing that tribulation worketh patience, and patience experience, and experience hope" (Rom. 5:3, 4). As another has said, "By knocking upon the vessel we see whether it is full or empty, cracked or sound, so by these knocks of providence we are discovered."  

Rightly did John Owen point out, "Trials are the only touchstone of faith, without which men must want (lack) the best evidence of its sincerity and efficacy, and the best way of testifying it unto others. Wherefore we ought not to be afraid of trials, because of the admirable advantages of faith, in and by them." Yea, the Word of God goes farther, and bids us, "Count it all joy when ye fall into divers temptations" or "trials," declaring "that the trying of your faith worketh patience; but let patience have her perfect work, that ye may be perfect and entire, wanting nothing" (James 1:2-4). So too, "Though now for a season, if need be, ye are in heaviness through manifold temptations (or "trials") that the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor, and glory at the appearing of Jesus Christ" (1 Pet. 1:6, 7).  

In conclusion, let us observe how Abraham conducted himself under this sore trial: "he that had received the promises offered up his only begotten son." Many instructive details concerning this are recorded in Genesis 22. There it will be found that Abraham consulted not with Sarah-why should he, when he already knew God's will on the matter! Nor was there any disputing with God, as to the apparently flagrant disprepancy between His present command and His previous promises. Nor was there any delay: "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" (Gen. 22:3). And how is his unparalleled action to be accounted for? From what super-fleshly principle did it spring? A single word gives the answer: FAITH. Not a theoretical faith, not a mere head-knowledge of God, but a real, living, spiritual, triumphant, faith.  

"By faith Abraham, when he was tried, offered up Isaac." By faith in the Divine justice and wisdom behind the command so to act. By faith in the veracity and faithfulness of God to make good His own promises. Fully assured that God was able to fulfill His word, Abraham closed his eyes to all difficulties, and steadfastly counted upon the power of Him that cannot lie. This is the very nature or character of a spiritual faith: it persuades the soul of God's absolute supremacy, unerring wisdom, unchanging righteousness, infinite love, almighty power. In other words, it rests upon the character of the living God, and trusts Him in the face of every obstacle. Spiritual faith makes its favored possessor judge that the greatest suffering is better than the least sin; yea, it unhesitatingly avows "Thy loving kindness is better than life" (Ps. 63:3).  

We must leave for our next article the consideration of the remainder of our passage. But in view of what has already been before us, is not both writer and reader constrained to cry unto God, "Lord, have mercy upon reel Pardon my vile unbelief, and graciously subdue its awful power. Be pleased, for Christ's sake, to work in me that spiritual and supernatural faith which will honor Thee and bear fruits to Thy glory. And if Thou hast, in Thy discriminating grace, already communicated to me this precious, precious gift, then graciously deign to strengthen it by the power of Thy Holy Spirit; call it forth into more frequent exercise and action. Amen."  

"Yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God" (Rom. 6:13). The Lord has an absolute claim upon us, upon all that we have. As our Maker and Sovereign He has the fight to demand from us anything He pleases, and whatsoever He requires we must yield (1 Chron. 29:11). All that we have comes from Him, and must be held for Him, and at His disposal (1 Chron. 29:14). The Christian is under yet deeper obligations to part with anything God may ask from him: loving gratitude for Christ and His so great salvation, must loosen our hold on every cherished temporal thing. The bounty of God should encourage us to surrender freely whatever He calls for, for none ever lose by giving up anything to God. Yet powerful as are these considerations to any renewed mind, the fact remains that they move us not until faith is in exercise. Faith it is which causes us to yield to God, respond to His claims, and answer His calls.  

"By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only begotten son. Of whom it was said, That in Isaac shall thy Seed be called: Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure" (Heb. 11:17-19). The apostle's purpose in citing this remarkable incident, was to show that it is the property of faith to carry its possessor through the greatest trials, with a cheerful submission and acceptable obedience to the will of God. In order to make this clearer unto the reader, let us endeavor to exhibit the powerful influence which faith has to support the soul under and carry it through testings and trials.  

First, faith judgeth of all things aright: it impresses us with a sense of the uncertainty and fleetingness of earthly things, and causes us to highly esteem invisible and heavenly things. Faith is a spiritual prudence opposed not only to ignorance, but also to folly: so much unbelief as we have, so much folly is ours-"O fools and slow of heart to believe" (Luke 24:25). Faith is a spiritual wisdom, teaching us to value the favour of God, the smiles of His countenance, the comforts of Heaven; it shows us that all outward things are nothing in comparison with inward peace and joy. Carnal reason prizes the concernments of the present life and grasps at its riches and honors; sense is occupied with fleshly pleasures; but faith knows "Thy loving kindness is better than life" (Ps. 63:3).  

Second, faith solves all riddles and doubts when we are in a dilemma: what a problem confronted Abraham; what! shall I offer Isaac and bring to naught God's promises, or must I disobey Him on the other side? Faith removed the difficulty: "accounting that God was able to raise him up even from the dead." Faith believes the accomplishment of the promise, whatever reason and sense may say to the contrary; it cuts the knot by a resolute dependence upon the power and fidelity of God. Faith casts down carnal imaginations and every high thing that exalteth itself against God, and brings into captivity every thought to the obedience of Christ.  

Third, faith is a grace which looks to future things, and in the light of their reality the hardest trials seem nothing. Sense is occupied only with things present, and thus to nature it appears troublesome and bitter to deny ourselves. But the language of faith is, "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen" (2 Cor. 4:17, 18). Faith looks within the veil, and so has a mighty influence to support the soul in time of trial. He who walks in the light of Eternity goes calmly and happily along through the mists and fogs of time; neither the frowns of men nor the blandishments of the world affect him, for he has a ravishing and affecting sight of the glorious Inheritance to which he is journeying.  

Fourth, "faith worketh by love" (Gal. 5:6), and then nothing is too near and dear to us if the relinquishing of them will glorify God. Faith not only looks forward, but backward; it reminds the soul of what great things God has done for us in Christ. He has given us His beloved Son, and He is worth infinitely more than all we can give to Him. Yes, faith apprehends the wondrous love of God in Christ, and says, If He gave the Darling of His bosom to die for me, shall I stick at any little sacrifice? If God gave me Christ shall I deny Him my Isaac: I love him well, but I love God better. Thus faith works, urging the soul with the love of God, that we may out of thankfulness to Him part with those comforts which He requires of us.  

"Of whom it was said, That in Isaac shall thy Seed be called" (verse 18). This was brought in by the apostle to show wherein lay the greatest obstacle before Abraham's faith. First, he was called on to "offer up" his son and heir. Second, and this after he had "received the promises." Third, not Ishmael, but his "only begotten" or well-beloved Isaac-this is the force of the expression: it is a term of endearment as John 1:18, 3:16 shows. Fourth, he must slay the one from whom the Messiah Himself was to issue, for this is clearly the meaning of the Divine promise recorded in verse 18.  

Long ago John Owen called attention to the fact that the Socinians (Unitarians) reduced God's promise to Abraham unto two heads: first that of a numerous posterity, and second that this posterity should inhabit and enjoy the land of Canaan as an inheritance. But this, as he pointed out, directly contradicts the apostle, who in Heb. 11:39 affirms that, when they had possessed the land of Canaan almost unto the utmost period of its grant unto them, had not received the accomplishment of the promise--we wish our modern "dispensationalists" would ponder that verse. While it is true that the numerous posterity of Abraham and their occupancy of Canaan were both means and pledges of the fulfillment of the promise, yet Acts 2:38, 39 and Galatians 3:16 make it unmistakably plain that the subject-matter of the promise was Christ Himself, with the whole work of His meditation for the redemption and salvation of His Church.  

"Of whom it was said, That in Isaac shall thy Seed be called." This Divine promise is first found in Genesis 21:12, and the occasion of God's giving it unto Abraham supplies us with another help towards determining its significance. In the context there, we find that the Lord had given orders for the casting out of Hagar and her son, and we read, "And the thing was very grievous in Abraham's sight because of his son" (Gen. 21:11). Then it was, to console his stricken heart, that Jehovah said unto His "friend": grieve not over Hagar's son, for I will give thee One who is better than a million Ishmaels; I will give thee a son from whom shall descend none other than the promised Savior and Redeemer. And now Abraham was called upon to slay him who was the marked-out progenitor of the Messiah! No ordinary faith was called for here!  

Who can doubt but that now Abraham was sorely pressed by Satan! Would he not point out how "inconsistent" God was?--as he frequently will to us, if we are foolish enough to listen to his vile accusations. Would he not appeal to his sentiments and say, How will Sarah regard you when she learns that you have killed and reduced to ashes the child of her old age? Would he not seek to persuade Abraham that God was playing with him, that He did not really mean to be taken seriously, that he could not be so cruel as to require a righteous father to be the executioner of his own dutiful son? In the light of all that is revealed of our great Enemy in Holy Writ, and in view of our own experience of his fiendish assaults, who can doubt but what Abraham now became the immediate object of the Devil's attack.  

Ah, nothing but a mind that was stayed upon the Lord could have then resisted the Devil, and performed a task which was so difficult and painful. "Had he been weak in faith, he would have doubted whether two revelations, apparently inconsistent, could come from the same God, or, if they did, whether such a God ought to be trusted and obeyed. But being strong in faith, he reasoned in this way: This is plainly God's command, I have satisfactory evidence of that; and therefore it ought to be immediately and implicitly obeyed. I know Him to be perfectly wise and righteous, and what He commands must be right. Obedience to this command does indeed seem to throw obstacles in the way of the fulfillment of a number of promises which God has made to me. I am quite sure that God has made those promises; I am quite sure that He will perform them. How He is to perform them, I cannot tell. That is His province, not mine. It is His to promise, and mine to believe; His to command, and mine to obey" (John Brown).  

The incident we are now considering shows us again that faith has to do not only with the promises of God, but with His precepts as well. Yea, this is the central thing which is here set before us. Abraham had been "strong in faith" when God had declared he should have a son by his aged wife (Rom. 4:19), not being staggered by the seemingly insurmountable difficulty that stood in the way; and now he was strong in faith when God bade him slay his son, refusing to be deterred by the apparently immovable obstacle which his act would interpose before his receiving the Seed through Isaac. Ah, dear reader, make no mistake upon this point: a faith which is not as much and as truly engaged with the precepts as it is with the promises of God, is not the faith of Abraham, and therefore is not the faith of God's elect. Spiritual faith does not pick and choose: it fears God as well as loves Him.  

As the promises are not believed with a lively faith unless they draw off our hearts from the carnal vanities to seek that happiness which they offer us, so the commandments are not believed rightly unless we be fully resolved to acquiesce in them as the only rule to guide us in the obtaining that happiness, and to adhere to and obey them. The Psalmist declared, "I have believed Thy commandments" (Ps. 119:66); he recognized God's authority behind them, there was a readiness of heart to hear His voice in them, there was a determination of will for his actions to be regulated by them. So it was with Abraham, and so it must be with us if we would furnish proof that he is our "father." "If ye were Abraham's children, ye would do the works of Abraham" (John 8:39).  

God's Word is not to be taken piece-meal by us, but received into our hearts as a whole: every part must affect us, and stir up dispositions in us which each several part is suited to produce. If the promises stir up comfort and joy, the commandments must stir up love, fear, and obedience. The precepts are a part of Divine revelation. The same Word which calls upon us to believe in Christ as an all-sufficient Savior, also bids us to believe the commandments of God, for the molding of our hearts and the guiding of our ways. There is a necessary connection between the precepts and the promises, for the latter cannot do us good until the former be heeded: our consent to the Law precedes our faith in the Gospel. God's commands "are not grievous" (1 John 5:3). Christ must be accepted as Lawgiver before He becomes our Redeemer: Isaiah 33:22.  

How the readiness of Abraham to sacrifice his son condemns those who oppose God's commands, and will not sacrifice their wicked and filthy lusts! "Whosoever he be of you," says Christ, "that forsaketh not all that he hath, he cannot by My disciple" (Luke 14:33): by which He meant, until he does in heart sincerity and resolute endeavor turn away from all that stands in competition (for our affections) with the Lord Jesus, he cannot become a Christian: see Isaiah 55:7. In vain do we claim to be saved if the world still rules our hearts. Divine grace not only delivers from the wrath to come, but even now it effectually "teaches" its recipients to deny "all ungodliness and worldly lusts, that we should live soberly, righteously, and godly in this present world" (Titus 2:12).  

"Accounting that God was able to raise him up, even from the dead" (verse 19). Here we learn what was the immediate object of Abraham's faith on this occasion, namely, the mighty power of God. He was fully assured that the Lord would work a miracle rather than fail of His promise. Ah, my brethren, it is by meditating upon God's sufficiency that the heart is quietened and faith is established. In times of temptation when the soul is heavy with doubts and fears, great relief may be obtained by pondering the Divine attributes, particularly, God's omnipotency. His all-mighty power is a special prop to faith. The faith of saints has in all ages been much strengthened hereby. Thus it was with the three Hebrews: "our God whom we serve is able to deliver us from the burning fiery furnace" (Dan. 3:17)! "With God all things are possible" (Mark 10:27): He is able to make good His word, though all earth and hell seem to make against it.  

Here too we see exhibited another of faith's attributes, namely, the committal of events unto God. Carnal reason is unable to rest until a solution is in sight, until it can see a way out of its difficulties. But faith spreads the need before God, rolls the burden upon Him, and calmly leaves the solution to Him. "Commit thy works unto the Lord, and thy thoughts shall be established" (Prov. 16:3): when this is truly done by faith we are eased of many tossings of mind and agitations of soul that would otherwise distress us. So here, Abraham committed the event unto God, reckoning on His power to raise Isaac again, though he should be killed. This is the very nature of spiritual faith: to refer our case unto Him, and wait calmly and expectantly for the promised deliverance, though we can neither perceive nor imagine the manner in which it shall be brought about. "Commit thy way unto the Lord: trust also in Him; and He shall bring to pass" (Ps. 37:5).  

O how little faith is in exercise among the professing people of God today. Occupied almost wholly with the rising tide of evil in the world, with the rapid spread of Romanism, with the apostasy of Protestantism, the vast majority of those now bearing the name of Christ conclude that we are facing a hopeless situation. Such people seem to be ignorant of the history of the past. Both in O.T. times and at different periods of this dispensation, things have been far worse than they now are. Moreover, such trembling pessimists leave out God: is not HE "able" to cope with the present situation? A hesitating "Yes" may be given, at once nullified by the query, "But where is the promise that He will do so?" Where? Why in Isaiah 59:19, "When the enemy shall come in like a flood (has he not already done so!), the Spirit of the Lord shall lift up a standard against him"-but who believes it!  

Ah, my Christian reader, ponder thoughtfully that blessed affirmation of Him that cannot lie, and then bow the head in shame for thine unbelief. Every thing in the world may seem to lie dead against the fulfillment of many a Divine promise, yet no matter how dark and dreadful the outlook appears, the Church of God on earth today is not facing nearly so critical and desperate a situation as did the father of the faithful when he had his knife at the breast of him on whose one life the accomplishment of all the promises did depend. Yet he rested in the faithfulness and power of God to secure His own veracity: and so may we do also at this present juncture. He who responded to the faith of sorely-tried Abraham, to the faith of Moses when Israel stood before the Red Sea, to the three Hebrews when cast in Babylon's furnace, will to ours, if we really trust Him. Forsake then your newspapers, brethren, get ye to your knees, and pray expectantly for a fresh outpouring of the Holy Spirit. Man's extremity is always God's opportunity.  

"Accounting that God was able to raise him up, even from the dead." This supplies an interesting sidelight on the spiritual intelligence of the patriarchs. The O.T. saints were very far from being as ignorant as some of our superficial moderns suppose. Erroneous conclusions have often been drawn from the silence of Genesis on various matters: the later books of Scripture frequently supplement the concise accounts supplied in the earlier ones. Rightly did John Owen point out, "Abraham firmly believed, not only in the immortality of the souls of men, but also the resurrection from the dead. Had he not done so, he could not have betaken himself unto this relief in his distress. Other things he might have thought of, wherein God might have exercised His power; but he could not believe that He would do it, in that which itself was not believed by him."  

Some, perhaps, think that Owen drew too much on his imagination, that he read into Hebrews 11:19 what is not really there. If so, they are mistaken. There is one clear statement in Genesis 22, which, though not quoted by the eminent Puritan, fully establishes his assertion: there we are told that the patriarch said unto his young men, "I and the lad will go yonder and worship, and come again to you" (verse 5). This is exceedingly blessed. It shows us that Abraham was not occupied with his faith, his obedience, or with anything in himself, but solely with the living God: the "worship" of Him filled his heart and engaged all his thoughts. The added words "and come again to you" make it unmistakably plain that Abraham confidently expected Jehovah to raise again from the dead the one he was about to sacrifice unto Him as a burnt offering. A wonderful triumph of faith was this: recorded for the praise of the glory of God's grace, and for our instruction.  

O my dear brethren and sisters in Christ, we want you to do something more than read through this article: we long for you to meditate upon this blessed sequel to Abraham's sore trial. He was tested as none other ever was, and grand was the outcome; but between that testing and its happy issue there was the exercise of faith, the counting upon God to interpose on his behalf, the trusting in His all-sufficient power. And God did not fail him: though He tried his faith to the limit, yet in the nick of time the Lord intervened. This is recorded for our encouragement, especially for those who are now passing through a fiery furnace. He who can deliver from death, what cannot He do! Say then with one of old, "Neither is there any Rock (to stay ourselves upon) like our God" (1 Sam. 2:2): Hannah had found a mighty support to her faith in the power of God.  

"By faith Abraham . . . offered up Isaac . . . accounting that God was able to raise him up." Faith, then, expects a recompense from God. Faith knows that it is a saving bargain to lose things for Christ's sake. Faith looks for a restitution of comforts again, either in kind or in value: "There is no man that hath left house, or brethren, . . . for My sake and the Gospel's, but he shall receive an hundredfold now in this time, houses and brethren... and in the world to come eternal life" (Mark 10:29, 30)-that is, either actually so, or an abundant equivalent. When one of the kings of Israel was bidden by the Lord to dismiss the army he had hired, he was troubled, and asked, "What shall we do for the hundred talents which I have given to the army of Israel" (2 Chron. 25:9); whereupon the prophet replied, "The Lord is able to give thee much more than this"! When a man, through faithfulness to Christ, is exposed unto the frowns of the world, and his family faces starvation, let him know that God will undertake for him. The Lord will be no man's Debtor.  

"From whence also he received him in a figure" (verse 19). Abraham had, as to his purpose, sacrificed Isaac, so that he considered him as dead; and he (thus) received him back from the dead-not really, but in a manner bearing likeness to such a miracle. This illustrates and demonstrates the truth of what has just been said above. God returns again to us what we offer to Him: "whatsoever a man soweth that shall he also reap" (Gal. 6:7). "That which he hath given will He pay him again" (Prov. 19:17), for He will not be beholden to any of His creatures. Hannah gave up Samuel to the Lord, and she had many more children in return (1 Sam. 2:20, 21). How great, then, is the folly of those who withhold from God anything which He asks of them: how they forsake their own mercies, stand in their own light, and hinder their own good.  

"From whence also he received him in a figure." Here is the grand outcome of the patriarch's faith. First, the trial was withdrawn, Isaac was spared: the speediest way to end a trial is to be completely resigned to it; if we would save our life, we must lose it. Second, he had the expressed approval of the Lord, "now I know that thou fearest God" (Gen. 22:12): he whose conscience is clear before God enjoys great peace. Third, he had a clearer view of Christ than he had before: "Abraham saw My day" said the Savior-the closer we keep to the path of obedience the more real and precious will Christ be unto us. Fourth, he obtained a fuller revelation of God's name: he called Him "Jehovah-Jireh" (Gen. 22:14): the more we stand the test of trial the better instructed shall we be in the things of God. Fifth, the covenant was confirmed to him (Gen. 22:16, 17): the quickest road to full assurance is full obedience.  

  

  

  

Combined Bible: Heb 11:20

Faith of Isaac   

(Hebrews 11:20)   

Though Isaac lived the longest of the four great patriarchs, yet less is recorded about him than any of the others: some twelve chapters are devoted to the biography of Abraham, and a similar number each to Jacob and Joseph, but excepting for one or two brief mentionings before and after, the history of Isaac is condensed into two chapters, Genesis 26, 27. Contrasting his character with those of his father, and of his son, we may remark that there is noted less of Abraham’ s triumphs of faith, and less of Jacob’ s failures. Taking it on the whole, the life of Isaac is a disappointing one: it begins brightly, but ends amid the shadows— like that of so many, it failed to fulfill its early promise.  

The one act in Isaac’ s life which the Holy Spirit selected for mention in the Scroll of Faith takes us back to Genesis 27, where, as the Puritan Owen well said, "There is none (other story) in the scripture filled with more intricacies and difficulties as unto a right judgment of the things related, though the matter of fact be clearly and distinctly set down. The whole represents unto us Divine sovereignty, wisdom and faithfulness, working effectually through the frailties, infirmities, and sins of all the persons concerned in the matter."  

Genesis 27 opens by presenting unto us Isaac in his old age, and declares that "his eyes were dim, so that he could not see" (verse 1). It ought not to need saying that we have there something more than a mere reference to the state of his physical eyes, yet in these days when so many glory in their understanding the Word "literally," God’ s servants need to dwell upon the most elementary spiritual truths. Everything in Holy Writ has a deeper significance than the "literal," and we are greatly the losers when we limit ourselves to the "letter" of any verse. Let us contrast this statement concerning Isaac’ s defective vision with what is recorded of another servant of God at the same advanced age: "And Moses was an hundred and twenty years old when he died: his eye was not dim" (Deut. 34:7).  

Genesis 27 shows us the low state into which a child of God may get. Isaac presents unto us a solemn warning of the evil consequences which follow failure to judge and refuse our natural appetites. If we do not mortify our members which are upon the earth, if we do not abstain from fleshly lusts that war against the soul, then the fine edge of our spiritual life will be blunted, and the fine gold will become dim. If we live to eat, instead of eating to live, our spiritual vision is bound to be defective. Discernment is a by-product, the fruit and result of the denying of self, and following of Christ (John 8:12). It was this self-abnegation which was so conspicuous in Moses: he learned to refuse that which appealed to the flesh a position of honor as the son of Pharaoh’ s daughter; that is why his "eye was not dim."— He saw that the brick-making Hebrews were the people of God, the objects of His sovereign favor, and following his spiritual promptings, threw in his lot with them.  

How different was the case with poor Isaac! Instead of keeping his body in subjection, he indulged it. More than a hint of this is given in Genesis 25:28, "And Isaac loved Esau because he did eat of his venison": this brought him under the influence of one who could be of no help to him spiritually, and he loved him because he ministered unto his fleshly appetites. And now in Genesis 27, when he thought that the end of his days was near, and he desired to bestow the patriarchal blessing upon his son, instead of giving himself to fasting and prayer, and then acting in accord with the revealed will of God, we are told that he called for Esau and said, "Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and hunt me some venison; and make me some savory meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die" (Gen. 27:3, 4). This is what furnishes the key to the immediate sequel.  

"And the Lord said unto her (viz., Rebekah), Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger" (Gen. 25:23). This is the scripture which supplies the second key to the whole incident recorded in Genesis 27 and opens for us Hebrews 11:20. Here we find God making known the destiny of Jacob and Esau: observe that this revelation was made unto the mother (who had "inquired of the Lord": verse 22), and not to their father. That, later on, Isaac himself became acquainted with its terms, is clear, but as to how far he really apprehended their meaning, is not easy to say.  

The word that the Lord had spoken unto her, Rebekah believed; yet she failed to exercise full confidence in Him. When she saw Isaac’ s marked partiality for Esau, and learned that her husband was about to perform the last religious act of a patriarchal priest and pronounce blessing on his sons, she became fearful. When she heard Isaac bid Esau make him some "savory meat"— evidently desiring to enkindle or intensify his affections for Esau, so that he might bless him with all his heart— she imagined that the purpose of God was about to be thwarted, and resorted unto measures which ill become a daughter of Jehovah, and which can by no means be justified. We will not dwell upon the deception which she prompted Jacob to adopt, but would point out that it supplies a solemn example of a real faith being resolutely fixed on the Divine promises, but employing irregular ways and wrong means for the obtaining of them.  

In what follows we see how Isaac was deceived by Jacob posing as Esau. Though uneasy and suspicious at first, his fears were largely allayed by Jacob’ s lies: though perceiving the voice was that of the younger son, yet his hands appeared to be those of the elder. Pathetic indeed is it to see the aged patriarch reduced unto the sense of touch in his efforts to identify the one who had now brought him the longed-for venison. It is this which should speak loudly to our hearts: he who yields to the lusts of the flesh injures his spiritual instincts, and opens wide the door for the Devil to impose upon him and deceive him with his lies! He who allows natural sentiments and affections to override the requirements of God’ s revealed will, is reduced to a humiliated state in the end. How often it proves that a man’ s spiritual foes are they of his own household! Isaac loved Esau unwisely.  

But now we must face a difficult question: Did Isaac deliberately pit himself against the known counsel of God? Did he defiantly purpose to bestow upon Esau what he was assured the Lord had appointed for Jacob? "Whatever may be spoken in excuse of Isaac, it is certain he failed greatly in two things. First, in his inordinate love to Esau (whom he could not but know to be a profane person), and that on so slight an account as eating of his venison: Genesis 25:28. Second, in that he had not sufficiently enquired into the mind of God, in the oracle that his wife received concerning their sons. There is not question on the one hand, but that he knew of it; nor on the other, that he did not understand it. For if the holy man had known that it was the determinate will of God, he would not have contradicted it. But this arose from want of diligent enquiry by prayer, into the mind of God" (John Owen).  

We heartily agree with these remarks of the eminent Puritan. While the conduct of Isaac on this occasion was far from becoming a child of God who concluded his earthly pilgrimage was now nearly complete, yet charity forbids us to put the worst possible construction upon his action. While his affection for Esau was misplaced, yet, in the absence of any clear scriptural proof, we are not warranted in thinking that he sinned presumptuously, by deliberately resisting the revealed will of God; rather must we conclude that he had no clear understanding of the Divine oracle given to Rebekah— his spiritual discernment was dim, as well as his physical vision! As to the unworthy part played by Rebekah and Jacob, their efforts are to be regarded not so much as the feverish energies of the flesh, seeking to force the fulfilment of God’ s promise, but as well-meant but misguided intentions to prevent the thwarting of God’ s purpose. Their fears remind us of Uzzah’ s in 2 Samuel 6:6.  

The one bright spot in the somber picture which the Holy Spirit has so faithfully painted for us in Genesis 27, found in verse 33. Right after Isaac had pronounced the major blessing on Jacob, Esau entered the tent, bringing with him the savory meat which he had prepared for his father. Isaac now realized the deception which had been played upon him, and we are told that he "trembled very exceedingly." Was he shaking with rage at Jacob’ s treachery? No indeed. Was he, as one commentator has suggested, fearful that he might suffer injury at the hands of the hot-headed Esau? No, his next words explode such a theory. Rather was it he now realized that he had been out of harmony with the Divine will, and that God had providentially intervened to effect His own counsels. He was awed to the very depths of his soul.  

Blessed indeed is it to behold how the spirit triumphed over the flesh. Instead of bursting out with an angry curse upon the head of Jacob, Isaac said, "I have blessed him, yea, and he shall be blessed." That was the language of faith overcoming his natural partiality for Esau. It was the recognizing and acknowledging of the immutability and invincibility of the Divine decrees. He realized that God is in one mind, and none can turn Him: that though there are many devices in a man’ s heart, nevertheless the counsel of the Lord that shall stand (Prov. 19:21). Nor could the tears of Esau move the patriarch. Now that the entrance of God’ s words had given him light, now that the over-ruling hand of God had secured His own appointment, Isaac was firm as a rock. The righteous may fall, but they cannot be utterly cast down.  

"By faith Isaac blessed Jacob and Esau concerning things to come" (Heb. 11:20). Jacob, the younger, had the precedency and principal blessing. Strikingly did this exemplify the high sovereignty of God. To take the younger, and leave the elder to perish in their ways, is a course the Lord has often followed, from the beginning of the world. Abel, the junior, was preferred before Cain. Shem was given the precedency over Japheth the elder (Gen. 10:21). Afterwards, Abraham, the younger, was taken to be God’ s favorite. Of Abraham’ s two sons, the older one, Ishmael, was passed by, and in Isaac was the Seed called. Later, David, who was the youngest of Jesse’ s eight sons, was selected to be the man after God’ s own heart. And God still writes, as with a sunbeam in the course of His providence, that He will have mercy on whom He will have mercy.  

The "blessing" which Isaac pronounced upon Jacob was vastly superior to the portion allotted Esau, though if we look no deeper than the letter of the words which their father used, there appears to be very little difference between them. Unto Jacob Isaac said, "God give thee of the dew of heaven, and the fatness of the earth; and plenty of corn and wine" (Gen. 27:28); what follows in verse 29 chiefly concerned his posterity. Unto Esau Isaac said, "Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above: and by thy sword shalt thou live, and shalt serve thy brother" (Gen. 27:39, 40). Apart from the younger son having the pre-eminence over the elder, wherein lay the peculiar excellence of his portion? If there had been nothing spiritual in the promise, it would have been no comfort to Jacob at all, for the temporal things mentioned were not his portion: as he acknowledged to Pharaoh, "few and evil have the days of the years of my life been" (Gen. 47:9).  

What has just been before us supplies a notable example of how the O.T. promises and prophecies are to be interpreted; not carnally, but mystically. That Jacob’ s portion far excelled Esau’ s is clear from Hebrews 12:17, where it is denominated, "the blessing." What that is was made clearer when Isaac repeated his benediction upon Jacob, saying, "And give the blessing of Abraham to thee and to thy seed" (Gen. 28:4). Here is the key which we need to unlock its meaning; as Galatians 3:9, 14, 29 clearly enough shows, the "blessing of Abraham" (into which elect Gentiles enter, through Christ) is purely a spiritual thing. Further proof that the same spiritual blessing which God promised to Abraham was also made over by Isaac to Jacob, is found in his words, "I have blessed him, and yea, and he shall be blessed" (Gen. 27:33), for Jehovah had employed the same language when blessing the father of all believers: "in blessing I will bless thee" (Gen. 22:17). To this may be added Isaac’ s "Cursed be every one that curseth thee, and blessed be he that blesseth thee" (Gen. 27:29), being part of the very words God used to Abraham, see Genesis 12:2, 3.  

Now in seeking to rightly understand the language of Isaac’ s prophecy, it must be recognized that (oftentimes) in the O.T. heavenly things were referred to in earthly terms, that spiritual blessings were set forth under the figure of material things. Due attention to this fact will render luminous many a passage. Such is the case here: under the emblems of the "dew of heaven and the fatness of the earth," three great spiritual blessings were intended. First, that he was to have a real relation to Christ, that he should be one of the progenitors of the Messiah— this was the chief favor and dignity bestowed upon "Abraham." It is in the light of this that we are to understand Genesis 27:29 as ultimately referring: "let the people serve thee, and nations bow down to thee," that is, to the top branch which should proceed from him— unto Christ, unto whom all men are commanded to render allegiance (Ps. 2:10-12).  

Second, the next great blessing of "Abraham" was that he should be the priest that should continue the worship of God and teach the laws of God (Gen. 26:5). The bowing down of his brethren to Jacob (Gen. 27:29), was the owning of his priestly dignity. Herein also lay Jacob’ s blessing: to be in the church, and to have the church continued in his line. This was symbolically pointed to in "that thou mayest inherit the land" (Gen. 28:4). "The church is the ark of Noah, which is only preserved in the midst of floods and deep waters. The church is the land of Goshen, which only enjoys the benefits of light, when there is nothing but darkness round about elsewhere. It is the fleece of Gideon, being wet with the dews of heaven, moistened with the influences of grace, when all the ground round about is dry" (Thomas Manton). As to how high is the honor of having the church continued in our line, the Spirit intimates in Genesis 10:21— Eber being the father of the Hebrews, who worshipped God.  

Third, another privilege of Jacob above Esau was this, that he was taken into covenant with God: "the blessing of Abraham shall come upon thee." And what was that? This, "I will be thy God, and the God of thy seed" (Gen. 17:7). This is the greatest happiness of any people, to have God for their God— to be in covenant with Him. Thus when Noah came to pronounce blessings and curses on his children, by the spirit of prophecy, he said, "Blessed be the Lord God of Shem" (Gen. 9:26). Afterward the same promise was made unto all Israel: "I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage" (Ex. 20:2). So under the new covenant (the present administration of the everlasting covenant), he says, "I will be to them a God, and they shall be to Me a people" (Heb. 8:10). To be a "God" to any, is to supply them with all good things, necessary for temporal or spiritual life.  

The fulfillment of Isaac’ s prophetic blessing upon his sons was mainly in their descendants, rather than in their own persons: Jacob’ s spiritual children, Esau’ s natural. Concerning the latter, we would note two details. First, Isaac said to him "thou shalt serve thy brother"; second, "and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck" (Gen. 27:40). For long centuries there seemed no likelihood of the first part of this prediction being fulfilled, but eight hundred years later, David said, "over Edom will I cast out my shoe" (Ps. 60:8). which meant, he would bring the haughty descendants of Esau into a low and base state of subjection to him; which was duly accomplished— "all they of Edom become David’ s servants" (2 Sam. 8:14)! Though their subjugation continued for a lengthy period, yet, in the days of Jehoshaphat, we read, "In his days Edom revolted from under the hand of Judah, and made a king over themselves" (2 Kings 8:20)!  

"By faith Isaac blessed Jacob and Esau concerning things to come." This "blessing" was more than a dying father expressing good-will unto his sons: it was extraordinary: Isaac spoke as a prophet to God, announcing the future of his posterity, and the varied portions each should receive. As the mouthpiece of Jehovah, he did, by the spirit of prophecy, announce beforehand what should be the particular estate of each of his two sons; and so his words have been fulfilled. Though parents today are not thus supernaturally endowed to foretell the future of their children, nevertheless, it is their duty and privilege to search the Scriptures and ascertain what promises God has left to the righteous and to their seed, and plead them before Him.  

But seeing Isaac thus spake by the immediate impulse of the Spirit, how can it be said that "by faith" he blessed his sons? This brings in the human side, and shows how he discharged his responsibility. He gathered together and rested upon the promises which God had made to him, both directly, and through Abraham and Rebekah. The principal ones we have already considered. He had been present when the Lord said unto his father what is found in Genesis 22:16-18, and he had himself been made the recipient of the Divine promises recorded in Genesis 26:2-4. And now, many years later, we find his heart resting upon what he had heard from God, firmly embracing His promises, and with unshaken confidence announcing the future estates of his distant posterity.  

That Isaac blessed Jacob and Esau "concerning things to come," gives us a striking example of what is said in the opening verse of our chapter. "Now faith is the substance of things hoped for, the evidence of things not seen." "Abraham was now dead, and Isaac was expecting soon to be buried in the grave he had purchased in the Land given to him and his seed. There was nothing to be seen for faith to rest on; nothing that gave the smallest ground for hope; nothing to make it even probable (apart from what he had heard and believed) that his descendants, either Jacob or Esau, would ever possess the land which had been promised to them" (E.W.B.) There was no human probability at the time Isaac spake which could have been the basis of his calculations: all that he said issued from implicit faith in the bare Word of God.  

This is the great practical lesson for us to learn here: the strength of Isaac’ s faith should stir us up to cry unto God for an increased measure thereof. With most precious confidence Isaac disposed of Canaan as if he already had the peaceable possession of it. Yet, in fact, he owned not an acre of that Land, and had no human right to anything there save a burying-place. Moreover, at the time he prophesied there was a famine in Canaan, and he was an exile in Gerah. "Let people serve thee, and let nations bow down to thee" (Gen. 27:29) , would, to one that viewed only the outward case of Isaac, seem like empty words. Ah, my brethren, we too ought to be as certain of the blessings to come, which God has promised, as if they were present, even though we see no apparent likelihood of them.  

It may be objected against what has been said above, that, from the account which is supplied in Genesis 27, Isaac "blessed" Jacob in ignorance rather than "by faith." To this it may be replied, first, the object of faith is always God Himself, and the ground on which it rests is His revealed well. So in Isaac’ s case, his faith was fixed upon the covenant God and was exercised upon His sure Word, and this was by no means negatived by his mistaking Jacob for Esau. Second, it illustrates the fact that the faith of God’ s people is usually accompanied by some infirmity: in Isaac’ s case, his partiality for Esau. Third, after he discovered the deception which had been played upon him, he made no effort to recall the blessing pronounced upon the disguised Jacob— sweetly acquiescing unto the Divine Sovereignty— but confirming it; and though with tears Esau sought to change his mind, he could not.  

Here too we behold the strength of Isaac’ s faith: as soon as he perceived the providential hand of God crossing his natural affections, instead of murmuring and rebelling, he yielded and submitted to the Lord. This is ever the work of true faith: it makes the soul yield to God’ s will against our fleshly inclinations, as also against the bent of our own reason. Faith knows that God is so great, so powerful, so glorious, that His commands must be obeyed. As it was with Abraham, so in the case of Isaac: faith viewed the precepts as well as the promise; it moves us to tread the path of obedience. May our faith be more and more evidenced by walking in those good works which God hath before ordained that we should walk in them.  

  

  

Combined Bible: Heb 11:21

Faith of Jacob   

(Hebrews 11:21)   

It has been well said that "Though the grace of faith is of universal use throughout our whole lives, yet it is especially so when we come to die. Faith has its great work to do at the last, to help believers to finish well, to die to the Lord, so as to honor Him, by patience, hope, and joy, so as to leave a witness behind them of the truth of God’ s Word and the excellency of His ways, for the conviction and establishment of all that attend them in their dying moments" (Matthew Henry). God is greatly glorified when His people leave this world with their flag flying at full mast: when the spirit triumphs over the flesh, when the world is consciously and gladly left behind for Heaven. For this faith must be in exercise.  

It is not without good reason, we may be sure, that in the description which the Holy Spirit has given us of the life of faith in Hebrews 11, He has furnished us with no less than three examples— and these in successive verses— of the actings of faith in the final crisis and conflict. We believe that, among other reasons, God would hereby assure His trembling and doubting children, that He who has begun a good work in them, will most certainly sustain and complete the same; that He who has in His sovereignty committed this precious grace to their hearts, will not suffer it to languish when its support is most sorely needed; that He who has enabled His people to exercise faith during the vigor of life, will not withdraw His quickening power during the weakness of death.  

As the writer grows older, he is saddened by discovering how very little is now being given out, either orally or in written ministry, for the instruction and comfort of God’ s people concerning the dying of Christians. The devil is not inactive in seeking to strike terror into the hearts of God’ s people, and knowing this, it is the bounden duty of Christ’ s servants to expose the groundlessness and hollowness of Satan’ s lies. Not a few have been deterred from so doing by heeding the mistaken notion that, for a Christian to think of and prepare for death is dishonoring to Christ, and inconsistent with the "imminency" of His coming. But such a notion is refuted in our present passage. Let it be carefully considered that, when in Hebrews 12:1 the Holy Spirit bids us "run with patience the race that is set before us," He bases that exhortation on the fact that we are "compassed about with so great a cloud of witnesses," the reference being unto the men of God who are before in Hebrews 11, who all "died in faith" (verse 13).  

A God-given and a God-sustained faith is not only sufficient to enable the feeblest saint to overcome the solicitations of the flesh, the attractions of the world, and the temptations of Satan, but it is also able to give him a triumphant passage through death. This is one of the prominent things set forth in this wondrous and blessed chapter. In Hebrews 11 the Holy Spirit has set out at length the works, the achievements, the fruits, the glories, of faith, and not the least of them is its power to support the soul, comfort the heart, illumine the understanding, and direct the will, in the last earthly struggle. While Hebrews 11:20, 21 and 22 have this in common, yet each contributes its own distinctive feature. In the case of Isaac, we see a dying faith triumphing over the affections of the flesh; in the case of Jacob, dying faith overcoming the interference of man; and in Joseph, scorning the worthless pageantry of the world.  

Of old Balaam said, "Let me die the death of the righteous, and let my last end be like his" (Num. 23:10): well might he wish to do so. The writer has not a shadow of doubt that every Christian who has, in the main current of his life, walked with God, his last hours on earth (normally speaking, for we consider not here the exceptional cases of those taken Home suddenly) are the brightest and most blissful of all. Proverbs 4:18, of itself, it fully sufficient to warrant this thought. The Christian is not always permitted to bear testimony of this so as to be intelligent unto those surrounding him, but even though his poor body be convulsed with pain, and physical unconsciousness set in, yet the soul cutting adrift from its earthly moorings, is then blest with a sight and sense of his precious Redeemer such as he never had before (Acts 7:55).  

"Mark the perfect man, and behold the upright; for the end of that man is peace" (Ps. 37:37). A peaceful death has concluded the troublous life of many a good man. As the late C. H. Spurgeon said on this verse, "With believers it may rain in the morning, thunder at midday, and pour torrents in the afternoon, but it must clear up ere the sun go down." Most aptly do his words apply to the case of Jacob. A stormy passage indeed was his, but the waters were smooth as he entered the port. Cloudy and dark were many of the hours of his life, but the sunset bathed it with radiant splendor at its close.  

"By faith Jacob when he was a dying" (Heb. 11:21). Ah, but to "die" by faith, we must needs live by faith. And a life of faith is not like the shining of the sun on a calm and clear day, its rays meeting with no resistance from the atmosphere; rather is it more like the sun rising upon a foggy morning, its rays struggling to pierce through and dispel the opposing mists. Jacob walked by faith, but the exercise thereof encountered many a struggle, and had to fight hard for each victory. In spite of all his faults and failings (and each of us is just as full of the same), Jacob dearly prized his interest in the everlasting covenant, trusted in God, and highly esteemed His promises. It is a very faulty and one-sided estimate of his character which fails to take these things into account. The old nature was strong within him; yes, and so too was the new.  

Though his infirmities led Jacob to employ unlawful means for the procuring of it, yet his heart valued the "birthright," which profane Esau despised (Gen. 25). Though he yielded unto the foolish suggestions of his mother to deceive Isaac, yet his faith covetly eyed the promises of God. Though there may have been a measure of fleshly bargaining in his vow, yet Jacob was anxious for the Lord to be his God (Gen. 28:21). Though he stole away from Laban in fear, when his father-in-law overtook him, he glorified God in the tribute he paid Him (Gen. 31:53). Though he was terrified at Esau, nevertheless he sought unto the Lord, pleaded His promises (Gen. 32:12), and obtained an answer of peace. Though later he groveled at the feet of his brother, in the sequel we find him prevailing with God (Gen. 32:28). Equally with Abraham and Isaac, "by faith he sojourned in the land of promise, as in a strange country, dwelling in tents" (Heb. 11:9).  

But it was during the closing days of his life that Jacob’ s faith shone most brightly. When giving permission for Benjamin to accompany his other sons on their second trip to Egypt, he said "God Almighty (or "God the Sufficient One") give you mercy before the man" (Gen. 43:14). This was the title under which the Lord had blessed Abraham (Gen. 17:1), as it was also the one Isaac employed when he blessed Jacob (Gen. 28:3): thus in using it here, we see how Jacob rested on the covenant promise. Arriving in Egypt, the aged patriarch was presented unto its mighty monarch. Blessed is it to see how he conducted himself: instead of cringing before the ruler of the greatest empire of the old world, we are told that "Jacob blessed Pharaoh" (Gen. 47:7); with becoming dignity he conducted himself as a child of the King of kings (Heb. 7:7), and carried himself as became an ambassador of the Most High.  

"By faith Jacob when he was a dying, blessed both the sons of Joseph." This takes us back to what is recorded in Genesis 48. What is found there is quite distinct from what is said in the next chapter, where Jacob is seen as God’ s prophet announcing the future of all his twelve sons. But here he is concerned only with Joseph and his two sons. Before considering the particular detail which our text treats of, let us note the sentence which immediately precedes it. "And he blessed Joseph" (Gen. 48:15): in this we may admire the overruling hand of God, and also find here the key to what follows.  

In Deuteronomy 21:17 we read, "But he shall acknowledge the son of the hated for the first-born, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his." It was the right of the firstborn to have a double portion, and this is exactly what we find Jacob bestowing upon Joseph, for both Ephraim and Manasseh were allotted a distinct tribal part and place in the promised inheritance. This, by right, belonged unto Joseph, though the Devil had tried to cheat him out of it, using Laban to deceive Jacob by substituting Leah in Rebekah’ s place, and Joseph was her firstborn; and now by the providence of God the primogeniture is restored to him. So too God permitted Reuben to sin so that the way might be open for this: "Now the sons of Reuben, the firstborn of Israel, (for he was the firstborn) but, forasmuch as he defiled his father’ s bed, his birthright was given unto the sons of Joseph" (1 Chron. 5:1).  

Earlier in this interview, Jacob had said, "And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine" (Gen. 48:5). Those two sons of Joseph had been borne to him by an Egyptian wife, and in a foreign land, but now they were to be adopted and incorporated into the body of the holy seed. For note, when Jacob blessed them he said, "The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers, Abraham and Isaac" (verse 16). By that blessing he sought to draw their hearts away from Egypt and their kinsfolk there, that they might be annexed to the church and share with the people of God.  

"By faith Jacob when he was a dying, blessed both the sons of Joseph." In this case the R.V. is more accurate: "blessed each of the sons of Joseph," for their blessing was not collective, but a distinctive and discriminating one. In fact the leading feature of the dying Jacob’ s faith is most particularly to be seen at this very point. When Joseph brought his two sons before their grandfather to receive his patriarchal blessing, he placed Manasseh the elder, to his right hand, and Ephraim the younger to his left. His object in this was that Manasseh might receive the first and superior portion. Right there it was that the faith of Jacob was most tested. At this time Joseph was governor over all Egypt, and second only to Pharaoh himself in authority and power; moreover he was Jacob’ s favorite son, yet the dying patriarch had now to withstand him.  

"And Israel stretched out his right hand, and laid it upon Ephraim’ s head, who was the younger, and his left hand upon Manasseh’ s head, guiding his hands wittingly; for Manasseh was the firstborn" (Gen. 48:14). Herein we behold the manner in which the blessing was bestowed. Once more the younger, by the appointment of God, was preferred before the elder, for the Lord distributes His favors as He pleases, saying "Is it not lawful for Me to do what I will with Mine own?" (Matthew 20:15). Unto the high sovereignty of God Jacob here submissively bowed. It was not a thing of chance that he crossed his hands, for the Hebrew of "guiding his hands wittingly" is "made his hands to understand." It was the understanding of faith, for his physical eyes were too dim to see what he was doing— true faith is ever opposed to sight! Note how the Holy Spirit emphasizes the fact that it was "Isaac" (and not "Jacob") who did this.  

"And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk" (Gen. 48:15). Very blessed is this. Despite his physical decay, there was no abatement of his spiritual strength: notwithstanding the weakness of old age, he abode firm in faith and in the vigorous exercise of it. Here in the verse before us, we behold Jacob recognizing and asserting the covenant which Jehovah had made with his fathers. This is the very life of faith: to lay hold of, draw strength from, and walk in the light of the everlasting covenant, for it is the foundation of all our blessings, the charter of our inheritance, the guaranty of our eternal glory and bliss. He who keeps it in view will have a happy deathbed, a peaceful end, (and a God-honoring exit from this world of sin and suffering.  

"The God which fed me all my life long unto this day" (Gen. 48:15). As Jacob had made a solemn acknowledgment of the spiritual blessing which he had received by virtue of the everlasting covenant, so he also owned the temporal mercies of which he had been the favored recipient. "It was a work of faith to retain a precious thankful remembrance of Divine providence in a constant provision of all needful temporal supplies, from first to last, during the whole course of his life" (John Owen). As it is an act of faith to cordially consent unto the dealings of God with us in a providential way, so it is a fruit of faith to make a confession by the mouth concerning Him. Note: God is honored before those attending Him when a dying saint bears testimony unto His faithfulness in having supplied all his need.  

"The Angel which redeemed me from all evil, bless the lads" (Gen. 48:16). "He reflects on all the hazards, trials and evils that befell him, and the exercise of his faith in them all. Now all his dangers were past, all his evils conquered, all his fears removed, he retains by faith a sense of the goodness and kindness of God in rescuing him out of them all" (John Owen). "Thou shalt remember all the way which the Lord thy God led thee" (Deut. 8:2): as the children of Israel were called upon to do this at the close of their wilderness journey, so we cannot be more profitably employed in the closing hours of our earthly pilgrimage than by recalling and reviewing that grace which delivered us from so many dangers known and unknown.  

"And let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth" (Gen. 48:16). Jacob was not ambitious for a continuance of their present greatness in Egypt, but desired for them the blessings of the covenant. Joseph could have left to his sons a rich patrimony in Egypt, but he brought them to Jacob to receive his benediction. Ah, the baubles of this world are nothing in comparison with the blessings of Zion: see Psalm 128:5; 134:3; 133:3. The spiritual blessings of the Redeemer far exceed in value the temporal mercies of the Creator: it was the former which Joseph coveted for his sons, and which Jacob now prophetically bestowed.  

"And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him; and he held up his father’ s hand to remove it from Ephraim’ s head unto Manasseh’ s head. And Joseph said unto his father, not so, my father; for this is the firstborn; put thy right hand upon his head" (Gen. 48:17, 18). Here we see the will of man asserting itself, which, when left to itself, is ever opposed to God. Joseph had his wishes concerning the matter, and did not hesitate to express them; though, be it noted unto his credit, he meekly acquiesced at the finish.  

"And his father refused, and said, I know it, my son, I know it" (Gen. 48:19). It was at this point that Jacob’ s faith shone most brightly; the repeated "I know it" marks the great strength of his faith. He had "heard" from God (Rom. 10:17), he believed God, he submitted to God. Jacob was no more to be influenced by "the will of man" here, than in the preceding verse Isaac was by "the will of the flesh"; faith overcame both. Learn, my reader, that sometimes faith has to cross the wish and will of a loved one!  

Plainly it was "by faith" that the dying Israel blessed each of the sons of Joseph. Certainly it was not by sight. "To ‘ sight’ what could be more unlikely than that these two young Egyptian princes, for such they were, should ever forsake Egypt, the land of their birth, and migrate into Canaan? What more improbable than that they should ‘ each’ become a separate tribe? What more un-looked for, than that, of these two, the younger should be exalted above the elder, both in importance and number?" (E.W.B.)  

"He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations" (Gen. 48:19). Not only does God make a great difference between the elect and the reprobate, but He does not deal alike with His own children, neither in temporals nor spirituals. There are some of His favored people to whom God manifests Himself more familiarly, grants them more liberal supplies of His grace, and more plentiful comforts -- there was a specially favored three among the twelve apostles. Some Christians have more opportunities to glorify God than others, higher privileges of service, greater abilities and gifts -- the "talents" were not distributed equally: one had five, another three, another one. But let us not murmur: all have more than they can improve.  

"And worshipped, leaning upon the top of his staff" (Heb. 11:21). There is some room for question as to what incident the apostle is here referring to. Some think that (like Moses did "exceeding fear and quake": Hebrews 12:21) it is entirely a N.T. revelation; others (the writer included) regard it as alluding to what is recorded in Genesis 47:31. The only difficulty in connection with this view is, that here we read Jacob "worshipped upon the top of his staff," there that "he bowed himself upon the bed’ s head." Concerning this variation we agree with Owen that "he did both, namely, bow towards the head of the bed, and at the same time lean on his staff, as we are assured by comparing the Divine writers together."  

The occasion of Jacob’ s "worship" was as follows: "And the time drew nigh that Israel must die: And he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their burying-place. And he said, I will do as thou hast said" (Gen. 47:29, 30). It was far more than a sentimental whim which moved the patriarch to desire that his body be interred in the holy land: it was the working of faith, a blessed exhibition of his confidence in God.  

It was not the pomp and pageantry of his burial which concerned Jacob, but the place of it which he was so solicitous about. Not in Egypt among idolators, must his bones be laid to rest, for with them he cared not to have any fellowship in life; and now he desired no proximity unto them in death— he would show that God’ s people are a separated people. No, it was in the burying-place of his fathers he wished to be laid. First, to show forth his union with Abraham and Isaac in the covenant. Second, to express his faith in the promises of God, which concerned Canaan, and not Egypt. Third, to draw off the minds of his descendants from a continuance in Egypt: setting before them an example that they should think of returning to the promised land at the proper time, and thereby confirming them in the belief of possessing it. Fourth, to signify he would go before them, and, as it were, take possession of the land on their behalf. Fifth, to intimate that Canaan was a type of Heaven, the "Better Country" (Heb. 11:16), the eternal Resting-place of all the people of God.  

The asking of Joseph to place his hand under his thigh, was a gesture in swearing (Gen. 24:2, 3), as the raising of the hand now is with us. It was not that Jacob doubted his son’ s veracity, but it signified the eagerness of his entreaty, and the intensity of his mind about the matter: what an important thing it was to him. No doubt it was also designed to forestall any objection which Pharaoh might make after his death: see Gen. 50:5, 6. Jacob was in bed at the time, but gathering together his little remaining strength, he raised himself to sit upright, and then bowing his body, and so that it might be supported, he leaned upon his staff, worshipping God.  

The Holy Spirit’ s mention here of Jacob’ s reverent gesture in worshipping God, intimates to us that it well becomes a worshipper of the Most High to manifest the inward devotion of the soul by a fitting posture of the body. God has redeemed both, and He is to be honored by both: 1 Corinthians 6:20. Shall we serve God with that which costs us nothing? Sitting or lying at prayer savors more of sloth and carelessness, than of reverence and zeal. Carnal men, in pursuit of their fleshly lusts, can weary and waste the body; shall Christians shelter behind every inconvenience and excuse? Christ exposed His body to the utmost suffering, shall not His love constrain us to deny selfish ease and sloth!  

Having secured the promise from Joseph that his will should be carried out, Jacob bowed before God in worship, for now he realized the Lord was making good the promise recorded in Genesis 46:4. In his great weakness he had bowed toward his bed’ s head so as to adore God, completing now his representation of reverence and faith by leaning upon the top of his staff. In that emblematic action he signified his complete dependence upon God, testified to his condition as a pilgrim in the earth, and emphasized his weariness of the world and his readiness to part from it. He praised God for all He had done for him, and for the approaching prospect of everlasting bliss. Blessed is it to find that the Holy Spirit’ s final word about Jacob in Scripture (Heb. 11:21) depicts him in the act of worship!  

  

  

Combined Bible: Heb 11:22

Faith of Joseph   

(Hebrews 11:22)   

At the early age of seventeen Joseph was carded away into a foreign country, into a heathen land. There he remained for many years surrounded by idolaters, and during all that time he, probably, never came into contact with a single child of God. Moreover, in those days there was no Bible to read, for none of God’ s Word had then been committed to writing. Yet amid all sorts of temptations and trials, he remained true unto the Lord. Thirteen years in prison did not embitter him; being made lord over Egypt did not spoil him; evil examples all around, did not corrupt him. O the mighty power of Divine grace to preserve its favored objects. But let the reader carefully bear in mind that, in his earliest years, Joseph had received a godly training! O how this ought to encourage Christian parents: do your part in faithfully teaching the children, and with God’ s blessing, it will abide with them, even though they move into a foreign land.  

It may strike some of our readers that the apostle made a strange selection here from the remarkable history of Joseph. No reference is given unto his faithfulness to God in declaring what He had made known to him (Gen. 37:5), his chastity (Gen. 39:10), his patience under affliction (Ps. 105:18, 19), his wisdom and prudence (Gen. 39:22; 47:14), his fear of God (Gen. 42:18); his compassion (Gen. 42:24), his overcoming evil with good (Gen. 45:10), his reverence to his father, and that when he was advanced unto outward dignity above him (Gen. 48:12), his obedience to his father (Gen. 47:31); instead, the whole of his memorable life is passed over, and we are introduced to the final scene. But this seeming difficulty is at once removed if we bear in mind the Spirit’ s scope in this chapter, namely, to encourage the fearful and wavering Hebrews, by bringing before them striking examples of the efficacy and sufficiency of faith to carry its favored possessor safely through every difficulty, and utimately conduct him into the promised inheritance.  

Not only was there a particular reason in the case of those who first received this Epistle, why the Holy Spirit should conduct them unto the expiring moments of Joseph, but there is also a wider purpose why (in this description of the whole Life of Faith) He should do so. Faith is a grace which honours God and stands its possessor in good stead, in death as well as life. The worldling may appear to prosper, and his journey through life seem to be smooth and easy, but how does he fare in the supreme crisis? what support is there for his heart when God calls him to pass out of time into eternity? "For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul?" Ignorance may exclude terror, and sottishness may still the conscience; but there can be no true peace, no firm confidence, no triumphant joy for those out of Christ. Only he can die worshipping and glorifying God for His promises who possesses genuine faith.  

If the kind providence of God preserves his faculties unto the end, a Christian ought not to be passive in death, and die like a beast. No, this is the last time he can do any thing for God on earth, and therefore he should take a fresh and firm hold of His everlasting covenant, "ordered in all things and sure," going over in his mind the amazing grace of the Triune God toward him; the Father, in having from the beginning, chosen him unto salvation; the Son for having obeyed, suffered and died in his room and stead; the Holy Spirit for having sought him out when dead in sins, quickened him into newness of life, shed abroad the love of God in his heart, and put a new song in his mouth. He should review the faithfulness and goodness of God toward him all through his pilgrimage. He should rest on the promises, and view the glorious future awaiting him. Thereby, praise and thanksgiving will fill his soul and mouth, and God will be greatly honored before the onlookers.  

When faith is active during the dying hours of a saint, not only is his own heart spiritually upheld and comforted, but God is honored and others are confirmed. A carnal man cannot speak well of the world when he comes to pass through the dark valley; no, he dares not commend his wordly life to others. But a godly man can speak well of God, and commend His covenant to others. So it was with Jacob (Gen. 48:15, 16). So it was with Joshua: "Behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof" (Josh. 23:14).  

So was it also with Joseph. He could have left to his sons nobility of blood, a rich patrimony in Egypt, but he brought them to his father to receive his blessing (Gen. 48:12). And what was that? To invest them with the right of entering into the visible privileges of the covenant. Ah, to Joseph, the riches of Egypt were nothing in comparison with the blessings of Zion. And so again now: when his hours on earth were numbered, Joseph thinks not of the temporal position of honor which he had occupied so long, but was engaged only with the things of God and the promised inheritance. See here the power of a godly example: Joseph had witnessed the last acts of his father, and now he follows in his steps. The good examples of superiors and seniors are of great force unto those who look up to them— how careful they should be, then, of their conduct! Let us seek to emulate that which is praiseworthy in our betters: Philippians 3:17; Hebrews 13:7.  

"By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones" (verse 22). First, let us observe the time when Joseph’ s faith was here exercised. It was during his closing hours upon earth. Most of his long life had been spent in Egypt, and during its later stages, had been elevated unto a dizzy height; for as Acts 7:10 tells us, he was made "governor" or lord over Egypt, and over all Pharaoh’ s house. But neither the honors nor the luxuries which Joseph received while in the land of exile, made that holy man forget the promises of God, nor bound his soul to the earth. His mind was engaged in higher things than the perishing baubles of this world. Learn them, my reader, it is only as our hearts ascend to heaven that we are able to look down with contempt upon that which this world prizes so much.  

From the case of Joseph we may see that earthly honor and wealth do not in themselves injure: where there is a gracious heart to manage them, they can be employed with advantage and used to God’ s glory. Many examples may be cited in proof of this. God has ever had a few of His saints even in Caesar’ s "household" (Phil. 4:22). Material things are God’ s gifts, and so must be improved unto His praise. There is as much faith, yea more, in moderating the affections under a full estate, as there is in depending upon God for supplies when we have nothing. Nevertheless, to learn "how to abound" (Phil. 4:12) is a hard lesson. To keep the mind stayed upon God and the heart from settling down here, calls for much exercise of soul; therefore are we exhorted "if riches increase, set not your hearts upon them" (Ps. 62:10)— but be thankful for them, and seek to use them unto God’ s honor.  

No, the poor do not have such temptations to overcome as do the rich. The poor are driven to depend upon God: they have no other alternative save abject despair. But there is more choice to those who have plenty: their great danger is to lose sight of the Giver and become immersed in His gifts. Not so with Joseph: to him Egypt was nothing in comparison with Canaan. Then let us seek grace to be of his spirit: true greatness of mind is to count the highest things of earth as nothing when weighed against the things of Heaven. It is a great mercy when the affluence of temporal things does not take the heart off the promises, but for this there has to be a constant crying unto Him to quicken our spiritual sensibilities, keep us in close communication with Himself, wean us from things below.  

But neither the riches nor the honors of Egypt could secure Joseph from death, nor did they make him unmindful or afraid of it. The time had arrived when he saw that his end was at hand, and he met it with a confident spirit. And thus it should be with us. But in order to do this we must be all our lifetime preparing for that hour. Reader, there can be no dissembling then. Allow me to ask: Is your soul truly yielded up to God? Do you hold this world with a light hand? Are God’ s promises your daily food? Life is held by a very uncertain tenure. Unless the Lord returns first, death will be the last great enemy with which you have to contend, and you will need to have on all your armor. If you have not on the breastplate of righteousness and the helmet of salvation, what will you do in the swellings of Jordan, when Satan is often permitted to make his fiercest attack?  

"By faith Joseph, when he died, made mention of the departing of the children of Israel." Let us consider next the strength of his faith. It will be noted by the careful reader that the margin gives an alternative rendering, namely, "By faith Joseph, when he died, remembered the departing of the children of Israel": the Greek will allow of either translation, and personally we believe that the fulness of the Spirit’ s words requires that both meanings be kept before us. That which is in view here is very striking and blessed. The word "remembered" shows that Joseph’ s mind was now engaged with the promise which the Lord had made to Abraham, recorded in Genesis 15:14-16. The alternative translation "he made mention of the departing of the children of Israel," signifies that Joseph testifies his own faith and hope in the sure words of the living God.  

At the end of Joseph’ s long and memorable career his thoughts were occupied not so much with what God had wrought for him, but with what He had promised unto His people: in other words, he was dwelling not upon the past, but with that which was yet future. In his heart were the "things hoped for" (Heb. 11:1)! More than two hundred years had passed since Jehovah had spoken what is recorded in Genesis 15. Part of the prediction which He there made, had been fulfilled; but to carnal reason there seemed very little prospect that the remainder of it would come to pass. First, God had announced that the seed of Abraham should be "a stranger in the land that is not theirs" (Gen. 15:13), which had been confirmed when Jacob carried all his household down into Egypt. Second, God had declared the descendants of Abraham should "serve" the Egyptians and "they shall afflict them four hundred years" (Ex. 15:13): but to outward sight, that now appeared most unlikely. The posterity of the patriarchs had been given favor in Pharaoh’ s eyes (Gen. 45:16-18), the "best" of the land was set apart for their use (Gen. 47:6), there they "multiplied exceedingly (Gen. 47:27), and so great was the respect of the Egyptians that they "mourned" for Jacob seventy days (Gen. 50:3). Joseph himself was their great benefactor and deliverer from the famine: why, then, should his descendants be hated and oppressed by them? Ah, faith does not reason, but believes.  

Third, God had declared that He would judge the Egyptians for their afflicting of His people (Ex. 15:14), which was fulfilled in the awful plagues recorded in the early chapters of Exodus. Finally, God had promised "and afterward shall they come out with great substance . . . in the fourth generation they shall come hither (into Canaan) again" (Ex. 15:14, 16). It was unto this that the heart of Joseph was now looking forward, and nothing but real spiritual faith could have counted upon the same. If, after his death, the Hebrews (without a leader) were to be sorely afflicted, and that for a lengthy season; if they were to be reduced unto helpless slaves, who could reasonably hope that all this should be followed by their leaving the land of Egypt with "great substance," and returning to the land of Canaan? Ah, FAITH is fully assured that God’ s promises will be fulfilled, no matter how long they may be delayed.  

Faith is gifted with long-distant sight, and therefore is it able to look beyond all the hills and mountains of difficulty unto the shining horizon of the Divine promises. Consequently, faith is blessed with patience, and calmly awaits the destined hour for God to intervene and act: therefore does it heed that word, "For the vision is yet for an appointed time; but at the end it shall speak, and not lie; though it tarry, wait for it; because it will surely come" (Hab. 2:3). Though the Hebrews were to lie under Egyptian bondage for a long season, Joseph had not a doubt but that the Lord would, in His appointed time, bring them forth with a high hand. God’ s delays, dear reader, are not to deny our prayers and mock our hopes, but are for the disciplining of our hearts— to subdue our impatience, which wants things in our own way and time; to quicken us to call more earnestly upon Him, and to fit us for receiving His mercies when they are given.  

God often defers His help till the very last moment. It was so with Abraham offering up Isaac; only when his son had been bound to the altar, and he had taken the knife into his hand to slay him, did God intervene. It was so with Israel at the Red Sea (Ex. 14:13). It was so with the disciples in the storm: "the ship was covered with the waves," before Christ calmed the sea (Matthew 8:24-26). It was so with Peter in prison; only a very few hours before his execution did God free him (Acts 12:6-8). So, too, God works in mysterious ways His wonders to perform, and often in a manner quite contrary to outward likelihood. The history of Joseph affords a striking example. He was first made a slave in Egypt, and this in order to his being made ruler over it--who would have thought that the prison was the way to the court! So it was with his descendants: when their tale of bricks was doubled and the straw withheld, who would have looked for deliverance! Yes, God’ s ways are strange to flesh and blood: often He allows error to arise to clear the Truth; bondage often makes way for liberty; persecution and affliction have often proved blessings in disguise.  

"And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which He sware to Abraham, to Isaac, and to Jacob" (Gen. 50:24). How plainly and how blessedly does this bring out the strength of Joseph’ s faith; There was no hesitancy or doubt: he was fully assured that God cannot lie, and that He would, "surely" make good His word. Equally certain is it that God’ s promises unto us will be fulfilled: "I will never leave thee, nor forsake thee" (Heb. 13:5). Therefore may the dying saint exclaim "Though I walk through the valley of the shadow of death, I will fear no evil; for Thou art with me" (Ps. 23:4). So too our faith may look beyond the grave unto the glorious resurrection, and say with David, "my flesh also shall rest in hope" (Ps. 16:9).  

"By faith Joseph, when he died, made mention of the departing of the children of Israel." Let us now take note of the breadth of his faith. A true Christian is known by his affection for Zion. The cause of Christ upon earth is dearer to him than the prosperity or disposition of his personal estate. "We know that we have passed from death unto life, because we love the brethren" (1 John 3:14). Thus it was with Joseph; before he gave commandment concerning his bones, he was first concerned with the future exodus of Israel and their settlement in Canaan! How different with the empty professor, who is ruled by self-love, and has no heart for the people of God. He may be interested in the progress of his own denomination, but he has no concern for the Church at large. Far otherwise is it with the genuine saint: "If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy" (Ps. 137:5, 6). So Joseph, at the very time of his death, was engaged with the future happiness of God’ s people.  

Beautiful indeed is it to see the dying Joseph unselfishly thinking about the welfare of others. O may God deliver the writer and the reader from a narrow heart and a contracted spirit. True faith not only desires that it shall be well with our own soul, but with the Church at large. Behold another lovely example of this in the case of the dying daughter-in-law of Eli, the high priest: "And she said, The glory of God is departed from Israel; for the ark of God is taken" (1 Sam. 4:22)— not my father-in-law is dead, not my husband has been slain, but "the glory is departed." But most blessed of all is the case of Him of whom Joseph was here a type. As our precious Savior drew near the Cross, yea, on the very night of His betrayal, it is recorded that "having loved His own which were in the world, He loved them to the end" (John 13:1). The interests of God’ s people were ever upon His heart.  

Let us note how another aspect of the breadth of true faith was illustrated by Joseph. Faith not only believes the promises which God has given to His saints individually, but also lays hold of those given to the Church collectively. There have been many seasons when the cause of Christ on earth has languished sorely; when it has been in a low state spiritually; when eminent leaders had been all called home, and when fierce persecution broke out against the little flock which they had left behind. Even so, they still had that sure word, "Upon this Rock I will build My Church, and the gates of Hades shall not prevail against it" (Matthew 16:18). In all ages the enemy has sought to destroy the people of God, but the Lord has defeated his designs and rendered his opposition ineffectual. O for a faith to now lay hold of this promise, "When the Enemy shall come in like a flood the Spirit of the Lord shall lift up a standard against him" (Isa. 59:19).  

"And gave commandment concerning his bones." The reference here is to what is recorded in Genesis 50:25, "And Joseph took an oath saying God will surely visit you, and ye will carry up my bones from hence." This brings out another characteristic of his faith: the public avowal of it. Joseph’ s faith was no secret thing, hidden in his own heart, about which others knew nothing. No, though he had occupied for so long an eminent situation, he was not ashamed to now let others know that he found his support and confidence in the promises of God. He had been of great dignity and authority among the Egyptians, and his fame for wisdom and prudence was great among the nations. It was therefore the more necessary for him to openly renounce all alliance with them, lest posterity think he had become an Egyptian. Had he liked and loved the Egyptians, he had wanted his tomb among them; but his heart was elsewhere.  

"And gave commandment concerning his bones." This was not a superstitious request, as though it made any difference whether our bodies be deposited in "consecrated" ground or no. Rather it was: First, to exhibit his belief in the promises of Jehovah; though he could not go in person into the land of Canaan, yet he would have his bones carried thither, and thus symbolically (as it were) take possession of it. Second, to confirm the hope of his brethren, and thus draw their hearts from the goodly portion in Goshen. He would sharpen the desire of the Nation to earnestly aspire after the promised redemption when he was dead. Third, to establish a public memorial, by which on all occasions, his posterity might call to mind the truth of the promise.  

Proof that this dying request of Joseph’ s was designed as a public memorial is found in noting a significant change between the wording of Genesis 50:24 and Genesis 50:25. In the former, Joseph "said unto his brethren"; in the latter, he "took an oath of the children of Israel" (cf. Exodus 13:19): by the heads of their tribes, he brought the whole people into this engagement— binding on after generations. Thus Joseph established this monument of his being of the favored seed of Abraham. Joseph’ s requesting his brethren to "take an oath" illustrates the power of example: cf. Genesis 47:31! He made reference to his "bones" rather than to his "body," because he knew another two centuries must yet run their course. The whole transaction was an emblematic pledge of the communion of saints. Though the Christian at death be cut off from his loved ones on earth, he is introduced unto the spirits of the just in Heaven.  

  

  

Combined Bible: Heb 11:23

Faith of Moses’ Parents   

(Hebrews 11:23)   

"By faith Moses when he was born, was hid three months of his parents." A considerable length of time elapsed between what is recorded in the preceding verse and what is here before us. That interval is bridged by what is found in Exodus 1. There we see a marked revolution taking place in the lot of the Hebrews. In the days of Joseph, the Egyptians had been kind, giving them the land of Goshen to dwell in. Then followed another dynasty, and a king arose who "knew not Joseph"— probably a foreigner who had conquered Egypt. This new monarch was a tyrant of the worst kind, who sorely oppressed the descendants of Abraham. So subject to drastic changes are the fortunes both of individuals and nations: hence the force of those words, "In the days of prosperity be joyful, in the day of adversity consider: God also hath set one over against the other, to the end that man should find nothing after him" (Ecclesiastes 7:14).  

The policy of the new ruler of Egypt quickly became apparent: "And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: come on, let us deal wisely with them, lest they multiply, and it come to pass, that when there falleth out any war, they join also unto our enemies" (Ex. 1:9, 10). Ah, but though "there are many devices in a man’ s heart, nevertheless the counsel of the Lord that shall stand" (Prov. 19:21). So it proved here, for "the more they afflicted them, the more they multiplied and grew" (Ex. 1:12). Yes, "the Lord bringeth the counsel of the heathen to naught: He maketh the devices of the people of none effect. The counsel of the Lord standeth forever, the thoughts of His heart to all generations" (Ps. 33:10, 11).  

Next, the king of Egypt gave orders to the midwives that every male child of the Hebrews should be slain at birth (Ex. 1:15, 16). But all the laws which men may make against the promises that God has given to His church, are doomed to certain failure. God had promised unto Abraham a numerous "seed" (Gen. 13:15), and had declared to Jacob, "fear not to go down into Egypt, for I will there make of thee a great nation" (Gen. 46:3); as well, then, might Pharaoh attempt to stop the sun from shining as prevent the growth of the children of Israel. Therefore do we read, "But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men children alive" (Ex. 1:17).  

Refusing to accept defeat, "Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river" (Ex. 1:22). Now that the execution of this barbarous edict had been entrusted unto his own people, no doubt Pharaoh imagined that success was fully assured for his evil design: yet it was at this very season that God brought to the birth the one who was to emancipate his suffering nation. "How blind are poor sinful mortals, in all their contrivances against the church of God. When they think all things secure, and that they shall not fail of their end, that their counsels are laid so deep as not to be blown upon, their power so uncontrollable and the way in which they are engaged so effectual, that God Himself can hardly deliver it out of their hands; He that sits on high laughs them to scorn, and with an Almighty facility lays provisions for the deliverance of His church, and for their ultimate ruin" (John Owen).  

"And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive. And there went a man of the house of Levi, and took to wife a daughter of Levi, and the woman conceived, and bare a son" (Ex. 1:22 and 2:1, 2). Amram and Jochebed refused to be intimidated by the cruel commandment of the king, and acted as though no injunction had been issued by him. Were they reckless and foolish? No indeed, they took their orders from a far higher authority than any earthly potentate. The fear of the Lord was upon them, and therefore were they delivered from that fear of man which bringeth a snare. In covenant relationship with the God of Abraham, Isaac and Jacob, this godly couple from the tribe of Levi allowed not the wrath of man to disrupt their domestic happiness.  

"By faith Moses, when he was born, was hid three months of his parents." "It is the faith of Moses’ parents that is here celebrated. But because it is mentioned principally to introduce the discourse of himself and his faith, and also that which is spoken belongs unto his honour; it is thus peculiarly expressed. He saith not ‘ By faith the parents of Moses when he was born, hid him,’ but ‘ By faith Moses, when he was born,was hid three months of his parents’ ; that is, by the faith of the parents who hid him" (John Owen). Ah, here is the explanation of the conduct of Amram and Jochebed: it was "by faith" they acted: it was a living, supernatural, spiritual faith which sustained their hearts in this crisis, and kept them "in perfect peace" (Isa. 26:3). Nothing will so quieten the mind and still its fears as a real trusting in the Lord of hosts.  

The birth of Moses occurred during the very height and fury of the attack that was being made upon the infant males of the Hebrews. Herein we may discover a striking foreshadowment of the attempt which was made upon the life of the Christ-child, when, in his efforts to slay Him, Herod gave orders that all the children in Bethlehem and in all the coasts thereof from two years old and under, should be slain (Matthew 2:16). Many a typical representation of the principal events in the life of the Redeemer is to be found in the Old Testament, and at scores of points did Moses in particular prefigure the great Deliverer of His people. It is a deeply interesting line of study, which we commend to our readers, to go over the history of Moses and note down the many details in which he pictured the Lord Jesus.  

"By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king’ s commandment." It seems clear from the final clause that Pharaoh had either given orders that the Hebrews should notify his officers whenever a male child was born unto them, or that they themselves should throw him into the river. Instead of complying with this atrocious enactment, the parents of Moses concealed their infant for three months, which supplies us with a clear example of "We ought to obey God rather than men" (Acts 5:29). It is true that the Lord requires His people to "be in subjection unto the higher powers" (Rom. 13:1), but this holds good only so long as the "higher powers" (human governors) require the Christian to do nothing which God has forbidden, or prohibit nothing which God has commanded. The inferior authority must always give place before the superior. As this is a principle of great importance practically, and one concerning which confusion exists in some quarters, let us amplify a little.  

Holy Scripture must never be made to contradict itself: one of its precepts must never be pressed so far as to nullify another; each one is to be interpreted and applied in harmony with the general analogy of faith, and in the light of the modifications which the Spirit Himself has given. For example; children are required to honor their parents, yet Ephesians 6:1 shows that their obedience is to be "in the Lord"; if a parent required something directly opposed unto Holy Writ, then he is not to be obeyed. Christian wives are required by God to submit themselves unto their husbands, and that, "in everything" (Eph. 5:24), obeying them (1 Pet. 3:6); nevertheless, their subjection is to be of the same character as that of the Church unto Christ (Eph. 5:24); and inasmuch as He never demands anything from the Church which is evil, so He does not require the wife to obey injunctions which are positively harmful— if a thoughtless husband should insist on that which would be highly injurious to his wife’ s health, she is to refuse him. Submission does not mean slavery!  

Now the same modification we have pointed out above obtains in connection with the exhortations of Romans 13:1-7. In proof, let us cite a clear example to the point from either Testament. In Daniel 3 we find that the king of Babylon— the head of the "powers that be"— erected an image unto himself, and demanded that on a given signal, all must "fall down and worship" the same (verse 5). But the three Hebrew captives declared, "Be it known unto thee O king, that we will not serve thy gods, nor worship the golden image which thou hast set up" (verse 18); and the Lord vindicated their non-compliance. In Acts 4 we see Peter and John arrested by the Jewish "powers," who, "Commanded them not to speak at all nor teach in the name of Jesus" (verse 18). Did the apostles submit to this ordinance? No, instead they said, "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye" (verse 19). As Romans 13:4 declares, the magistrate is "the minister of God to thee for good": should he require that which the Word condemns as evil, he is not to be obeyed.  

And what was it that enabled the parents of Moses to act so boldly and set at naught the royal edict? Our text furnishes clear answer: it was "by faith" they acted. Had they been destitute of faith, most probably the "king’ s commandment" would have filled them with dismay, and in order that their own lives should be spared, would have promptly informed his officers of the birth of Moses. But instead of so notifying the Egyptians, they concealed the fact, and though by preserving the child they followed a course which was highly hazardous to sense, yet under God it became the path of security. Thus, the particular aspect of our theme which here receives illustration is the courage and boldness of faith: faith overcoming the fear of man. That brings before us another characteristic of this heavenly grace, one which evidences its excellency, and one which should move us to pray daily for an increase of the same.  

Faith is a spiritual grace which enables its possessor to look away from human terrors, and to confide in an unseen God. It declares, "The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?" (Ps. 27:1). True it is that this faith is not always in exercise, yea, more often is its bright shining overcast by the clouds of unbelief, and eclipsed by the murky dust which Satan raises in the soul. We say, "this faith," for there are thousands of professing Christians all around us who boast that their faith is constantly in exercise, and that they are rarely if ever tormented by doubts or filled with alarms. Ah, reader, the "faith" of such people is not "the faith of God’ s elect" (Titus 1:1), entirely dependent upon the renewing power of the Holy Spirit; no, it is but a natural faith in the bare letter of Scripture, which by an act of their own will they can call into exercise whenever they please. But unto such the many "Fear nots" of God’ s Word have no application! But when the dew of Heaven falls upon the regenerated heart, its language is, "What time I am afraid, I will trust in Thee" (Ps. 56:3).  

Great indeed is the power of a God-given and God-sustained faith: not only to produce outward works, but to affect the workings of the soul within. This is something which is not sufficiently considered these days, when attention is confined almost exclusively to "visible results." Faith regulates the affections: it curbs impetuosity and works patience, it chases away gloom and brings peace and joy, it subdues carnal fears and produces courage. Moreover, faith not only sustains the hearts under severe trials, performs difficult duties, but (as the sequel here shows) obtains important benefits. How pertinent, then, was this particular case unto those to whom this Epistle was first sent! How well was it calculated to encourage the sorely-tried and wavering Hebrews to remain faithful to Christ and to trust God with the issue and outcome!  

"By faith Moses, when he was born, was hid three months of his parents." Probably two things are included in these words: first, that they concealed all tidings of his birth; second, that they hid him in some part of the house. No doubt their diligence was accomplished by fervent cries to God, and the putting forth of a daily trust in Him. The fact that it was "by faith" that they "hid" him, shows that real spiritual faith is cautious and wary, and not reckless and presumptuous. Though faith overcomes carnal fear, yet it does not disdain the use of lawful means for overcoming danger. It is fanaticism, and not faith, which tempts God. To needlessly expose ourselves unto danger is sinful. Faith is no enemy unto lawful means as Acts 27:31 plainly enough shows.  

It is to be observed that the words of our text go beyond Exodus 2:2, where the preserving of Moses is attributed unto his mother. As both the parents were engaged in the hazard, both had a hand in the work; no doubt Amram took the lead in advice and contriving, and Jochebed in the actual execution. As the parents have a joint interest in their children, both should share in the care and training of them, each seeking to help the other. Where there is an agreement between husband and wife in faith and in the fear of God, it makes way for a blessed success in their duties. When difficult tasks confront husbands and wives, it is their wisdom to apply themselves unto that part and phase of it which each is best suited for. "It is a happy thing where yoke-fellows draw together in the yoke of faith, as the heirs of the grace of God; and where they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but corrupt their minds" (Matthew Henry).  

The "three months" teaches us that the parents of Moses persevered in that which they began well. They were prudent from the hour of his birth, and they maintained their vigilance. It is no use to shut the stable-door when the horse is gone. Care in preventing danger is to be continued as long as the danger is threatened. Some, perhaps, may ask, Would it be right for the people of God today to give shelter to one of His saints or servants who was being unjustly hounded by "the power that be"? Surely; it is always the duty of love to shield others from harm. But suppose the hidden one is being inquired-after by the authorities, may they still be concealed? Yes, if it is done without the impeachment of the truth, for it is never permissible to lie- to do so shows a distrust of the sufficiency of God. Should the officers ask whether you are sheltering one they seek, either remain silent, or so prudently word your answer as will neither betray the party nor be guilty of falsehood.  

Others may ask, Since God purposed to make Moses the leader of His people and accomplish such a memorable work through him, why did He not by some wonderful and powerful miracle preserve him from the rage of Pharaoh? Answer: God was able to send a legion of angels for his protection, or to have visibly displayed His might by other means; but He did not. It is generally God’ s pleasure to show His power through weak and despised means. Thus it was during the infancy of His own incarnate Son: God warned Joseph by a dream, and he took the young child and His mother into Egypt, remaining there till Herod was dead. Frequently it pleases the Most High to magnify His providence by things which men despise, by feeble instruments, and this, that it may the more plainly appear the excellency of the power is of Him.  

In the preservation of the infant Moses, we may see a blessed illustration of how God preserves His elect through infancy and childhood, and from all that threatens their existence prior to the time when He regenerates them. This is expressed in Jude 1: "Preserved in Jesus Christ and called." How blessed is it for the Christian to look back behind the time when God called him out of the darkness into His marvelous light, and discern His guarding hand upon him when he was dead in trespasses and sins. There are few if any of the Lord’ s people who cannot recall more than one incident in early life when there was "but a step" betwixt them and death; yet even then, as in the case of the infant Moses, a kind Providence was watching over them. Then let us return thanks for the same.  

"By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child: and they were not afraid of the king’ s commandment." It is really surprising how many of the commentators, led by sentiment, have quite missed the meaning of this verse. Exodus 2:2 states that his mother saw "that he was a goodly child": the Hebrew word ("tob") being the same term whereby God approved of His works of creation and declared them perfect (Gen. 1), from which the conclusion has been drawn that, it was the exceeding fairness or beauty of the babe which so endeared him to his parents they were moved to disregard the king’ s edict, and take special pains to preserve him. But this is only carnalizing Scripture, in fact, contradicting what the Holy Spirit has here said.  

Hebrews 11:23 distinctly affirms that it was "by faith" the parents of Moses acted, and this it is which explains their conduct. Now Romans 10:17 tells us, "faith cometh by hearing, and hearing by the word of God": thus Amram and Jochebed must have received a Divine revelation (not recorded in the O.T.), and this word from God formed the foundation of their confidence, and supplied the motive-power of what they did. It is true they knew from the prophecy given to Abram (Gen. 15) that the time for the deliverance of Israel from Egypt was drawing near, as they also knew from the prediction of Joseph (Gen. 50:24) that God was going to undertake for His people. Yet we are persuaded that Hebrews 11:23 refers to something more definite and specific. Most probably the Lord made known to these parents that their child was to be the promised deliverer, and furnished them beforehand with a description of him.  

This revelation which Amram and Jochebed "heard" from God they believed, and that, before Moses was born. When, in due time, he was given to them, they "saw he was a proper child"— it was the discernmentcof faith, and not the mere admiration of nature. As Acts 7:20 declares "in which time was born Moses, and was beautiful to God" (Bagster Inter.), which indicates an appearance of something Divine or supernatural. They recognized he was peculiarly grateful and acceptable to God: they perceived something remarkable in him, which was the Divine token to them that he would be the deliverer of Israel. "Probably there was some mark of future excellency impressed on the child, which gave promise of something extraordinary" (John Calvin). "The beauty of the Lord set upon him as a presage that he was born to great things, and that by conversing with God his face would shine (Ex. 34:29), and what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred record" (Matthew Henry).  

Resting with implicit confidence upon the revelation which they had received from Jehovah, their faith now confirmed by God’ s mark of identification upon the babe, the parents of Moses preferred its safety before their own. It was not simply they trusted God for the outcome, but in their souls was that faith which is "the substance of things hoped for" (Heb. 11:1), and in consequence "they were not afraid of the king’ s commandments." Had it been only a natural or human admiration which they had for a signally beautiful child, then it had been "by affection" or "by infatuation" they hid the infant; and that would only have intensified their "fear," for the more they admired the infant, the more afraid would they have been of harm befalling it.  

Mere beauty is by no means a sure sign of excellency, as 1 Samuel 16:7, 2 Samuel 14:25, Proverbs 31:30 plainly enough show. No, the infant Moses was "beautiful to God" (Acts 7:20), and perceiving this, Amram and Jochebed acted accordingly. First, they "hid" him for three months, "and when she could no longer hide him, she took for him an ark of bull-rushes" etc. (Ex. 2:3): it may be that the Egyptians searched the houses of the Hebrews every three months. No doubt it was under the Divine direction that the parents of Moses now acted, for surely the placing of this precious child by the brink of the fatal "river" (Ex. 1:22) was the last thing that carnal reason had suggested! We do not at all agree with those who think the faith of Moses’ parents wavered when they placed him in the ark: when one lawful means of preservation from persecution will no longer secure, it is a duty to betake ourselves unto some other which is more likely to do so— Matthew 10:23.  

In the kind providence of God, His interests and ours are often twined together, and then nature is allowed to work; though even then, grace must bear sway. So it was here: the parents of Moses had received a direct commandment from God how to act and what to do (as the "by faith" clearly denotes), and in their case, what He prescribed harmonized with their own feelings. But sometimes God’ s requirements and our natural affections clash, as was the case when He required Abraham to offer up Isaac, and then the claims of the lower must yield to the Higher. When the current of human affection clashes not with God’ s express precepts we may follow it, for He allows us to take in the help of nature: "a brother beloved . . . both in the flesh and in the Lord" (Philem. 16).  

  

  

Combined Bible: Heb 11:24-25

Faith of Moses   

(Hebrews 11:24-25)   

"The apostle, as we showed before, takes his instances from the three states of the church under the O.T. The first was that which was constituted in the giving of the first promise, continuing to the call of Abraham. Herein his first instance is that of Abel, in whose sacrifice the faith of that state of the church was first publicly confessed, and by whose martyrdom it was confirmed. The next state had its beginning and confirmation in the call of Abraham, with the covenant made with him and the token thereof. He therefore is the second great instance on the roll of testimonies. The constitution and consecration of the third state of the church was in giving of the law; and herein an instance is given in the law-giver himself. All to manifest, that whatever outward variations the church was liable to, and pass under, yet faith and the promises were the same, of the same efficacy and power under them all" (John Owen).  

In approaching the careful study of our present verses it is of great importance to observe that they begin a new section of Hebrews 11: if this be not seen, they cannot be interpreted aright. The opening verse of each section of this chapter takes us back to the beginning of the life of Faith, and each one presents a different aspect of the nature or character of saving faith. The first three verses of Hebrews 11 are introductory, the fourth beginning the first division. There, in the example of Abel, we see where the life of faith begins (at conversion), namely with the conscience being awakened to a consciousness of our lost condition, with the soul making a complete surrender to God, and with the heart resting upon the perfect satisfaction made by Christ our Surety. That which is chiefly emphasized there is faith in the blood. But placing his faith in the blood of Christ is not all that is done by a sinner when he passes from death unto life.  

The second section of Hebrews 11 commences at verse 8 where we have set before us another aspect of conversion, or the starting-point of the Life of Faith. Conversion is the reflex action or effect from a soul which has received an effectual call from God. This is illustrated by the case of Abraham, who was, originally, an idolater, as we all were in our unregenerate state. The Lord of glory appeared unto him, quickened him into newness of life, delivered him from his former manner of existence, and gave him the promise of a future inheritance. The response of Abraham was radical and revolutionary: he set aside his natural inclinations, crucified his fleshly affections, and entered upon an entirely new path. That which is central in his case was, implicit obedience, the setting aside of his own will, and the becoming completely subject to the will of God. But even that is not all that is done by the sinner when he passes from death unto life.  

The case of Moses brings before us yet another side of conversion, or the beginning of the Life of Faith, a side which is sadly ignored in most of the "evangelism" of our day. It describes a leading characteristic of saving faith, which few professing Christians now hear (still less know) anything about. It shows us that saving faith does something more than "believe" or "accept Christ as a personal Savior." It exhibits faith as a definite decision of the mind, as an act of the will, as a personal and studied choice. It reveals the fundamental fact that saving faith includes, yea, begins with, a deliberate renunciation or turning away from all that is opposed to God, a determination to utterly deny self and an electing to submit unto whatever trials may be incident to a life of piety. It shows us that a saving faith causes its possessor to turn away from godless companions, and henceforth seek fellowship with the despised saints of God.  

There is much more involved in the act of saving faith than is generally supposed. "We mistake it if we think it only to be a strong confidence. It is so indeed; but there are other things also. It is such an appreciative esteem of our Christ and His benefits, that all other things are lessened in our opinion, estimation, and affection. The nature of faith is set forth by the apostle when he saith, ‘ What things were gain to me, those I counted loss for Christ; yet, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung that I may win Christ; and be found in Him, not having mine own righteousness which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith; that I may know Him, and the power of His resurrection, and the fellowship of His sufferings, being made conformable unto His death’ (Phil. 3:7-10). And therefore true faith makes us dead to the world, and all the interests and honors thereof: and is to be known not so much by our confidence, as by our mortification and weanedness; when we carry all our comforts in our hands, as ready to part with them, if the Lord called us to leave them" (Thomas Manton, 1660).  

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’ s daughter; Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (verses 24, 25). Here we see the nature and influence of a saving faith. Two things are to be particularly noted: in it there is an act of relinquishment, and an act of embracing. In conversion, there is a turning from, and also a turning unto. Hence, before the sinner is invited to "return unto the Lord," he is first bidden to "forsake his way," yes, his way— having "his own way." So too we are called on to "repent" first, and then "be converted," that our sins may be "blotted out" (Acts 3:19).  

"If any man will come after Me, let him deny himself" (Matthew 16:24). What is meant by the denying of "self"? This, the abridging ourselves of those things which are pleasing to the flesh. There are three things which are chiefly prized by the natural man--life, wealth, and honor; and so in the verses which immediately follow, Christ propounded three maxims to counter them. First, he says, "For whosoever will save his life shall lose it; and whosoever will lose his life for My sake shall find it" (verse 25): that is, he who thinks first and foremost of his own life, whose great aim is to minister unto "number one," shall perish.] Second, "For what is a man profited, if he shall gain the whole world, and lose his own soul?" (verse 26): showing us the comparative worthlessness of earthly riches. Third, "For the Son of man shall come in the glory of His Father with His angels; and then shall He reward every man according to his works" (verse 27): that is the honor we should seek.  

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’ s daughter." Here was a notable case of self-denial: Moses deliberately renounced the privileges and pleasures of a royal palace. It was not that he was now disowned and cast out by the woman who had adopted him; but that he voluntarily relinquished a position of affluence and ease, disdaining both its wealth and dignities. Nor was this the rash impulse of an inexperienced youth, but the studied decision of one who had now reached the age of forty (Acts 7:23). The disciples said, "We have forsaken all, and followed Thee" (Matthew 19:27): their "all" was a net and fishing-smack; but Moses abandoned a principality!  

The denying of self is absolutely essential; and where it exists not, grace is absent. The first article in the covenant is, "thou shalt have no other gods before Me": He must have the pre-eminence in our hearts and lives. God has not the glory of God unless we honor Him thus. Now God does not have the uppermost place in our hearts until His favor be esteemed above all things, and until we dread above everything the offending of Him. As long as we can break with God in order to preserve any worldly interest of ours, we prefer that interest above God. If we are content to offend God rather than displease our friends or relatives, then we are greatly deceived if we regard ourselves as genuine Christians. "He that loveth father or mother more than Me is not worthy of Me; and he that loveth son or daughter more than Me is not worthy of Me" (Matthew 10:37).  

"Faith is a grace that will teach a man to openly renounce all worldly honors, advantages, and preferments, with the advantage annexed thereto. When God calls us from them, we cannot enjoy them with a good conscience" (Thos. Manton). We are often put to the test of having to choose between God and things, duty and pleasure, heeding our conscience or gratifying the flesh. The presence and vigor of faith is to be proved by our self-denial! It is easy to speak contemptuously of the world and earthly things, but what is my first care? Is it to seek God or temporal prosperity? To please Him or self? If I am hankering after an increase in wages, or a better position, and am fretful because of disappointment, it is a sure proof that a worldly spirit governs me. What is my chief delight? earthly riches, honors, comforts, or communion with God? Can I truly say, "For a day in Thy courts is better than a thousand" (Ps. 84:10)?  

"All believers are not called to make the same sacrifices, or to endure the same trials for righteousness’ sake, nor have all the same measure of faith; yet, without some experience and consciousness of this kind, we are not warranted to conclude that we are of Moses’ religion; for a common walking-stick more resembles Aaron’ s fruitful rod, than the faith of many modern professors of evangelical truth does the self-denying faith of Moses or Abraham" (Thomas Scott). The faith of God’ s elect is a faith which "overcomes the world" (1 John 5:4), and not one which suffers its possessor to be overcome! "They that are Christ’ s have crucified the flesh with the affections and lusts" (Gal. 5:24); not ought to, but have done so— in some real measure at least!  

The great refusal of Moses consisted in a firm resolution of mind not to remain in that state wherein he had been brought up. This was not attained, we may be sure, without a hard fight, without the exercise of faith in prayer and trust in God. He knew full well all that his decision involved, yet, by grate, made it unhesitatingly. His resolution was made known not by a formal avowal, but by deeds, for actions ever speak louder than words. There is no hint in the sacred record that Moses verbally acquainted his foster-mother with his decision, but his converse with his brethren (Ex. 2:11 etc.) revealed where his heart was, and identified him with their religion and covenant. Ah, dear reader, it is one thing to talk well about the things of God, but it is quite another to walk accordingly; as it is one thing to pen articles and deliver sermons, and quite another to practice what we preach!  

Not only was Moses’ renunciation of his favored position a grand triumph over the lusts of the flesh, but it was also a notable victory over carnal reason. First of all, his action would seem to indicate the height of ingratitude against his foster-mother. Pharaoh’ s daughter had spared his life as an infant, brought him into her own home, reared him as her son, and had him educated in all the wisdom of the Egyptians. For him to turn his back upon her now would appear as though he was devoid of appreciation— so little is the natural man able to understand the motives which regulate the workings of faith. The truth is that, the commandments of the second table are binding upon us no further than our compliance with them is agreeable to our obedience unto the commandments of the first table. The saint is neither to accept favors from the world, nor to express gratitude for the same, if such be contrary to the fear of God, and the maintenance of a good conscience.  

We are never to be dutiful to man at the expense of being undutiful to God. All relations must give way before preserving a clear conscience toward Him. His rights are paramount, and must be recognized and responded to, no matter how much the doing so may clash with our seeming obligations unto our fellows. A friend or kinsman may be entertaining me in his home, and show me much kindness through the week, but that will not justify or require me to join him on a picnic or frolic on the Sabbath day. "If any man come to Me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be My disciple" (Luke 14:26). The language of the Christian ought ever to be, "wist ye not that I must be about my Father’ s business?" (Luke 2:49).  

To enjoy worldly honors is not evil in itself, for good men have lived in bad courts. Daniel is a clear case in point: most of his life was spent in high civic office. When Divine providence has given worldly riches or worldly prestige to us, they are to be entertained and enjoyed, yet with a holy jealousy and prayerful watchfulness that we be not puffed up by them, remembering that, "Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud" (Prov. 16:19). But such things are to be renounced when they are sinful in themselves, or when they cannot be retained with a clear conscience. Against his conscience, Pilate preferred to condemn Christ than lose Caesar’ s friendship, and stands before us in Holy Writ as a lasting warning. "Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak" (Matthew 26:41).  

Again; not only did Moses’ great refusal seem like gross ingratitude unto her who had adopted him, but it also looked like flying in the face of Providence. It was God who had placed him where he was; why, then, should he forsake such an advantageous position? Had Moses leaned unto his own understanding and listened to the dictates of carnal reason, he had found many pretexts for remaining where he then was. Why not stay there and seek to reform Egypt? Why not use his great influence with the king on behalf of the oppressed Hebrews? Had he remained in the court of Pharaoh, he would escape much affliction; yes, and miss too the "recompense of the reward." Ah, my reader, unbelief is very fertile, argues very plausibly, and can suggest many logical reasons why we should not practice self-denial!  

What was it, then, which prompted Moses to make this noble sacrifice? A patriotic impulse? a fanatical love for his brethren? No, he was guided neither by reason nor sentiment: it was "by faith" that Moses refused to be called the son of Pharaoh’ s daughter. It was the clinging of his heart to the Divine promise, the apprehension of things not seen by the outward eye, the confident expectation of future reward. Ah, it is faith which imparts to the heart a true estimate of things, which views objects in their real light, and which discerns the comparative worthlessness of what the poor worldling prizes so highly, and through his mad quest after which he loses his soul. Faith views the eternity to come, and when faith is in healthy exercise, its possessor finds it easy to relinquish the baubles of time and sense. Then it is the saint exclaims. "Surely every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches and knoweth not who shall gather them" (Ps. 39:6).  

What a truly remarkable thing that one in Egypt’ s court should have such a "faith"! Moses had been brought up in a heathen palace, where there was no knowledge of the true God; yea, nothing but idolatry, wantonness, and profanity. Yes, some of Christ’ s sheep are situated in queer and unexpected places, nevertheless the Shepherd seeks them out, and either delivers them from or sustains them in it: the wife of "Herod’ s steward" (Luke 8:3), the saints in Nero’ s "household" (Phil. 4:22) are notable examples. What illustrations are these of "The Lord shall send the rod of Thy strength out of Zion: rule Thou in the midst of Thine enemies" (Ps. 110:2)! However His enemies may rage, seek to blot out His name and root out His kingdom, Christ shall preserve a remnant according to the election of grace "even where Satan’ s throne is" (Rev. 2:13).  

Some one may object, "But Joseph had faith as well as Moses, yet he did not leave the court, but continued there till his death." Circumstances alter cases! Their occasions and conditions were not alike. "God raised up Joseph to feed His people in Egypt, therefore his abode in the court was necessary under kings that favored them; but Moses was called not to feed His people in Egypt, but to lead them out of Egypt; and the king of Egypt was now become their enemy, and kept them under bitter bondage. To remain in an idolatrous court of a pagan prince is one thing; but to remain in a persecuting court, where he must be accessory to their persecutions, is another thing" (T. Manton).  

"Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (verse 25). This gives us the positive side of Moses’ s glorious decision. There is both a negative and a positive side to faith. First, a refusing, and then a choosing, and that order is unchanging. There must be a "ceasing to do evil" before there can be a "learning to do well" (Isa. 1:16, 17); there must be a "hating the evil" before there is a "loving the good" (Amos 5:15); there must be a "confessing and forsaking" of sin, before there is "mercy" (Prov. 28:13). The prodigal must leave the far country, before he can go to the Father (Luke 15). The sinner must abandon his idols, before he can take up the Cross and follow Christ (Mark 10:21). There must be a turning to God, "from idols," before there can be a "serving the living and true God" (1 Thess. 1:9). The heart must turn its back upon the world, before it can receive Christ as Lord and Savior.  

"Moses gave up the world; and ambition had the prospect of honor and greatness; the culture of the most civilized state was fascinating to the mind; treasure and wealth held out potent allurement. And all this— and does it not comprise ‘ all that is in the world,’ and in its most attractive and elevated manner?— Moses gave up. And, on the other side, what awaited him? To join a down-trodden nation of slaves, whose only riches was the promise of the invisible God" (Adolph Saphir). A man is known by his choice. Do you do evil for a little profit? Do you avoid duty because of some trifling inconvenience? Are you turned out of the way because of reproach?  

Moses preferred to suffer affliction with the people of God than to enjoy the pleasures of sin for a brief season. Do you? He judged it the greatest misery of all to live in sin. Do you? Here is an important test: which gives you greater grief, sin or bodily affliction? Which troubles you the more: suffering loss in the world, or displeasing God? There are thousands of professing Christians who complain of their physical aches and pains, but how rarely do we hear any groaning over the body of sin and death! When you are afflicted in the body, which is your dominant desire: to be freed from the suffering, or for God to sanctify the suffering unto the good of your soul? Ah, my reader, what real and supernatural difference is there between you and the moral worldling? Is it only in your creed, what you believe with the intellect? "The demons believe."  

Yes, it is our refusal and our choice which identifies us, which makes it manifest whether we are children of the devil or children of God. It is the property of a gracious heart to prefer the greatest suffering— physical, mental, or social— to the least sin: and when sin is committed, it is repudiated, sorrowed over, confessed, and forsaken. When "suffering" is inflicted upon saints by persecutors, the offense is done unto us; but "sin" is committed against God! "Sin" separates from God (Isa. 59:2), "suffering" drives the Christians nearer to God. "Affliction" only affects the body, "sin" injures the soul. "Affliction" is from God (Heb. 12:5-11), but "sin" is from the devil. But naught save a real, spiritual, supernatural faith will prefer suffering affliction with the people of God, than to enjoy the pleasures of sin for a season.  

"None of the exemplifications of the importance of believing, brought forth by the apostle, is better fitted to serve his purpose than that which we have been considering. The Hebrew Christians were called on to part with an honor which they were accustomed to value above all other dignities. They were excommunicated by their unbelieving brethren, and denied the name of true children of Abraham. Their unbelieving countrymen were enjoying wealth and honor. The little flock they were called on to join were suffering affliction and reproach. Now, how is this to be done? Look at Moses. Believe as Moses believed, and you will find it easy to judge, choose, and act as Moses did. If you believe what Christ has plainly revealed, that ‘ it is His Father’ s good pleasure to give’ His little flock, after passing through much tribulation, ‘ the kingdom’ ; if you are persuaded that, according to His declaration, ‘ wrath is coming to the uttermost’ on their oppressors, you will not hesitate to separate yourselves completely from your unbelieving country-men.  

"The practical bearing of the passage is not confined to the Hebrew converts, or to the Christians of the primitive age. In every country, and in every age, Jesus proclaims ‘ If any man would be My disciple he must deny himself, he must take up the cross, and follow Me.’ The power of the present world can only be put down by ‘ the power of the world to come’ ; and as it is through sense that the first power operates on our minds, it is through faith alone that the second power can operate on our minds. Some find it impossible to make the sacrifices Christianity requires, because they have no faith. They must be made; otherwise our Christianity is but a name, our faith is but a pretense, and our hope a delusion" (John Brown).  

  

  

Combined Bible: Heb 11:26

Faith of Moses   

(Hebrews 11:25-26)   

"The person here instanced as one that lived by faith, is Moses. And an eminent instance it is to his purpose, especially in his dealings with the Hebrews, and that on sundry accounts. 1. Of his person. None was ever in the old world more signalized by Providence in his birth, education, and actions, than he was. Hence his renown was both then, and in all ages after, very great in the world. The report and estimation of his acts and wisdom, were famous among all the nations of the earth. Yet this person lived and acted, and did all his works by faith. 2. Of his great work, which was the typical redemption of the church. A work it was great in itself; so God expresseth it to be, and such as was never wrought in the earth before (Deut. 4:32-34). Yet greater in the typical respect which it had to His eternal redemption of the Church by Jesus Christ. 3. On the account of his office. He was the lawgiver, whence it is manifest, that the law is not opposite to faith, seeing the lawgiver himself lived thereby" (John Owen).  

Each example of faith supplied by the Holy Spirit in Hebrews 11 presents a distinctive feature or fruit of that spiritual grace. The faith which is here described is saving faith, without which no man is accepted by God (see verse 6). It is true that all Christians are not given the same measure of faith, nor do all of them manifest it in the same manner. All flowers are not of the same hue, nor are they equally fragrant; yet every variety differs radically from weeds! Not every saint is called upon to build an ark, offer up his son in sacrifice, or forsake a palace; nevertheless, there is that in the heart and life of every regenerate soul which plainly distinguishes him from those who are dead in trespasses and sins, and which clearly bears the mark of the supernatural--there is that in him which mere nature does not and cannot bring forth.  

While it be true that very few Christians are called upon to leave a palace, yet every one who would become a Christian is required to forsake the world: not physically, but morally. God does not bid us become hermits, or enter a convent or monastery— that is only the Devil’ s perversion of the truth of separation; but He does insist that the sinner must cast away the idols of the world, turn from its vain pleasures, cease walking in its evil ways, and set his affections upon things above. Scripture is unmistakably plain upon this point, declaring, "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God" (James 4:4). That which was adumbrated by Moses in our present passage was, the heart’ s renunciation of a vain and perishing world, and giving God His true place in the affections.  

In our last article we saw how Moses voluntarily relinquished his position of a nobleman in Pharaoh’ s court, and preferred to have fellowship with the despised and suffering people of God. In this he was a blessed type of Him who was rich, yet for our sakes became poor, who descended from the glory of Heaven, and was born in a manger; who laid aside His robes of majesty, and took upon Him the form of a servant. And my reader, His people are predestinated "to be conformed to" His image (Rom. 8:29). He has left them an example, and there is no other route to Heaven, but by "following His steps": see John 10:4! There is a real and practical oneness between the Head and the members of His mystical body, and that practical oneness consists in self-sacrifice. Unless the spirit of self-sacrifice rules my heart, I am no Christian!  

The way to Heaven is a "narrow" one and the entrance to it is "strait," and few there be that find it (Matthew 7:13, 14). Because that way is "narrow," opposed to all the inclinations of flesh and blood, Christ bids us to "sit down and count the cost" (Luke 14:31) before we start out. The "cost" is far too high for all who have never had a miracle of grace wrought within them, for it includes the cutting off of a right hand and the plucking out of a right eye (Matthew 5:29, 30)--that is why 1 Peter 4:18 asks, "If the righteous scarcely be saved (or "with difficulty be saved") where shall the ungodly and the sinner appear"! Few indeed are, like Moses, willing to pay the "cost." Alas, the vast majority, even in Christendom, are like Esau (Heb. 12:16) or the Gadarenes (Mark 5:14, 15) — they prefer to indulge the flesh rather than deny it.  

The difficulty of salvation, or the "straitness" of the gate and the "narrowness" of the way which leadeth into Life, was strikingly prefigured by the alluring temptations and carnal obstacles which had to be overcome by Moses. As we pointed out in our last article, his noble decision not only involved the leaving of Pharaoh’ s palace, the apparent ingratitude toward his foster-mother, the ignoring of the precedent set up by Joseph; but, it also meant the throwing in his lot with a despised people, enduring all the discomforts and hardships of their wilderness wanderings, and the bringing down upon his head not only the contempt of his former associates, but having to endure the murmurings and criticisms of the Hebrews themselves. Ah, my reader, such a choice as Moses made was altogether contrary to flesh and blood, and can be accounted for only on the ground that a miracle of Divine grace had been wrought within him. As our Lord declared, "With men this is impossible, but with God all things are possible" (Matthew 19:26).  

From what has been said above, is it not unmistakably evident that as great a distance as that which separates heaven from earth divides Scriptural "Conversion" from that which goes under the name of "conversion" in the vast majority of the so-called "churches" today! A genuine and saving Conversion is a radical and revolutionary experience. It is vastly more than the taking up of a sound creed, believing what the Bible says about Christ, or joining some religious assembly. It is something which strikes down to the very roots of a man’ s being, causing him to make an unreserved surrender of himself to the claims of God, henceforth seeking to please and glorify Him. This issues, necessarily, in a complete break from the world, and the former manner of life; in other words, "if any man be in Christ, he is new creature: old things are passed away; behold all things are become new" (2 Cor. 5:17).  

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’ s daughter" (verse 24). It is the first two words of this verse which supply an adequate explanation of the noble conduct of Moses here. A God-given faith is occupied with something better than the things of sight and sense, and therefore does it discern clearly the utter vanity of worldly greatness and honor. Faith has to do with God, and when the mind be truly stayed upon Him, neither the riches nor the pleasures of earth can attract, still less enthrawl. Faith relies upon and is obedient unto a personal revelation from on High, for "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Moses had "heard," Moses "believed," Moses acted on what he had heard from God.  

"Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (verse 25). Yes, each of us has to choose between life and death (Deut. 30:15), between sin and holiness, between the world and Christ, between fellowship with the children of God and friendship with the children of the Devil. When Moses took the part of an Israelite against an Egyptian (Ex. 2), he declared plainly that he preferred the former to the latter, that the promises of God meant far more to him than the fame or luxury of an earthly court. Yet at that time the seed of Abraham were in an exceedingly low state, nevertheless Moses knew that the promises which God had made unto the patriarchs could not fail.  

That was faith indeed: to willingly forego the attractive prospects which lay before him in the land of the Nile, and deliberately prefer a path of hardship. What he had "heard" from God was to him so grand, so great, so glorious, that, after thoughtfully balancing the one over against the other, Moses rejected material aggrandisement for spiritual riches: he considered it to be a far higher honor to be a child of Abraham than to be called the son of Pharaoh’ s daughter. He might have reasoned that "a bird in the hand is worth two in the bush," and have "made the most of his (present) opportunity,’’ rather than have set his heart on an unseen future; but the spirit triumphed over the flesh. O how we need to pray for grace to enable us to "approve things that are excellent," that we may be "sincere and without offence till the day of Christ" (Phil. 1:10).  

It is to be duly noted that Moses elected to suffer affliction with the Hebrews not because they were his people, but because they were God’ s people. "The object of his choice was God; the One who chose his fathers, who revealed to them His truth and grace, and commanded them to walk before Him without fear; the God who was not ashamed to be called their God, and to whom he had been dedicated in his infancy" (Adolph Saphir). Observe that fellowship with "the people of God" necessarily involves, in some form or other, "affliction." Yes, God has ordained that "we must through much tribulation enter into His kingdom" (Acts 14:22), and declares, "all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12). But why should this be so? Why has not God appointed a smoother path and a pleasanter lot for His high favorites while they pass through this world? We subjoin one or two of the many answers which may be returned to this question.  

God has decreed that the general state of His people on earth shall be one of hardship, opposition, persecution. First , to arouse them to spiritual diligence. He has told them in His Word "This is not your rest" (Mic. 2:10), nevertheless there is a tendency in us to settle down here. Again and again God bids us to watch and pray, to be sober and vigilant, alert and active; but only too often His exhortations fall on deaf ears. The "wise virgins" slumbered and slept as well as the "foolish" ones, and need awakening; because they will not heed such calls as are found in Romans 13:11, Ephesians 5:14 etc. He uses the Enemy to arouse us. Second , to wean us from the world: because there is that in us which still loves the world, God, in His mercy, often stirs them up to hate us. Third , to conform us more fully unto the image of Christ: the Head endured the contradiction of sinners against Himself, and His body is called to have "fellowship in His sufferings."  

The "pleasures of sin" in verse 25 has immediate reference to the riches and dignities of Pharaoh’ s court, which Moses could no longer enjoy without being unfaithful to God and His people. To have gone on living in the palace, would be despising Jehovah and His covenant with Abraham’ s seed. It would have been preferring his own advancement and ease rather than the deliverance of his people; he would have been conducting himself as a worldling, rather than as a stranger and pilgrim in this scene; and worse, he would have been conniving at Pharaoh’ s cruel treatment of the Hebrews. Moreover, to have resisted the impulse of the Spirit on his heart would have been sin. This shows us that things which are not sinful in themselves, become so when used or enjoyed at the wrong time. Every thing is beautiful in its season: "There is a time to weep, and a time to laugh" (Ecclesiastes 3:4).  

The principle we have just enunciated above is of great practical importance. Material things become snares if employed intemperately. God has granted us permission to "use" the things of this world, but has forbidden the "abuse" of them (1 Cor. 7:31). Temporal blessings become a curse if they are allowed to hinder us from the discharge of duty. All associations must be severed which deter us from having fellowship with the saints. Personal ease and comfort is to be set aside when our brethren are "suffering afflictions" and need a helping hand. Alas, only God knows how many professing Christians have continued to enjoy the luxuries of life, while thousands were without some of the bare necessities of life.  

Everything which is severed from true Godliness is included in this expression "the pleasures of sin." Temporal mercies are to be enjoyed with thankfulness to God, but only so far and so long as they help to promise a true following of the example which Christ has left us. Alas, how many are seeking their happiness in the things of the flesh, rather than in the things of the Spirit. Scripture says, "Better is little with the fear of the Lord, than great treasure and trouble therewith" (Prov. 15:16)— but how few believe it! Mark it well, dear reader, the "pleasures of sin" are only for "a season," and a solemnly brief season at that: they must end either in speedy repentance or speedy ruin. How blessed is the contrast presented in Psalm 16:11, "At Thy right hand there are pleasures for evermore"! Is my heart set upon them? If so, I am making it my chief concern, every day, to walk along the only path which leads to them.  

"Esteeming the reproach of Christ greater riches than the treasures in Egypt" (verse 26). Here the Holy Spirit mentions a third instance of Moses’ contempt of the world: first, of its honors (verse 24), then of its pleasures (verse 25), now, of its wealth. Note the emphatic graduation in the decision of Moses as intimated in the three verbs: first, he "refused" to be any longer acknowledged as the adopted son of Egypt’ s princess. Second, he "chose" or deliberately elected to become identified with and throw in his lot among the despised and suffering people of God. Third, he "esteemed" the reproach this involved, as high above that which he relinquished and renounced. The same Greek word is rendered "judged" in verse 11, showing that it was no rash conclusion which he jumped to hastily, but that it was the mature consideration of his mind and heart. Another has compared the three verbs here with Mark 4:28: "First the blade, then the ear, after that the full corn in the ear."  

This 26th verse is an amplification of what is found in the 24th and 25th, and announces both the intelligence of Moses’ choice and the fervor of spiritual affection which prompted it. The decision that he made was not a reluctant and forced one, but ready and joyous. It was not merely he perceived that identifying himself with the Hebrews was a bounden duty, and therefore he must "make the best of a bad job" and put up with the hardships such a course entailed, but that he gladly preferred the same— Christ meaning infinitely more to him than everything which was to be found in Egypt. Reader, is the denying of self and taking up of the cross something which you grudgingly perform, or does the "love of Christ constrain" (2 Cor. 5:14) you thereto? Can you, in your measure, say with the apostle, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’ s sake"  

(2 Cor. 12:10)?  

What is meant here by "the reproach of Christ"? The Savior was not born till many centuries later; true, but those whom the Father gave to Him before the foundation of the world, were, from Abel onwards, well acquainted with Him: see John 8:56. Christ had a being before He was born of the virgin: we read of Israel "tempting Christ" in the wilderness (1 Cor. 10:9). From the beginning, Christ was Head of the Church, and in His own person led His own people, and was present in their midst, under the name of "the Angel of the Covenant." Let the interested reader carefully ponder the terms of Exodus 23:20-22, and it should be plain that no created "angel" is there in view. Thus, whatever that people suffered, it was the reproach "of Christ," who had taken them under His protection. There was a communion between Christ and His people, as real and as intimate as that union and communion which exists between Him and His people now: weigh well Isaiah 63:9, Zechariah 2:8, and compare with Acts 9:4, Matthew 25:34 and clear proof of this will be obtained.  

The "reproach of Christ," then, signifies first, Christ personally as identified with His people. Second, it has reference to Christ mystically, His redeemed as one with Him in humiliation and persecution. "Christ and the church were considered from the beginning, as one mystical body; so as that what the one underwent, the other is esteemed to undergo the same" (John Owen). In marriage the wife takes the name and status of her husband, because they have become "one flesh": in like manner, the Church is called "Christ" in 1 Corinthians 12:12, Galatians 3:16 because of its union and communion with Him, because of the likeness and sympathy between them. Nor was this blessed mystery kept concealed— as modem "dispensationalists" wrongly declare— from the O.T. saints, as a careful comparison of Jeremiah 23:6 with Jeremiah 33:16 makes very evident. Moses had "heard" from God that the Hebrews were His people, and the remnant among them "according to the election of grace" were ordained to be "joint heirs with Christ," and believing what he heard, he voluntarily and gladly decided to throw in his lot with them.  

That the mystical body of Christ, the Church, is in view here in Hebrews 11:26— for the Head and His members can never be separated, though they may be viewed distinctly— is abundantly clear by a careful comparison of the preceding clauses. Verses 25 and 26 are obviously parallel, and explain one another. In the former we are told that, Moses "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." Thus, there is a threefold parallelism: the "reproach of verse 26 agrees with and is interpreted by the "suffering affliction" of verse 25, "the Christ" of verse 26 corresponds with and is defined by "the people of God" in verse 25; and the "treasures of Egypt" balances with and explains the "pleasures of sin for a season."  

"For he had respect unto the recompense of the reward." This was what strengthened and supported the faith of Moses. He had never forsaken the honors and comforts of the palace unless his heart had been fixed upon the eternal recompense. Faith realizes that peace of conscience is better than a big bank-balance, that communion with God is infinitely to be preferred above the favors of an earthly court. Moses knew that he would be no loser by such a choice: faith sees that nothing is lost which is quitted for Christ’ s sake— though the name of Moses was removed from Egypt’ s records, it has been accorded a prominent place upon the imperishable pages of Holy Writ. See here the vast difference between worldlings and saints; the former estimate things by sight, the latter by faith; the former through the colored glass of corrupt reason and carnal sense, the latter by the light of God’ s Word. Thus they wonder at each other: the worldling thinks the real Christian is crazy, the Christian knows the poor worldling is spiritually insane.  

The heart of Moses was set upon something more blessed than the perishing things he was relinquishing. The "he had respect" is a compound in the Greek, and properly signifies to look from one thing to another: he looked from the things of time to those of eternity, for "faith is the substance of those things hoped for, the evidence of things not seen": cf. 2 Corinthians 4:17. This is one of the great properties of faith: to frequently and trustfully ponder the promise of Eternal Life, which we are to dwell in forever after this scene of sin is left behind. Faith perceives that the way to "save" is to "lose" (Matthew 16:25), that present self-denial will yet be honored by enrichment, knowing that if now we suffer with Christ we shall be "also glorified together" (Rom. 8:17). How this condemns the practice of many who spend their lives in the greedy pursuit of the world, with no regard to God or their eternal interests, but think that if they call on Him for mercy with their last gasp, all will be well. Such people terribly deceive themselves by failing to see that Eternal Life is a "reward"— see Luke 1:74, 75: we must labor in the works of godliness in this life.  

That which Moses had "respect unto" is here called "the recompense of the reward." This is the all-sufficient presence of God with His people now (Gen. 15:1), and the great and final reward of Eternal Glory which is given by God, and received by His people as a compensation for all their sufferings. This is one of the N.T. passages which proves the O.T. saints had a much clearer understanding of the future state of the redeemed than is now commonly supposed. For the reward of good works, see Hebrews 6:9, of patience, Hebrews 6:12, of suffering, Hebrews 10:34. The calling of Heaven a "reward" in nowise imports any desert on man’ s part, but abundant kindness in God, who will not suffer anything to be done or endured for Christ’ s sake without recompense. It is called a "reward" to encourage obedience (Ps. 19:11) and allure our hearts (Matthew 5:12). That a gift may. be a "reward" is clear from Colossians 3:24. It is also called a "reward" because it is God’ s owning of the Spirit’ s work in and through His people. Since eternal glory is a "reward" let us be patient under present suffering: Romans 8:18. It is legitimate to view the reward of Heaven while serving here— not that this is to be the chief or only motive (for that would be a religion of selfishness), but as faith’ s anticipation: cf. Philippians 3:8-14. The reward is "gratuitous that God hath annexed to faith and obedience, not merited or deserved by them, but infallibly annexed unto them in a way of sovereign bounty" (John Owen).  

  

  

Combined Bible: Heb 11:27

Faith of Moses   

(Hebrews 11:26-27)   

In our last two articles (upon 11:24-26) we had before us the striking example of the power of faith to rise above the honors, riches, and pleasures of the world; now we are to behold it triumphing over its terrors. Faith not only elevates the heart above the delights of sense, but it also delivers it from the fear of man. Faith and fear are opposites, and yet, strange to say, they are often found dwelling within the same breast; but where one is dominant the other is dormant. The constant attitude of the Christian should be, "Behold, God is my salvation: I will trust, and not be afraid" (Isa. 12:2). But alas, what ought to be, and what is, are two vastly different things. Nevertheless, when the grace of faith is in exercise, its language is, "What time I am afraid, I will trust in Thee" (Ps. 56:3). So it was with Moses: he is here commended for his courage.  

The leading feature of that particular working of Moses’ faith which we are now to consider was its durability. That which engaged our attention on the last two occasions occurred when our hero had "come to years." Forty years had elapsed since then, during which he passed through varied experiences and sore trials. But now that he is eighty years of age, faith is still active within him. That spiritual grace moved him to withstand the attractions of Egypt’ s court, had led him to relinquish a position of high honor and wealth, had caused him to throw in his lot with the despised people of God; and now we behold faith enabling him to endure the wrath of the King. A God-given faith not only resists temptations, but it also endures trials, and refuses to be daunted by the gravest dangers. Faith not only flourishes under the dews of the Spirit, but it survives the fires of Satanic assault.  

True faith neither courts the smiles of men nor shuns their frowns. Herein it differs radically from that natural faith, which is all that is possessed by thousands who think they are children of God. Only yesterday we received a letter in which a friend wrote, "I know some professing Christians who boasted that the prospect of being out of work did not trouble them at all: for they knew every need would be supplied. Now that they have no work, they are not nearly so confident, but are wondering how in the world they are going to get along." So too we read of the stony ground hearer, "The same is he that heareth the Word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for awhile: for when tribulation or persecution ariseth because of the Word, by and by he is offended" (Matthew 13:20, 21). Far otherwise was it with Moses.  

"By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is invisible." Moses left Egypt on two different occasions, and there is some diversity of opinion among the commentators as to which of them is here in view. Personally, we think there is little or no room for doubt that the Holy Spirit did not have reference unto the first, for we are told, "And Moses feared, and said, Surely this thing is known. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian" (Ex. 2:14, 15). There he fled as the criminal, here he went forth as the commander of God’ s people! then he left Egypt in terror, but now "by faith."  

There are some, however, who find difficulty in the fact that Moses’ leaving of Egypt is here mentioned before his keeping of the passover and sprinkling of the blood in 5:28. But this difficulty is self-created, by confining our present text unto a single event, instead of understanding it to refer unto the whole conduct of Moses: his forsaking of Egypt is a general expression, which includes all his renouncing a continuance therein and his steady determination to depart therefrom. So too his "not fearing the wrath of the king" must not be restricted unto the state of his heart immediately following the Exodus, but also takes in his resolution and courage during the whole of his dealings with Pharaoh. And herein we may perceive again the stability of his faith, which withstood the most fiery ordeals, and which remained steadfast to the end. Thus did he supply a blessed illustration of "Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time" (1 Pet. 1:5).  

The experiences through which Moses passed and the testings to which his faith was subjected, were no ordinary ones. First, he was bidden to enter the presence of Pharaoh and say, "Thus saith the Lord God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness" (Ex. 5:1). Let it be duly considered that for forty years Moses had lived the life of a shepherd in Midian, and now, with no army behind him, with none in Egypt’ s court ready to second his request, he has to make this demand of the haughty monarch who reigned over the greatest empire then on earth. Such a task called for no ordinary faith. Nor did he meet with a favorable reception; instead, we are told "And Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go" (Ex. 5:2).  

Not only did the idolatrous king refuse point-blank to grant Moses’ request, but he said, "Wherefore do ye, Moses and Aaron, hinder the people from their work? get you unto your burdens... Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves" (Ex. 5:4, 7). Well might the heart of the stoutest quake under such circumstances as these. To add to his troubles the heads of the Israelites came unto Moses and said, "The Lord look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us" (Ex. 5:21). Ah, faith must be tested; nor must it expect to receive any encouragement or assistance from men, no, not even from our own brethren— it must stand alone in the power of God.  

Later, Moses was required to interview Pharaoh again, after Jehovah had informed him He had "hardened" his heart, and say, "The Lord God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness: and, behold, hitherto thou wouldest not hear. Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river" (Ex. 7:16-18). It is easy for us now, knowing all about the happy sequel, to entirely under-estimate the severity of this trial. Seek to visualize the whole scene. Here was an insignificant Hebrew, belonging to a company of slaves, with no powerful "union" to press their claims. There was the powerful monarch of Egypt, who, humanly speaking had only to give the word to his officers, and Moses had been seized, beaten, tortured, murdered. Yet, notwithstanding, he "feared not the wrath of the king."  

We cannot now follow Moses through all the stages of his great contest with Pharaoh, but would pass on to the closing scene. After the tenth plague, Pharaoh called for Moses and proposed a compromise, which, upon Moses refusing, he said, "Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die" (10:28). But Moses "feared not the wrath of the king," and boldly announced the final plague. Not only so, he declared that his servants should yet pay him homage (Ex. 11:4-8). "He had before him a bloody tyrant, armed with all the power of Egypt, threatening him with present death if he persisted in the work and duty which God had committed to him; but he was so far from being terrified, or declining his duty in the least, that he professeth his resolution to proceed, and denounceth destruction to the tyrant himself" (John Owen).  

After the tenth plague had been executed, Moses led the children of Israel out of the land in which they had long groaned in bondage. "By faith he forsook Egypt, not fearing the wrath of the king." Even now he was not terrified by thoughts of what the enraged monarch might do, nor at the powerful forces which he most probably would send in pursuit; but staying his mind upon God, he was assured of the Divine protection. He allowed not gloomy forebodings to discourage him. Yet once more we would say, it is easy for us (in the light of our knowledge of the sequel) to under-estimate this marvel. Visualize the scene again. On the one hand was a powerful nation, who had long held the Hebrews in serfdom, and would therefore be extremely loath to let them altogether escape; on the other hand, here was a vast concourse of people, including many thousands of women and children, unorganized, unarmed, unaccustomed to travel, with a howling wilderness before them.  

Ah, my reader, does not such a situation as we have hastily sketched above, seem utterly hopeless? There did not seem one chance in a thousand of succeeding. Yet the spirit of Moses was undaunted, and he is here commended to us for his courage and resolution. But more; Pharaoh, accompanied by six hundred chariots and a great armed force, pursued them, and "when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them: and they were sore afraid; and the children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt?" (Ex. 14:10, 11). Here was the crucial moment, the supreme test. Did Moses’ heart fail him, was he now terrified by "the wrath of the king"? No indeed; so far from it, he calmly and confidently said unto the people, "Fear ye not, stand still and see the salvation of the Lord, which He will show you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace" (Ex. 14:13, 14).  

O how the undaunted courage of Moses shames our petty fears! What cause have we to blush, and hang our heads in shame. Many are there who fear very much less than the wrath of a "king": such things as darkness and solitude, or even the rustling of a leaf, will frighten them. No doubt such fear is constitutional with some, but with the great majority it is a guilty conscience which makes them alarmed at a shadow. The best way for weak ones to overcome their timidity is to cultivate the sense of God’ s presence; and for the guilty, to confess and forsake their sins. "The wicked flee when no man pursueth; but the righteous are bold as a lion" (Prov. 28:1). Fear is the result of distrust, of taking the eye off God, of being unduly occupied with difficulties and troubles.  

And what was it that enabled Moses to conduct himself with such firmness and boldness? What was it that delivered his heart from fearing the wrath of the king? FAITH, a spiritual, supernatural, God-given, God-energized faith. Reader, do you know anything, experimentally, of such a faith? Again we would be reminded that "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). Moses had heard, he had heard something from God, and his faith laid hold of and rested upon the same. What was it that he had heard? This, "Certainly I will be with thee; and this shall be a token unto thee, that I have sent you: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain"  

(Ex. 3:12). So, too, if we are Christians, God has said to us, "I will never leave thee, nor forsake thee." Therefore "we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me" (Heb. 13:5, 6).  

Perhaps some one may ask, But was there no wavering in Moses’ faith? Yes, dear reader, for he was a man of like passions with us. They who have a faith which never varies, which remains the same whether it be cloudy and stormy, or fair and sun-shiny, have nothing but a natural and letter faith. A spiritual and supernatural faith is one which we did not originate and is one which we cannot call into exercise whenever we please: God imparted it, and He alone can renew and call it into action. When the leaders of Israel murmured against Moses, and charged him with endangering their lives (Ex. 5:21), we are told that, Moses returned unto the Lord, and said, Lord, wherefore hast Thou so evil entreated this people? why is it that Thou hast sent me? For since I came to Pharaoh to speak in Thy name, he hath done evil to this people; neither hast Thou delivered Thy people at all" (Ex. 5:22, 25). Blessed is it to behold the patience of God with His failing servant, and to see how He comforted and strengthened him: Exodus 6:1-8.  

"By faith he forsook Egypt." Faith assures the heart of a better portion in return for any thing God calls us to relinquish. No matter how attractive to the senses, no matter how popular with our fellows, no matter how necessary it may seem for the interests of our family, faith is convinced that God will not suffer us to be the losers: 1 Samuel 2:30. So Abraham left Chaldea, so Ruth forsook Moab (Heb. 1:16). Here is one way in which a true faith may be discerned and known: if we were born and brought up in an idolatrous place, where honors, pleasures and treasures might be enjoyed, and we, for conscience sake, have forsaken that place, then surely we have a spiritual faith. Few are now required to do as Abraham did, but all are commanded to obey 2 Corinthians 6:14, 17.  

Ah, there are many who forsake Egypt’ s (the world’ s) vices and pleasures, who do not separate from its religion, and that was the central thing in the final test which Moses’ faith had to overcome. Again and again Pharaoh sought a compromise, but with inflexible firmness Moses stood his ground. The demand of God was, "Let My people go, that they may hold a feast unto Me in the wilderness" (Ex. 5:1): there must be a complete separation from the religion of the world. But that is something which the world cannot brook, for the withdrawal of God’ s people condemns them; hence we find Pharaoh saying, "Go ye, sacrifice to your God in the land" (Ex. 8:25). But Moses was not to be moved, "We will go three days’ journey into the wilderness, and sacrifice to the Lord our God as He shall command us" (Heb. 8:27).  

Next we are told Pharaoh said, "I will let you go, that ye may sacrifice to the Lord your God in the wilderness, only ye shall not go very far away" (Heb. 8:28): this was tantamount to saying, "If you are determined to adopt this holier than thou attitude, there is no reason why there should be a complete break between us." After the Lord had further plagued Egypt, the king again sent for Moses and Aaron and asked, "Who are they that shall go?" Moses answered, "We will go with our young and with our old, with our sons, and with our daughters, with our flocks and with our herds" (Heb. 10:9). But that was too much for Pharaoh, who replied, "Not so: go now ye that are men, and serve the Lord" (Heb. 10:11). See here in Pharaoh, my reader, our great Adversary, striving to get us to temporize: "If you are determined to forsake the church, at least leave your children in the Sunday School !" How subtle the Devil is! What a living book is the Word! How thoroughly suited to our present lot and needs!  

One more effort was made by Pharaoh to induce Moses to render only a partial obedience unto God’ s demands: "Go ye, serve the Lord, only let your flocks and your herds be stayed" (Heb. 10:24)— If you must be so unsociable, if you will be so mulish and not allow your children to remain in Sunday School, at least retain your membership with us and pay into the "church-treasury" as hitherto! Ah, had Moses feared the wrath of the king, he had yielded this point. Instead, he remained firm, and said, "Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there shall not an hoof be left behind: for thereof must we take to serve the Lord our God" (10:25, 26). Well might the apostle write, "Lest Satan should get an advantage of us: for we are not ignorant of his devices" (2 Cor. 2:11)— no, for they have been fully exposed to us in Holy writ.  

All of what has been before us above is included in these words "By faith he forsook Egypt," and all of it is "written for our learning" (Rom. 15:4). The offers made by Pharaoh to Moses to prevent Israel from completely forsaking Egypt in their worship of the Lord, are, in essence, the very temptations which His people now have to overcome, if they are to fully heed and obey 2 Corinthians 6:14, 17, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness?... Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." O my Christian reader, seek grace to obtain the uncompromising spirit of Moses. When urged to worship God in "Egypt" (i. e. the white-washed "churches" of the world), say it is impossible, for "what communion hath light with darkness!" when pressed to leave your children in a worldly Sunday School, to be instructed by those who have not the fear of God upon them, refuse, when invited to at least retain your membership in the Holy Spirit-deserted "churches" and contribute of your means to their upkeep, decline to do so.  

"Not fearing the wrath of the king." The courage of Moses is here set forth in three degrees: he feared not man; he feared not the greatest of men, a king; he feared not that which most affrights people, the wrath of a king— "The king’ s wrath is as the roaring of a lion" (Prov. 19:12). It was his faith in God which expelled this fear. When faith is exercised the greatest terrors cannot alarm saints. And, my reader, those who "forsake Egypt," especially religions of Egypt, must expect to encounter the "wrath" of man: none hates so bitterly, none acts so cruelly, none comes out more in his true colors, than the worldly religionist when the veneer of hypocritical piety has been seen through by a child of God. Yet his "wrath" is less to be feared than was Pharaoh’ s: "If God be for us, who can be against us!"  

"For he endured, as seeing Him who is invisible." Ah, here is the key to all that has been before us, Moses "endured," which tells us of the state of his heart. He "endured" the attractive honors and alluring pleasures of Egypt’ s court; he "endured" the repeated compromises of Pharaoh; he "endured" the terrors which his conduct might inspire. His courage was no mere flash in the pan, or momentary bravado; but was steady and real. O how little of this faith and its blessed fruit of holy boldness, is now to be seen in poor, degenerate Christendom. Yet how could it be otherwise, when worldliness has "quenched" the Spirit on every hand? May we who have, by sovereign grace, been drawn to Christ outside the camp, be very jealous and watchful against grieving the Spirit.  

The precise word which is here rendered "endured" is not employed elsewhere in the N.T. Scholars tell us that it is derived from a root meaning strength or fortitude, to bear evils, undergo dangers with resolution and courage, so as not to faint beneath them, but hold on our way to the end. It was a word most appropriate to express the firmness of Moses’ mind in this work of faith in "forsaking Egypt." He met with a long course of difficulties, and was repeatedly threatened by the king; and, in addition, he had to endure a great conflict with his own unbelieving brethren. But he strengthened himself with spiritual courage and resolution to abide in his duty to the finish. How? Whereby was his strength renewed?  

"For he endured, as seeing Him who is invisible." Ah, it was no mulish stupidity nor obstinate imprudence that wrought such a resolution in Moses, but the constant occupation of his heart with the Divine perfections. We say "the constant occupation," for note carefully our text does not say "he endured because he saw Him who is invisible," but "as seeing Him who is invisible"— it was a continuous act! O to be able to say in our measure, "I have set the Lord always before me" (Ps. 16:8). This is absolutely essential if faith and courage are to be kept healthy. Nothing else will enable us to "endure" the frictions and trials of life, the attractions and distractions of the world, the assaults of Satan.  

"He endured as seeing Him who is invisible." "God is said to be invisible (as He is absolutely) in respect of His essence, and is often so called in the Scripture: Romans 1:20, Colossians 1:15, 1 Timothy 1:17. But there is a peculiar reason for this description of Him here. Moses was in that state and condition, and had those things to do, wherein he stood in need continually of Divine power and assistance. Whence this should proceed, he could not discern by his senses, his bodily eyes could behold no present assistant, for God is ‘ invisible’ . And it requires an especial act of the mind in expecting help from Him who cannot be seen. Wherefore this is here ascribed to him. He saw Him who was in Himself invisible; that is, he saw by faith, whom he could not see with his eyes" (John Owen). This word "invisible" shows the uselessness (as well as sin) of making images to represent God, and warns against our forming any apprehensions in our mind patterned after the likeness of any visible object. Though God be invisible, yet He sees us!  

"He endured as seeing Him who is invisible." "A double act of the faith of Moses is intended herein. 1. A clear, distinct view and apprehension of God in His omnipresence, power and faithfulness. 2. A fixed trust in Him on their account, at all times and on all occasions. This he rested on, this he trusted to, that God was everywhere present with him, able to protect him, and faithful in the discharge of His promise" (John Owen). God is the proper object of faith: on which it rests, from which it expects every good and to which it returns the glory for all.  

O the surpassing excellency of faith. It takes in eternal, invisible, infinite objects. By His providences God often appears to be against His people, but faith knows He is for them. In this world we are subject to many trials and miseries, but faith knows that "all things work together for good to them that love God." The bodies of God’ s children die, are buried, and return to dust; but faith beholds a glorious resurrection for them. O the wondrous power of faith to rise above the things of sight and sense. It is true that neither the impartation of faith, nor its growth and exercise, lie within our power; nevertheless, we are responsible to avoid those things which becloud and weaken faith, and we are responsible to nourish faith. How very few make serious efforts to see "Him who is invisible!"  

  

  

Combined Bible: Heb 11:28

Faith of Moses   

(Hebrews 11:28)   

There is more about Moses than any other individual in this 11th chapter of Hebrews. No less than five definite actings of his faith are there recorded. The reason for this is not far to seek. He was the law-giver, and the boast of the Jews of Christ’ s day was, "We are Moses’ disciples" (John 9:28). They were seeking acceptance with God on the ground of their own doings. They supposed that their outward conformity to the ordinances of Moses would secure the approbation of Heaven, and therefore, "They being ignorant of God’ s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Rom. 10:3). It was under this influence that these converted Hebrews had been brought up, and therefore did the Holy Spirit press upon them the fact that it was by faith, and not by a legal spirit, their renowned ancestor had lived and acted.  

The particular acting of Moses’ faith which we are now to consider was one which would be singularly pertinent to the Spirit’ s design here: it manifested his trust in the Lamb and testified to the value which he placed upon the sprinkled blood. Instituting and observing the feast of the passover, the leader of the Israelites set an example that could not be ignored without fatal consequences. It completely repudiated the awful error of thinking to escape from the wrath of God in consequence of any performances on the part of the creature. It effectively shuts up the sinner to Christ as his only hope. Let it be duly considered that the "passover" was the first ordinance given to Israel.  

How striking it is to see the law-giver himself preaching, by those actings of his recorded in our text, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast" (Eph. 2:8, 9). How great is the ignorance, then, which supposes that salvation by grace is peculiar to this Christian dispensation— as though God has several ways of redeeming sinners. No, my reader, from the beginning to the end of human history every fallen descendant of Adam which enters Heaven will owe it to sovereign grace, flowing to him through the appointed channel of faith, entirely irrespective of all his works, religious or irreligious, before he first trusts in Christ. Abel was saved thus: Hebrews 11:4. Noah "found grace in the eyes of the Lord: Genesis 6:8. Abraham "believed God, and it was counted unto him for ("unto") righteousness": Romans 4:3. And the children of Israel were delivered from the Angel of Death because they were sheltered beneath the blood of the lamb.  

That which is now before our consideration formed an appropriate and blessed climax to the actings of Moses’ faith recorded here in Hebrews 11: all the others led up to one. His refusing to be called the son of Pharaoh’ s daughter, his choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, his esteeming the reproach of Christ greater riches than the treasures of Egypt, and his forsaking of Egypt would all have been in vain spiritually, that is, so far as his salvation was concerned, unless those had been followed by faith in the lamb and the efficacy of its blood. Turning away from the world is not sufficient: there must also be a turning unto God. The forsaking of sin is not enough: there must also be the laying hold of Christ. This is what is typically in view in our present text.  

It is highly important that the closest attention be paid to the order of truth set forth in Hebrews 11:24-28. If this be done, the defectiveness of much modern "evangelism" will at once be apparent. The keeping of the passover and the sprinkling of the blood is not the first thing recorded of Moses! No man can rightly value the blood of Christ while his heart is still wrapped up in the world, and to invite and exhort him to put his trust in the same, is being guilty of casting pearls before swine. No man can savingly believe in Christ while he is determined to "enjoy the pleasures of sin for a season." Repentance precedes faith (Mark 1:15; Acts 20:21): and repentance is a sorrowing over sin, a hatred of sin, and a turning from sin; and where there is no genuine repentance, there can be no "remission of sins": Mark 1:4. Let every preacher who reads this article carefully weigh all that is here recorded of Moses, and faithfully instruct his congregation that the different exercises of heart recorded in Hebrews 11:24-27 must precede that which is stated in verse 28.  

It is really deplorable that such elementary aspects of Truth as we have just pointed out above need to be stressed at this late date. Yet such is the tragic case. Laodicean Christendom is boasting of its riches, and knows not that it is poor and wretched and naked. Part of those "riches" which she boasts so loudly of today, is the "great increase of light" which it is supposed that the study of prophetic" and "dispensational" truth has brought to us. Yet not only is that a subtle device of Satan’ s coming as "an angel of light" (2 Cor. 11:14), to darken men’ s understandings, and make them believe that his lies are "wonderful discoveries" and openings up of the Scriptures, but the present generation has far less real Light than Christendom enjoyed a century ago. By which we mean, there is far less faithful and fearless preaching of those things which make for practical godliness and holy living. But that is not the worst: Scriptural evangelism has well-nigh disappeared from the earth.  

The "Gospel" which is being preached today is only calculated to deceive souls and bolster them up in a false hope. To make men believe that God loves them, while they are under His wrath (see John 3:36), is worse than a physician telling a diabetic subject that he may safely eat all he wishes. To withhold the preaching of the Law— its Divine authority, its inexorable demands, its spirituality (in requiring inward conformity to it: Matthew 5:22, 28), its awful curse— is to omit that which alone conveys a true knowledge of sin: see Romans 3:20, 7:7. To cry "Believe, believe," and say nothing about repentance, is to falsify the terms of salvation: Luke 24:47; Acts 17:30. To invite sinners to receive Christ as their "Savior" before they surrender to Him as their Lord, is to present a false "way of salvation." To bid the lost "come to Christ" without telling them they must first "forsake the world," is to fill the "churches" with unconverted souls. To tell sinners they may find rest unto their souls without taking Christ’ s YOKE upon them, is to give the lie unto the Master’ s own teaching: Matthew 11:29.  

We offer no apology for this seeming digression from our present subject. Once again we would point out that it is our earnest desire in this series of articles to write something more than a "commentary" on Hebrews, or give a bare "exposition" of its text: rather do we seek (as the Holy Spirit is pleased to enable) to address ourselves directly to the hearts of our readers, and press upon them the personal and present application of each verse to their own souls. In all probability a large proportion of the readers of this magazine are deceived souls, and we do not want to have to answer for their blood in the Day to come. Many of them have been lulled to sleep by the chloroforming "evangelism" of the day. Therefore we earnestly beg each one who scans these paragraphs to seriously and solemnly ask, Is there anything in my own heart’ s history which answers to that which is said of Moses in Hebrews 11:24-27? If there is not, if you are not "crucified to the world" (Gal. 6:14), then Satan is fatally deluding you if you imagine that you are under the blood of Christ.  

Suffer us then, dear reader, to continue addressing you directly, for a moment longer. We do not ask, first, Are you "resting on the finished work of Christ?" There are thousands who imagine they are so doing, who have never been converted. No, rather would we inquire, Have you made your peace with God? We are well aware that expression is ridiculed and denounced by a certain class who pose as being ultra-spiritual and exceptionally well-taught in the Scriptures, but they only betray their ignorance of the Word: see Isaiah 27:5, Luke 14:32. By asking whether you have "made your peace with God," we mean, Have you ceased fighting against Him, and have you yielded to His demands? Have you thrown down the weapons of your rebellion, and expressed an honest desire and determination to be in subjection to Him? Have you realized that living to please yourself and have your own way, is a species of defiance, and have you truly surrendered yourself unto His claims?  

"Through faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn, should touch them" (verse 28). Let it be pointed out again that this was the point unto which all the previous actings of Moses’ faith led. While it is true that no sinner can "keep the Passover" or find protection under "the sprinkling of blood," while his heart still loves the world, and is filled with its idols, nevertheless, his separation from and relinquishing of all which is opposed to God, obtains not salvation for him. The blotting out of sins does not become ours until the atonement of Christ is received into our hearts by faith. Thus, by taking Hebrews 11:24-28 as a whole, we see how both the righteousness and the grace of God were honored and magnified.  

Our present verse looks back to and gives an abridgement of that which is recorded in Exodus 12. It tells us of a further fruit of a supernatural faith. At first sight it may appear unto many that this particular work of faith is far less remarkable than some of those which have engaged our attention in previous articles. Yet when it be duly considered, when all the attendant circumstances are properly weighed, it will be seen that the conduct of Moses on this occasion was as much opposed to human reason and carnal wisdom, and issued from a Divine work of grace in his heart, as did Abraham’ s leaving of Chaldea for an unknown country, his offering up of Isaac, or Joseph’ s "making mention of the departing of the children of Israel." We quote now from another who has brought out this point most forcibly and helpfully.  

"The institution of the Passover was an act of faith, similar to that of Noah’ s preparation of the ark (verse 7). To realize what this faith must have been, we have to go back to ‘ that night,’ and note the special circumstances, which can alone explain the meaning of the words ‘ by faith.’ God’ s judgments had been poured out on Egypt and its king, and its people. A crisis had arrived, for, after nine plagues had been sent, Pharaoh and the Egyptians still remained obdurate. Indeed, Moses had been threatened with death if he ever came into Pharaoh’ s presence again (Ex. 10:28, 29). On the other hand, the Hebrews were in more evil case than ever; and Moses, who was to have delivered them, had not made good his promises.  

"It was at such a moment that Moses heard from God what he was to do. To sight and to sense it must have seemed most inadequate, and quite unlikely to accomplish the desired result. Why should this last plague be expected to accomplish what the nine had failed to do, with all their cumulative terrors? Why should the mere sprinkling of the blood have such a remarkable effect? And if they were indeed to leave Egypt ‘ that same night’ why should the people be burdened with all those minute ceremonial observances at the very moment when they ought to be making preparation for their departure!  

"Nothing but faith could be of any avail here. Everything was opposed to human understanding, and human reasoning. With all the consciousness of ill-success upon him, nothing but unfeigned faith in the living God, and what he had heard from Him, could have enabled Moses to go to the people and rehearse all the intricacies of the Paschal observances, and tell them to exercise the greatest care in the selection of a lamb on the tenth day of the month, to be slain on the fourteenth day, and eaten with (to them) an unmeaning ceremonial.  

"It called for no ordinary confidence in what Moses had heard from God to enable him to go to his brethren who, in their deep distress, must have been ill-disposed to listen; for, hitherto, his efforts had only increased the hatred of their oppressors and their own miseries as bondmen. It would, to human sight, be a difficult if not impossible task to persuade the people, and convince them of the absolute necessity of complying with all the minute details of the observance of the Paschal ordinance. But this is just where faith came in. This was just the field on which it could obtain its greatest victory. Hence we read that ‘ by faith’ every difficulty was overcome; the Feast was observed, and the Exodus accomplished. All was based on ‘ the hearing of faith.’ The words of Jehovah produced the faith, and were at once the cause and effect of all the blessings" (E.W.B.).  

It should be evident, then, from what has been pointed out above that the actions of Moses recorded in Exodus 11 and 12 proceeded from no mere natural faith, but were the supernatural fruit issuing from a supernatural root. His conduct must have exposed him unto the ridicule of the Egyptians, but with implicit confidence in the wisdom, distinguishing mercy, and faithfulness of Jehovah, he acted. See here, again, how inseparable are faith and obedience: the very "faith" of Moses which is mentioned in our present text, consisted in an implicit compliance with all the regulations specified by the Lord. He observed the passover in his own person, and he ordered the people to do likewise, though it involved their procuring many thousands of lambs. He observed the passover in fullest assurance that thereby all the firstborn of the Hebrews would be delivered. Though all Israel kept the passover, it was by Moses that God delivered the institution of it.  

The passover was one of the most solemn institutions of the O.T., and one of the most eminent types of Christ. "1. It was a lamb that was the matter of his ordinance (Ex. 12:3). And in allusion hereunto, as also to other sacrifices that were instituted afterwards, Christ is called ‘ The Lamb of God’ (John 1:29). 2. This lamb was to be taken out from the flock of the sheep (verse 5). So was the Lord Christ to be taken out of the flock of the church of mankind, in His participation of our nature, that He might be a meet sacrifice for us (Heb. 2:14-17). 3. This lamb being taken from the flock was to be shut up separate from it (Ex. 12:6). So although the Lord Christ was taken from amongst men, yet He was separate from sinners (Heb. 7:26), that is, absolutely free from all that contagion of sin which others are infected withal. 4. This lamb was to be without blemish (Ex. 12:5), which is applied unto the Lord Christ: ‘ a Lamb without blemish and without spot’ (1 Pet. 1:19). 5. This lamb was to be slain, and was slain accordingly (verse 6). So was Christ slain for us; a Lamb, in the efficacy of His death, slain, from the foundation of the world (Rev. 13:8). 6. This lamb was so slain, as that it was a sacrifice (verse 27); it was the sacrifice of the Lord’ s passover. And Christ our passover was sacrificed for us (1 Cor. 5:7). 7. The lamb being slain, was to be roasted (verses 8, 9), which signified the fiery wrath that Christ was to undergo for our deliverance. 8. That ‘ not a bone of him shall be broken’ (verse 46), was expressly to declare the manner of the death of Christ (John 19:33-36). 9. The eating of him, which was also enjoined, and that wholly and entirely (verses 8, 9), was to instruct the church in the spiritual food of the flesh and blood of Christ, in the communication of the fruits of His mediation unto us by faith" (John Owen).  

By faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn should touch them." Two things are here noted separately, the lamb and its blood. In type they spoke, distinctively, of the person and work of Christ, for it was the person of Christ which gave value to His work— His Divine person being the "altar" which "sanctified" the offering of His humanity (Matthew 23:19). This is ever the order of Scripture: "Behold (1) the Lamb of God, which (2) taketh away the sin of the world" (John 1:29); "I determined not to know anything among you save (1) Jesus Christ and (2) Him crucified" (1 Cor. 2:2); "in the midst of the elders stood (1) a Lamb (2) as it had been slain" (Rev. 5:6). Here is the Analogy of Faith for the preacher to follow today: It is not the blood which is first to be proclaimed to the sinner, but the wondrous and glorious God-man Mediator who shed His blood for His people.  

The Hebrews, equally with the Egyptians, were exposed unto the Divine vengeance, when the Angel of Death went forth on his dread work that memorable night, for "all have sinned and come short of the glory of God." And naught but their placing the substitutionary death of an innocent victim between their guilty selves and an holy God, could protect from the judgment announced against them. Trusting in their descent from Abraham would avail them not. Appeal to their good works and religious performances would have sufficed not. They might have spent the entire night in fasting and prayer, in penitently confessing their sins and crying unto God for mercy, but none of those exercises would have stood them in any good stead. "When I see the blood, I will pass over you" (Ex. 12:13) made known the all-essential requirement. So it is now; nothing but the blood of Christ can cleanse from sin and deliver from the death-penalty of God’ s broken law.  

"Through faith" or better "By faith," for the Greek here is the same as in the previous verse. "He kept the passover," that is, both instituted and observed it, as the Redeemer did His own "supper." "And the sprinkling of blood": this emphasizes an important-distinction. "Without shedding of blood is no remission" (Heb. 9:22), and without sprinkling of blood (cf. 1 Peter 1:2) the virtues of Christ’ s atonement are not brought unto the soul. The "sprinkling" of the blood has reference to the application to one’ s own self. The shedding of Christ’ s blood is the ground on which atonement was made for the sins of His people; the sprinkling of it is the means of reaping benefit thereby. The sprinkling of the blood on the door of the house in Exodus 12:13 was both a sign to the Destroyer that He should not enter, and an assurance to the household that they were safe.  

It is by a spiritual "sprinkling" or applying of Christ’ s blood that all the benefit thereof redounds to us. It corresponds to the laying of a plaster on a sore, to the drinking of a wholesome potion, to the eating of food, to the putting on of a garment: the benefit of all these ariseth from a fit application of them. The blood of Christ is "sprinkled" on the soul in two ways. First , by the Spirit of God (1 Cor. 6:11), who inwardly persuades the soul of a right that it hath to Christ and to all that He did and suffered for our redemption. Second , by faith (Acts 15:9), for faith is the hand of the soul which receives all spiritual benefits. Faith moves the regenerated soul to rest upon Christ for a personal benefit of His obedience unto death. On this ground the apostle exhorts, "Let us draw near with a true heart in a full assurance of faith, having our hearts sprinkled from an evil (guilty) conscience" (Heb. 10:22).  

"Lest He that destroyed the firstborn should touch them." Primarily, the Destroyer was the Lord Himself (Ex. 12:12, 23); secondarily, and instrumentally, the reference is to an angel: compare 2 Samuel 24:16, 2 Kings 19:35. Whoever is not "sprinkled" with the blood of Christ is exposed to the anger of God. But so secure are those who are under the same, that the Destroyer shall not so much as "touch" them— He shall do them no harm: cf. 1 John 5:18. God proportioned His judgment upon Egypt according to their sin: Pharaoh had ordered his people to cast every son born unto the Hebrews into the river (Ex. 1:22), and now their firstborn were to be slain. Thus God manifested the equity of His proceedings against them. "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal. 6:7).  

Our verse as a whole teaches Christians that there must be the exercise of faith in order to a right use of the means and institutions which God has appointed: whether in reading the Word, in prayer, in baptism, or the Lord’ s supper: "without faith it is impossible to please Him." It also shows us that real faith will not use that for which it has no Divine warrant. An active obedience unto the authority of Christ in His commands is exactly required in all that we do in Divine worship. Well suited to the case of the Hebrews was the example of Moses: to exercise faith in the Lamb and persevere in the duties which God has appointed. No matter how unreasonable it might seem to carnal wisdom, no matter what inconvenience and persecution it might entail, trust in and obedience to the Lord was their duty and blessedness.  

  

  

Combined Bible: Heb 11:29

Faith of Israel   

(Hebrews 11:29)   

The apostle’ s object in this 11th chapter of Hebrews is to show the power of real faith in God to produce supernatural acts, to overcome difficulties which are insuperable to mere nature, and to endure trials which are too much for flesh blood to bear up under. Various examples have been adduced in illustration. A further notable one is now before us. In it we see how faith enabled Israel to fearlessly venture themselves to enter a strangely formed valley between two mountainous ridges of water, and to reach in safety the opposite shore. In like manner, a real faith in God will enable the Christian to pass through trials and troubles which destroy multitudes of his fellow-creatures, and which will in due time conduct him unto the enjoyment of perfect bliss.  

The force of the above example is greatly heightened by a striking and most solemn contrast. The power of faith in enabling Israel to safely cross the Red Sea is demonstrated by the helpless and hopeless destruction of the Egyptians, who sought to follow them. "The Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’ s horses, his chariots and his horsemen" (Ex. 14:23). But they had no faith. They were moved by passion, by hatred of the Hebrews. It was night when the army of God undertook their strange journey, yet though dark, the hosts of Pharaoh presumptuously and blindly followed. But now had arrived the hour when the long-insulted Divine forbearance was to be avenged.  

"And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the hosts of the Egyptians; and took off their chariot wheels, that they drave them heavily; so that the Egyptians said, Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians" (Ex. 14:24, 25). But it was too late. The haughty monarch of Egypt and his powerful retinue now discovered how vain it was to fling themselves against the bosses of Jehovah’ s buckler: that which had been a channel of deliverance to the believing Israelites, became the grave of their enemies. Thereby are we shown that all attempts of unbelievers to obtain what faith secures is utterly futile, and doomed to certain disappointment.  

But here a difficulty presents itself, and a formidable one it has proved unto most of those who sought to grapple with it. In our text we are told that, "By faith they passed through the Red Sea," whereas in Hebrews 3:18, 19 it is said, "To whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief." Was, then, their faith only a temporary one, like that of the stony-ground hearers? No, for the "faith" mentioned in every other verse in Hebrews 11 was a saving one, and we dare not arbitrarily assume this in 5:29 was an altogether different one.  

The solution of our present difficulty lies in attentively noting the pronoun which the Holy Spirit has here employed: "By faith they passed through the Red Sea." It is not there said "By faith the children of Israel" did so, for it is very evident from their later history that the vast majority of them were "a very froward generation, children in whom was no faith" (Deut. 32:20). The reference, then, in our text is unto Moses and Aaron, Caleb and Joshua, and the believing remnant among the Hebrews. But, it may be asked, Did not the unbelieving portion of the Nation also pass safely through the Red Sea? Truly, and herein we have illustration of the fact that unbelievers are frequently made partakers of temporal blessings as the result of their association with people of God. Another example of this same principle is found in Acts 27:24 where we see that an entire ship’ s company were spared for Paul’ s sake.  

"By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do were drowned" (Heb. 11:29). In seeking to expound this verse we cannot do better than adopt the division of the Puritan Manton thereon, considering it three ways: historically, sacramentally, and applicatively. First, then, historically.  

Our text takes us back to what is recorded in Exodus 14. There we learn that when at last Pharaoh consented to let the Hebrews go, he soon repented of his grant, and being informed by his spies that the Israelites were entangled in the straits of Pihahiroth, he determined to pursue, and either recover or destroy them. At the head of a great military force he swiftly went after them. The consequence was that "When Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold the Egyptians marched after them: and they were sore afraid; and the children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness" (Ex. 14:10-12).  

A truly desperate situation now faced Moses and the company he was leading. "Shut in between the great fortress ‘ Migdol,’ which was on the ‘ Shur’ or wall (built to protect Egypt from Asia), and the sea, with Pharaoh’ s host behind, and shut in on the other side by the wilderness: Exodus 14:2, 3. It was indeed a crisis" (E.W.B.). What could the poor Israelites do? Fight they dare not, being a multitude of undisciplined people, of all sexes and ages, and pursued by a regular and powerful army of enemies. Fly they could not, for they were completely hemmed in on every side. To all outward appearance their case seemed hopeless; and to human reason, nothing but sore destruction might be expected.  

The situation which confronted Israel was a hopeless one so far as they were concerned, and had not the Lord shown Himself strong on their behalf, they had undoubtedly perished. But, "if God be for us, who can be against us"? Ah, my reader, that is the great thing for each of us to make sure of, and when we have done so, to seek grace to rest with unshaken confidence upon it. Has not God promised, "When thou passest through the waters I will be with thee; and through the rivers, they shall not overthrow thee" (Isa. 43:2)! What better assurance than that can the believing heart ask for? No matter how deep and wide stretching, no matter how dark and foreboding the "waters" of adverse circumstances may be unto sight and sense, has not He who cannot lie declared, "They shall not overflow thee"!  

"And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which He will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever" (Ex. 14:13). Undeterred by the chiding of the people, and wisely making no reply thereto, Moses turned their minds away from the outward danger and directed their thoughts unto Jehovah. They had "lifted up their eyes and beheld the Egyptians" (verse 10), and in consequence they were sore afraid; but there was something else for faith to "see," namely, "the salvation (or deliverance) of Jehovah," which was not yet visible to natural sight. If they were steadfastly occupied with that their trembling hearts would be stilled.  

Admire, dear reader, the confident assurance which Divine grace wrought in the heart of Moses, for by nature he was a frail man of like passions and infirmities as us. But there was no wavering or doubting on his part: "see the salvation of the Lord, which He will show you today": that was the language of faith— of a supernatural, God-given faith. Moses was not engaged with the difficulties and dangers of the trying situation which confronted them; instead, he was occupied with One before whom all difficulties disappear like mists before the rising sun. "The Lord shall fight for you, and ye shall hold your peace" (verse 14). Once the soul is able to rest on that fact, doubtings end and alarms are silenced.  

"Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Faith must have a foundation to stand upon, and the only firm and sure one is the promise of the living God. "Fear ye not, stand still, and see the salvation of the Lord, which He will show you today... The Lord shall fight for you, and ye shall hold your peace" afforded the necessary ground for the faith of each believing Hebrew to rest upon. The eye of faith must see that Divine "salvation" or deliverance, before the eye of sense beheld it: only the sure word of God could give strength to their hearts to advance into the ocean before them. When the promise had been "heard," and not before, then came the order "Go forward."  

"And the Lord said unto Moses, Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward: But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea" (Ex. 14:15, 16). Thus we learn that the heart of Moses was engaged in silent supplication at this time. The Lord’ s statement here is not to be understood as a rebuke. No, Moses was waiting the word of command, and until it was given, he stayed himself upon the Lord. "And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left" (verse 22).  

"When Moses gave the signal by his rod, the sea miraculously retreated, standing up like heaps of congealed ice on either side while they passed through. This is done, and they go on safely; the sea flanked them on both sides; the rear was secured by the cloudy and fiery pillar interposing between them and Pharaoh’ s army, till such a time as all were out of danger, and safely arrived at the further shore; and so neither man nor child was hurt. The Egyptians followed the chase, as malice is perverse and blind, and those whom God designeth to destruction take the ready course to bring it upon their own heads; for at the signal again of Moses stretching forth his rod, the returning waters swallowed them all up in a moment" (T. Manton).  

"A greater instance, with respect unto the work of Divine providence, of the power of faith on the one hand, and of unbelief with obdurate presumption on the other, there is not on record in the whole book of God. Here we have the end and issue of the long controversy that was between these two people, the Egyptians and the Israelites; a certain type and evidence of what will be the last end of the contest between the world and the church. Their long conflict shall end in the complete salvation of the one, and the utter destruction of the other" (John Owen).  

Though it was night, the Divine pillar of cloud "gave light" unto Israel (Ex. 14:19). Dreadful indeed must have appeared those walls of water, for the sea would be raised unto a very great height on either side of them. It called for no ordinary faith to put themselves between such walls, as were ready in their own nature to fall on them unto their destruction any moment, abiding upright only under an invisible restraint. But they had the command of God for their warrant and the promise of God for their security, and these, when laid hold of, are sufficient to overcome all fears and dangers. That Moses himself, to guide and encourage them (and as the type of Christ) took the lead, is clear from Isaiah 63:11-13, "God led them through the sea by the right hand of Moses."  

Let us now briefly consider the remarkable incident related in our text from a sacramental viewpoint. In 1 Corinthians 10:1, 2 we are told, "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." From this scripture we learn that Israel’ s passage through the Red Sea had the same signification that Christian baptism now hath. The points of resemblance are many, and were developed at length by Manton, and more so by Gouge, from whom we here give a digest.  

1. The ministry of Moses was confirmed by this miracle, so that the Israelites were obliged to take him for their leader and lawgiver: so the miracles wrought by Christ assure us that He was sent by God as our lawgiver, which we must hear and obey. 2. Israel’ s experience is (figuratively) denominated a "baptism" because it signified the difference which God puts between His people and His enemies: the deliverance of Israel from the Egyptians was sealed by their passage through the Sea. Similarly baptism is said to be an answering figure to the ark of Noah (1 Pet. 3:20, 21): as those on the ark were exempted from the deluge, so those in Christ are exempted from the deluge of wrath which will yet overwhelm the world.  

3. They were baptized "in the cloud and in the sea," because by submitting to God’ s command they gave up themselves to His direction: so in baptism we dedicate ourselves unto Christ, avowing Him to be our Lord and Master. 4. The passing through the Red Sea and baptism had both the same outward sign, which is water (Matthew 3:6). 5. They had like rites, which were entering into the water and coming out of it (Acts 8:38, 39). 6. They had both the same ground, which was God’ s command and promise (Ex. 14:13, 16 and Matthew 28:19, Mark 16:16).7. They were both for the same people, namely, the children of God (Matthew 28:19). 8. They were but once administered (Eph. 4:5).  

Let us now consider some of the practical lessons which this marvelous incident is designed to teach us. 1. The children of God are sometimes called on to face great trials: a Red Sea of difficulty and trouble confronts them. Let it be duly observed that it was not an enemy who put the sea there, but God Himself! This tells us that the Red Sea represents some great and trying providence which the Lord places in the path of each newborn Christian: it is in order to try his faith and test the sincerity of his trust in God. Often this trial is encountered soon after conversion. Sometimes it arises from opposition of ungodly members of our own family. Or, you are engaged in some business— perhaps requiring you to work on the Sabbath day— in which you cannot now conscientiously continue. It means renouncing your means of livelihood, and you cannot see how it can be done and provide things honest in the sight of all men. As you emerged from the bondage of Egypt you thought it would be easy to surrender everything to God, but now a Red Sea of testing is before you, and it appears unfordable.  

2. The children of God are sometimes terrified by powerful enemies. The Egyptian who pursued Israel up to the Red Sea may be spiritualized to represent those sins of the Christians from which he expected to be completely delivered. For a little while after conversion sin does not much trouble the newly-regenerated saint: he is filled with joy and praise at the great things which the Lord has done for him. But it is not long before he discovers with the apostle "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Rom. 7:23). Satan now pursues the young saint, and often it seems as though all the powers of hell were let loose against him. At such a time our sins appear more formidable to us than before they were forgiven: in Egypt our taskmasters only appeared with their whips, but now they are mounted and in chariots! Ah, after conversion sin looks far more frightful to the saint than ever it did before, and we feel the plague of our heart much more acutely.  

3. The people of God are often troubled with faint hearts. When the children of Israel saw the Egyptians they were sore afraid, and when they beheld the Red Sea they murmured against their deliverer. A faint heart is the worst foe a Christian has here: when the anchor of faith is fixed deep in the Rock, he need never fear the storm; but when the hand of faith be palsied, or the eye of faith be dim, it will go hard with us. When faith is dormant the most insignificant stream will make us quiver and cry: I shall be drowned in the flood; but when faith is dominant it fears not an ocean of difficulty or danger. The babe in Christ has but little faith, for he has but little experience: he has not yet proved God’ s promises and knows not His faithfulness. But as he grows in grace and in the knowledge of the Lord, and becomes established in the faith, he will not despair before Red Seas and Egyptians; but meanwhile, he often trembles and asks, "How shall I ever find deliverance?"  

4. The people of God are here instructed how to act under great trials. The first word the Israelites received in the hour of their great emergency was, "Fear ye not, stand still"; the second was "And see the salvation (deliverance) of the Lord, which He will show you today"; the third was, "Go forward" (Ex. 14:13, 15). It is of first importance that we should diligently attend to the Divine order of those three things: we are not equipped and ready to "Go forward" until we have "seen" (by faith) the "salvation of the Lord," and that cannot be properly seen until our fears are calmed and we stand still; or, in other words, till we turn from all self-help and cease from all the feverish activites of the flesh.  

The continuous call of God to the Christian is "Go forward": persevering steadfastly along the path of duty, walking in that narrow way which the Divine commands and precepts have laid down for us. No matter what obstacles may confront you, no matter what your circumstances may be, no matter what Red Sea of difficulty or danger be before you, "Go forward" is God’ s authoritative word to you. "Ah, but often that is far from being an easy thing to do!" Quite true, dear friend; yea, we will state it still more strongly: it is often impossible to mere nature. What, then, is to be done when the heart faints, when the soul is well-nigh overwhelmed by the greatness of the difficulty or danger, standing right in your path? Two things; first "Stand still." Your own efforts to better matters have brought no relief, your own wisdom can devise no solution; very well, then "stand still": cease from all attempts at self-help.  

"But," you answer, "I have my responsibilities to discharge, my duties to perform." Quite true: but admittedly you have now reached the place where a Red Sea is before you; you are dismayed and know not which way to turn. Here, then, is God’ s word to you in this dire emergency: "Stand still." This means, Get down on your knees, and cry unto the Lord: tell Him all about your trouble, unburden yourself freely and fully unto Him; spread your urgent need before Him. Probably, you answer, "I have done so, and thus far no way through my Red Sea has appeared before me." Then, you are now ready for His next word.  

"And see the salvation (deliverance) of the Lord, which He will show you." And what does that mean? This, the exercise of faith in the living God, the trusting in Him to undertake for you, the confident expectation He will do so. Cry unto the Holy Spirit to work this faith in you: remain on your knees until He has given you real assurance that your Father will show Himself strong on your behalf; wait before Him till one of His promises is applied to your heart in power. Then, you are ready to "Go forward," to resume your duties and discharge your responsibilities: to look for work, to go on with renewed strength. The Christian is only ready to "Go forward" when faith has seen that which is invisible to sight and sense, namely, the "salvation (deliverance) of the Lord" before it is actually wrought for us!  

The way in which the Christian is required to walk as he journeys through this world on his way to Heaven is the path of obedience to God’ s commands. Naught but a spiritual faith inclines the heart to comply with God’ s demands, and upon compliance to expect the mercy promised: "Lord, I have hoped for Thy salvation, and done Thy commandments" (Ps. 9:166). This is the great business of faith: as the Israelites were to obey God, and to wait for His deliverance out of their imminent danger. Naught but a God-given faith imparts courage to obey God in the most difficult crisis. If we be bidden to go into the Red Sea we must not forbear, for none of God’ s commands are to be disputed, however contrary they be to flesh and blood. Faith teaches us to depend upon God in greatest extremities. Faith receives the promise of God upon the conditions or terms which He has specified. If Israel were to receive the "salvation’’ of the Lord," they must do what He bade. Faith and obedience can no more be separated than can light and heat in the sun.  

As Abraham, at the call of God, went out of Chaldea, "not knowing whither he went," so Israel were required to "Go forward" though the Sea stretched before them. Probably it was not until their feet touched the brink that the waters divided. Nature might have gone over it, but faith passed safely "through" it! They feared they would be destroyed by Pharaoh’ s hosts. The very last thing that they would have looked to as a means of escape would be the Sea! Yet, in obedience to the Divine command, "The children of Israel went into the midst of the Sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left" (Ex. 14:22). Learn, then, dear reader, we never lose by obeying God.  

"By faith they passed through the Red Sea." True faith lifts a man above himself, puts into him a spirit which is more than human, and enables him to rise above the obstacles of reason and sense. Faith emboldened the hitherto trembling Israelites to venture through that strange chasm between the watery walls. "As by dry land" is added to magnify the Divine providence in making a path in the ocean’ s bottom fit for women and children to tread upon— like a plain and beaten highway. By faith they "passed through": they took not only a few steps, but continued to perseveringly march mile after mile and hour after hour. Hesitate not, my brother, to venture upon anything which God calleth you unto; be assured that He will safely carry you through all difficulties and dangers. "Which the Egyptians assaying to do, were drowned": the very means of Israel’ s deliverance was their destruction: see 2 Corinthians 2:16! It was a just retribution for the slaying of the male Hebrew children in the waters (Ex. 1).  

5. The people of God may be assured of the Divine providence. When Israel "by faith," obeyed the Divine command to "Go forward," God wrought a miracle and delivered them from their dire situation. This is recorded for the encouragement of our hearts. It was God who had placed the Red Sea where it was, and it was God who opened the way for Israel through it. So, Christian reader, it is God (and not the Devil) who has brought about the problem, the emergency, the danger which now confronts you; for "of Him . . . are all things" (Rom. 11:36). As He has made thy Red Sea, only He can cleave a way through it for you. Trust, then, in His unerring wisdom. Count upon His mighty power working on your behalf. "Stand still" and rest yourself upon God. View "by faith" anticipatively, expectantly, His "salvation" or deliverance. "Go forward" in obedience to His commands, and He will show Himself strong on thy behalf. He never fails those who fully trust and unreservedly obey Him.  

  

  

Combined Bible: Heb 11:30

Faith of Israel   

(Hebrews 11:30)   

In the preceding verse we had the faith of the believing remnant of Israel under the command and example of Moses, in our present text we have an exhibition and triumph of their faith under the leadership of Joshua. There we beheld what faith accomplished under their exodus from Egypt, here we see what it achieved upon their entering the promised land. As the yoke of bondage was by faith broken asunder, so by the same faith the people of God were to obtain possession of Canaan. Thereby we are taught that the true life of the saint is, from beginning to end, one of faith. Without faith no progress can be made, no victories be obtained, no fruit be brought forth unto God’ s glory. It is solemn to note that an interval of forty years’ duration comes in between Hebrews 11:29 and 30. Those years were occupied in the wilderness. They were a judgment from God because of unbelief (Heb. 3). Reader, how many years of your life record no actings of faith to the praise of Divine grace?  

The remarkable incident referred to in our text is related at length in the 6th chapter of Joshua, which opens by telling us, "Now Jericho was straitly shut up, because of the children of Israel: none went out, and none came in." Israel had reached the borders of Canaan. They had safely crossed the Jordan, but could not enter the land because of Jericho, which was a powerful fortress barring their ingress. This was one of the cities which had affrighted the spies, causing them to say, "The people is greater and taller than we: the cities are great and walled up to heaven" (Deut. 1:28): to their eyes the cities appeared impregnable, and far too secure for them to take.  

Jericho was a frontier town. It was the key-city at the entrance to Canaan. Its capture was absolutely necessary before any progress could be made by Israel in their conquering and occupying of their promised inheritance. Failure to capture it would not only discourage the children of Israel, but would greatly strengthen the morale of the Canaanites. It was the enemy’ s leading stronghold, which doubtless, they considered to be quite invulnerable. Yet it fell to a people who possessed no artillery, and without them fighting any battle. All they did, in response to Jehovah’ s order, was to march by faith around the city once each day for six days, and then seven times on the seventh day, when they gave a great shout, and the walls fell down flat before them. Many important lessons are taught us therein, a few of which we will briefly, mention, before dwelling at greater length upon the outstanding one.  

First, God’ s ways are often entirely different from ours. Who ever heard of a powerful fortress being completely demolished in response to a company of people walking around it? Ah, God delights in staining the pride of man. The leader and lawgiver of Israel was preserved in an ark of bulrushes. The mighty giant of the Philistines was overcome by a sling and a stone. The prophet Elijah was sustained by a widow’ s handful of meal. The forerunner of Christ dwelt in a wilderness and fed upon locusts and wild honey. The Savior Himself was born in a stable and laid in a manger. His selected ambassadors were, for the most part, unlettered fishermen. Striking illustrations are these of the sentence beginning this paragraph. The things which are highly esteemed among men are abomination in the sight of God. It is well for us to remember this.  

Second, God is independent of all natural means and superior to all the "laws of nature." It is true that, as a general rule, God is pleased to bless the use of natural means, and that He frequently accomplishes His ends by the operations of those laws of nature which He has set in motion; but it is a great mistake to imagine that He is tied down either by the one or the other. What natural "means" were employed in Israel’ s crossing of the Jordan or their capturing of Jericho? What natural "means" were used in the preserving of Daniel in the lion’ s den or Jonah in the whale’ s belly? And what "laws of nature" were observed in connection with the birth of Isaac, the feeding of Elijah by the ravens, or the preserving whole the three Hebrews in Babylon’ s fiery furnace? Yes, God is superior to all means and laws. It is well for us to remember this too.  

Third, formidable difficulties and powerful oppositions are encountered in the Warfare of Faith. One will not follow the path of faith very far before he comes face to face with that which challenges all his courage and defies all his natural resources and powers. Jordan rivers and Jericho fortresses still exist. But though the one may be unaffordable and the other appear impregnable, yet they are the veriest trifles to the Almighty. The dimensions which they assume unto our vision, are largely determined by the measure in which our hearts are engaged with the omnipotent One. Those formidable difficulties and powerful obstacles are placed in our path by God, for the purpose of testing us, for the training of faith, as opportunities to trust in and glorify the Lord.  

Fourth, Satan’ s strongholds cannot stand before a people who are obedient to and who rely fully upon the living God. This fact is surely written in large letters across Joshua 6. The Canaanites were completely under the dominion of the Evil one, yet here we see one of their principal fortresses tumbling down like a frail booth when a powerful wind strikes it. To unbelief these cities might appear "walled up to heaven" and seem impregnable, but faith laughs at such things, knowing that God has only to breathe upon them and they will collapse at once. Thus it was in the early days of Christianity, when the imposing citadels of Paganism crumbled away before the faithful ministry of the apostles. Thus it was at the time of the great Reformation in the sixteenth century, when the kingdom of the Papacy was shaken to its very foundations by the courageous preaching of Luther and his contemporaries. Thus it was, in many parts, some fifty years ago, when the high places of heathendom fell down before onslaughts of the missionaries.  

And why is it we are not witnessing the same Gospel triumphs in our generation? Why is it that Romanism has now regained so much of its lost ground, and is forging ahead in so many directions? Why is it that on the "foreign field" the forces of Satan are advancing instead of retreating? And why is it that in the so-called Christian lands a growing number of Jerichos defy the prayers and efforts of the saints? Is it because God’ s arm is now waxed short? Perish the thought. Is it because the Scriptures are obsolete and unfitted to the needs of this twentieth century? Far from it. What, then, is the matter? This: there is a grieved Spirit in our midst, and in consequence His power is withheld. The Holy Spirit of God has been "quenched" (1 Thess. 5:19), and therefore the feverish and frenzied efforts of present-day Christendom avail not.  

And why is the Spirit of God "grieved"? What is it that has "quenched" His power in our midst? This, we have departed from God’ s way, we have ignored His orders, we have substituted human devices, we have put our confidence in carnal weapons. Instead of encompassing the walls of Jericho after the Divine order, we have resorted to worldly allurements, seeking to win over the Canaanites by fleshly attractions. My brethren, we cannot hope to have Israel’ s victories until we emulate Israel’ s example. We will never again witness a return to apostolic progress until we get back to apostolic methods. There can be no improvement until we truly recognize that it is "Not by might, nor by power, but by My Spirit, saith the Lord of hosts" (Zech. 4:6). And the power of the Spirit will not be manifested in our midst until we once more enter the path of obedience, doing God’ s work in God’ s prescribed way, and confidently counting upon Him to honor and bless such efforts.  

Fifth, but the outstanding lesson to be learned from this incident is that which is stated in our text, where the fall of Jericho is attributed to the faith of the believing Israelites. "Do we think enough of faith, chosen by Divine omnipotent love, to be its channel? God alone doeth great marvels, but it is through the faith of His saints. All the victories of Israel were wrought by faith. Divine power and grace redeemed them on that memorable night; but it was the faith of Moses which kept the passover and the sprinkling of blood. It was God who divided the Red Sea, but in answer to the silent prayer of faith which ascended from the heart of His servant. All miracles of healing recorded in the Gospels were wrought by faith. Jesus prayed to His Father, and then fed the multitude with five loaves and two fishes. Jesus lifted up His eyes to heaven, and then said ‘ Ephphatha, Be thou loosed.’ Jesus by faith thanked God that He heard Him always, and then uttered His mighty ‘ Lazarus, come forth.’   

"And faith was wrought also in the recipient of Divine favor: ‘ Thy faith hath healed thee’ ; ‘ Be it unto thee as thou hast believed.’ Such were frequently Christ’ s words. The people who perished in the wilderness entered not into God’ s rest because of unbelief; and because of their unbelief, Jesus could not show many miracles in some places: ‘ Believe only, and thou shalt see the glory of God.’   

"Israel’ s history is the history of God’ s omnipotent saving grace and of man’ s faith. From heaven descend miracles; from earth ascends faith. From the election of Abraham to the birth of Moses, from the passover and the Red Sea to the dividing of the river Jordan, all is miracle, and all has to go through the faith of some chosen saint. Israel is before Jericho, a wailed and fenced city; it is not by power and might, but by faith, that they are to take it" (Adolph Saphir).  

Let us consider the various aspects of faith which were manifested by the believing Israelites on this memorable occasion. 1. The daring of their faith. When Israel crossed the Jordan, they, as it were, burned all their bridges and boats behind them. They were cut off from flight; they had no houses to which they could retire, and no fortress to which they could retreat. They were now in the enemy’ s territory, and victory or death were the only alternatives. To march peacefully and quietly around those walls of Jericho seemed a perilous undertaking: what was to hinder the Canaanites from shooting at or casting down rocks upon them. It was truly an adventure of faith, and it is venturesome faith which God delights to honor. Unbelief is hestitant and timorous, but bold faith is confident and courageous. O to be "strong in the Lord, and in the power of His might."  

There are three degrees of faith. There is a faith which receives, when as empty-handed beggars we come to Christ and accept Him as our Lord and Savior: John 1:12. There is also a faith which reckons, which counts upon God to fulfill His promises and undertake for us: 2 Timothy 1:12. There is also a faith which risks, which dares something for the Lord. This aspect of faith was exemplified by Moses when he ventured to confront the king of Egypt and make known Jehovah’ s demands. This daring of faith was manifested by David when he went forth to engage the mighty Goliath. We see it again in Elijah, when, single-handed, he encountered the host of Jezebel’ s false prophets on Carmel. We see it again when Daniel dared to be cast into the lion’ s den rather than comply with the idolatrous edict of Babylon’ s king. We see it again and again in the journeys and ministry of the apostle Paul, who flinched not before dangers of every imaginable order, that he might make known the unsearchable riches of Christ.  

And in each of the instances mentioned above we behold in the sequel how God honored those trusting and daring hearts. It is venturesome faith which He ever delights to reward. He Himself bids us come to the throne of grace with holy "boldness," that we may find grace to help in time of need. O how this rebukes our timidity and reserve. How few today are prepared to risk anything in the service of our Lord. How little of the courage and daring of our fathers is now in evidence. What a lot of trembling and fearful soldiers are found today in the army of Christ. O how urgent is the need for some Spirit-filled man of faith to go forth and cry in the language of Carey, "Ask great things of God; expect great things from God; undertake great things for God." It is well to look before we leap, but many look so long that they never leap at all!  

2. The obedience of their faith. This appears from a reading of Joshua 6:3, 4 and 6-8: all concerned carried out the Lord’ s instructions to the letter. To do nothing more than walk and walk and walk around the walls of Jericho must have appeared a childish and ridiculous thing; yet the believing remnant complied with the Lord’ s command. God promised to deliver Jericho into their hands: Joshua and his believing fellows rested on His word and carried out His orders. The Lord requires us to use whatever means He prescribes, no matter how unlikely and inadequate they may seem to us. It is true that Divine power overthrew Jericho’ s walls, yet it was also by faith’ s obedience they fell. God had made it known that the manifestation of His power should be via a particular way; it was inseparably connected with certain actions which were to be performed by His people.  

How was Israel to capture that mighty fortress of the Canaanites? Consider their condition! For centuries they had been a nation of slaves. For the last forty years they had been weary wanderers in the wilderness. And now their great leader, Moses, was dead! They were without any military experience, devoid of artillery, and had no trained army. All true; but they were not left to themselves: the living God was for them; and so long as they responded to His revealed will, all went well with them. In like manner God has not left us to our own devisings, but has given us plain and full directions, and He requires us to do the work which He has appointed us in the way He has commanded. Implicit obedience to His orders is absolutely essential if we are to have His blessing.  

Implicit obedience unto the known will of God marked all Israel’ s arrangements for the siege of Jericho. Minute instructions were given them for their strange campaign. They were to march in a certain order, each being required to take the place assigned him. They were to march at a specified hour, and encompass the city a given number of times. At the command of the Lord they were to be silent, and at the command of the Lord they were to shout. There was no room for human scheming, no place for carnal planning, no need for human reasoning as to what should be done. Everything was prescribed for them, and faith’ s obedience was all that was required from them. The orders which God gave to Joshua might have seemed unreasonable and absurd to his men, yet they must be faithfully executed if victory was to be theirs. And as it was then, so it is still. But O how slow we are to learn this lesson.  

Reader, the commands and precepts of God often appear strange unto carnal wisdom. How absurd did God’ s orders appear to the great Naaman, when he was bidden to bathe his leprous body in the Jordan. How contrary to all human ideas was it for God to send the prophet Elijah to be fed for many months by a widow who had naught but a handful of meal and a little oil. How unreasonable it must have seemed to the twelve apostles when Christ bade them tell the great multitude to sit down, and only five small loaves and two little fishes were in sight. And how unreasonable does it appear unto multitudes of professing Christians today when they are told to cast away all the worldly devices which have been brought into the "churches" and substitute fasting and prayer. How slow we are to recognize that it is the obedience of faith which God requires.  

3. The discipline of their faith. "And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout" (Josh. 6:10). Their silence at the beginning was as necessary as their shouting at the finish. Why? These men were the immediate descendants of the greatest grumblers who ever lived. Their fathers complained and murmured until God swore in His wrath they should not enter into His rest.  

How much mischief had been caused if every man had been left free to express his "opinion"! How many would have been ready to advise Joshua what method of strategy to employ. One would have reasoned that the only way to capture Jericho was by starving out its inhabitants through a protracted siege. Another would have suggested the use of ladders to scale its walls. Another would have advocated heavy battering-rams to force a way in. Another would have suggested tunneling under the walls. One and all would have ridiculed the plan which Joshua adopted. Ah, my readers, if the Jerichos which now confront the people of God are to be captured, then not only must the mouths of murmurers be stopped, but all leaning unto our own understanding must be abandoned.  

O how often are the sinews of faith cut by the injudicious and unfriendly criticisms of those who pose as our Christian friends. How often is the man of God hindered by the Christ-dishonoring doubts and carnal suggestion of his fellows. A brother in the Lord, who had been without employment, recently wrote us that he had been rebuked for not making known his needs to his friends. Ah, let us not forget that the very first line which the Holy Spirit gives us in His picture of the "blessed" man is, that he "walketh not in the counsel of the ungodly" (Ps. 1:1). How much mischief is wrought by people perpetually talking of the difficulties in the task confronting us. All real Christian work is beset with difficulties— Satan sees to that!  

The soldiers of Christ must be trained: faith must be disciplined: each one in the ranks of the Lord’ s hosts must learn there is "a time to keep silence and a time to speak" (Ecclesiastes 3:7). The children of Israel were not ordered to go forth in battle array and make any sally upon this garrison of the Canaanites. Instead, in solemn silence, in sacred procession, they were to encompass the city. This was a great trial of faith for such a procedure seemed very unlikely to accomplish the desired end. Not only so, but it would expose them to the contempt of their enemies, who must have sneered at their harmless procession. Yet this was the way which God had ordered: He loves to do great things by contemptible means, that the glory may be His.  

4. The patience of their faith: "By faith the walls of Jericho fell down, after they were compassed about seven days." They did not fall the first day that Israel marched around them, nor the second, nor the third. No, it was not until they had journeyed about them thirteen times, that the power of God was displayed. And why? To test their patience, as well as their faith and obedience; to prove whether they really believed the Lord’ s promise or no, when He enjoined the use of such weak and unlikely means; and to give them a more distinct apprehension that the conquest of Canaan was the Lord’ s, and not theirs. When nothing happened the first twelve times Israel encompassed Jericho, it became the more evident that their enemies would not be overcome by the power of man, but by God.  

Not only the mercy, but the timing of it, is in the hands of God, and therefore are we bidden, "Rest in the Lord, and wait patiently for Him" (Ps. 37:7). Alas, how sadly do we fail at this point. How easily we become discouraged if our Jericho does not fall the first or second time we encompass it: "the vision is yet for an appointed time... though it tarry, wait for it, because it will surely come" (Hab. 2:3). But O how impatient is the flesh. It was at this point that Abraham failed: when Sarah bare not the promised son, he determined to have one by Hagar. It was at this point Moses first failed— taking things into his own hands (Ex. 2:11, 12), instead of waiting God’ s time. "Tarry ye at Jerusalem" was the last word which the Redeemer gave unto the apostles before He ascended.  

"Men ought always to pray, and not to faint" (Luke 18:1). How much we need to take this word to heart: how often we have "fainted" when victory was almost in sight! Ah, we thought that the walls of our Jericho would never fall; but they did, at the appointed time. God is in no hurry, and it is required of us that "he that believeth shall not make haste" (Isa. 28:16). But we find it much harder to wait than we do to believe: that is, probably, the weakest spot in our armor, and the point at which we fail most frequently. Then let us be more definite and earnest in begging the Holy Spirit to work in us the spiritual grace of patience. Let us seek grace to lay hold of that word, "Let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9).  

5. The anticipation of their faith: "So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city" (Josh. 6:20). Our space is nearly exhausted, so we must condense. What we would now particularly observe is that the people shouted before the walls fell down— it was faith expecting the victory. "What things so-ever ye desire, when ye pray, believe that ye receive, and ye shall have" (Mark 11:24). It reminds us of the missionary Moffatt, who labored for years among the Bechuanas and saw not a single seal to his ministry. Some of his far-distant friends in England wrote him saying they wished to make a present, and asked him to specify what it should be. He answered "a communion set." Months after, when it arrived, more than a dozen converted natives sat down with him to remember the Lord’ s death!  

How the whole of Joshua 6 has been recorded for our learning. "The walls of unbelief, superstition, and ungodliness, yield to no earthly armor and power. It is not by compulsion, nor by reasoning; it is not by weapons which this world supplies, that these walls can be destroyed. It is by the Word of God, and by the Word declared in faith. Ministers and people, they who blow the trumpet, and also the people who are with them, are to be united together in the power of God" (Adolph Saphir). Each of us is confronted with a Jericho: whether it be the preacher in the field of service where God calls him to labor, the Sunday-school teacher in the call before her, or the individual Christian who is seeking to overcome some habit or disposition. Remember Joshua, and take courage! If there be the daring, the discipline, the obedience, the patience, and the expectation of faith, the victory is sure in God’ s appointed time.  

Once more we have been shown the wondrous power of real faith to bring to pass that which is beyond mere nature: compare Matthew 17:20, 1 John 5:4; persevering trust and obedience enabled Israel to accomplish what had otherwise been impossible. Again, we have seen that faith in God’ s promise of protection and the use of His appointed means, far surpasses all worldly methods of defense: compare 2 Chronicles 20:20. Contrariwise, we behold what a worthless thing it is to trust in outward and material things: the walls of Jericho were both strong and high, yet they afforded no security against God’ s power— "vain is the help of man." Though God required Israel to use the utmost of their courage, submission, and patience, yet He took it upon Himself to bless their efforts and effect the work of power. Barriers more difficult than the walls of Jericho stand between the Christian and holiness: how are they to be removed? By faith’ s obedience; compare 2 Corinthians 10:4, 5.  

  

  

Combined Bible: Heb 11:31

Faith of Rahab   

(Hebrews 11:31)   

The inestimable value of spiritual faith is strikingly demonstrated in the case we are about to consider. The apostle had cited the faith of such illustrious characters as Enoch and Noah, Abraham and Moses; he had mentioned that of a believing company as they had passed through the Red Sea and had marched around Jericho; now he gives an instance of one who had been a notorious sinner, as though to shame us if our faith falls short of her’ s who had formerly been an harlot. Having shown that the patriarchs, who were so highly venerated by the Jews, were honored by God solely on account of their faith and its fruits, we next behold how an alien woman, belonging to an accursed race, was, because of her faith, adopted into the O. T. Church. "It hence follows that, those who are most exalted are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels" (John Calvin).  

Rahab was a Canaanite, and therefore by nature "an alien from the commonwealth of Israel" and "a stranger from the covenants of promise." In her conversion and admission into the O. T. Church, she was, in a peculiar manner, both a type and a pledge of the calling of the Gentiles and their reception into the Church of Christ in N.T. times. Thus did coming events cast their shadows before them. In such cases as Rahab and Ruth God gave early intimations that His redemptive purpose was not confined to a single people, but that it would reach out unto individuals among all nations. Their incorporation among the Hebrews was a plain foreshadowment of the "wild olive tree" being grafted in and being made a partaker of "the root and fatness of the (good) olive tree" (Rom. 11:17).  

The salvation of Rahab was a signal instance of the sovereignty of God. "She was not only a Gentile, but an Amoritess, of that race and seed which in general was devoted unto utter destruction. She was therefore an instance of God’ s sovereignty in dispensing with His positive laws, as it seemed good unto Him; for of His own mere pleasure He exempted her from the doom announced against all those of her origin and tradition" (John Owen). Being the supreme Potentate, God is not bound by any law or consideration other than His own imperial will; and therefore does He have mercy on whom He will have mercy, and whom He will He hardens (Rom. 9:18).  

Most blessedly do we also behold here the amazing grace of God. Not only did Rahab belong to a heathen race, but she was an abandoned profligate, a "harlot." In singling her out to be the recipient of His saving favors, God indeed made it evident that He is no respecter of persons. By her own choice she was given up to the vilest of sins, but by the Divine choice she was predestinated to be delivered from that lust which is the most effective in detaining persons under its power, washing her whiter than snow by the precious blood of Christ, and giving her a place in His own family. It is in just such cases that the unmerited favor of God shines forth the more illustriously. There was nothing whatever in this poor fallen woman to commend her unto the favor of God, but where sin abounded grace did much more abound.  

Not only may we behold in Rahab’ s case the exercise of Divine sovereignty and the manifestation of Divine grace, but we may also pause and admire the wondrous working of God’ s power. This is best perceived as we take into careful consideration the almost unparalleled element which enters into her case. Here the Holy Spirit wrought entirely apart from the ordinary means of grace. There were no Sabbaths observed in Jericho, there were no Scriptures available for reading, there were no prophets sounding forth messages from Heaven; nevertheless, Rahab was quickened into newness of life and brought into a saving knowledge of the true God. Let it be duly noted that this woman, who had previously wallowed in open sin, was regenerated and converted before the spies came to her house: their visit simply afforded an opportunity for the avowal and public manifestation of her faith.  

Let us also contemplate the marvelous workings of Divine providence on this occasion. As the two spies, sent forth by Joshua to reconnoiter Jericho, drew near that heathen stronghold, they had no idea that one of God’ s elect sojourned there; and had they been aware of the fact, they had no means of knowing how to locate her in a city of such size. Admire and adore, then, the secret hand of God which directed them to the very house in which His child abode. "The Lord knoweth them that are His," and in the cloudy and dark day He searches them out. The same God who sent Annanias to the street called "Straight" to deliver Saul from blindness, guided the two spies unto the house of Rahab to deliver her from death. In like manner, wherever there is one or more of His elect amid the darkness of heathendom, He sends His Word or His servants to enlighten and edify the same.  

But it is with the faith of Rahab we must be chiefly engaged on this occasion. It will be observed that she is mentioned in Hebrews 11 after the destruction of Jericho, though she "received the spies in peace" before that city was destroyed. The reason for this is because her preservation— which was the fruit of her faith— was after the hosts of Israel had encompassed that city seven days. In seeking to ponder what is recorded in Scripture concerning the faith of Rahab we propose to look separately at the ground, the effect, the nature, the confession, the breadth, the imperfection, and the reward of the same.  

1. The ground of her faith. "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). This does not mean that faith is originated by hearing the Word of God, any more than the shining of the sun imparts light unto the eye; no, faith is imparted by a sovereign act of the Spirit, and then it is instructed and nourished by the Word. In the prophetic song of Moses at the Red Sea it was declared, "The people shall hear and be afraid: sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of Thine arm they shall be as still as a stone; till Thy people pass over, O Lord, till the people pass over, which Thou hast purchased" (Ex. 15:14-16).  

A striking fulfillment of the above prediction is found in the words of Rahab to the two spies: "I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, He is God in heaven above, and in earth beneath" (Josh. 2:9-11). This it is which explains the reference in Hebrews 11:31 unto the other inhabitants of Jericho, who perished because they "believed not." The knowledge which they had of God and His wondrous works, through the reports which had reached their ears, rendered them without excuse.  

What has just been before us affords an example of a most solemn fact which is oft repeated: how souls are affected by the Truth, and how quickly the impressions made wear off. The inhabitants of Jericho were deeply stirred by the reports of God’ s judgments upon the wicked; they feared it was their turn next, and their hearts melted within them. How, then, are we to explain the fact that they did not all of them immediately and earnestly cry unto God for mercy? We believe the answer is found in Ecclesiastes 8:11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." As the hosts of Israel encompassed Jericho each day and then returned quietly to their camp, space for repentance was granted its inhabitants; but when six days had passed, and the walls of the city remained as strong as ever, they felt quite secure, and hardened their hearts.  

How, then, are we to account for the difference in Rahab? In this way: with them it was simply the stirrings of conscience and the workings of their natural fears, which soon subsided; but in her case the power of the Holy Spirit had wrought within her: God had "opened her heart," and consequently she "attended unto the things which were spoken" (Acts 16:14). In other words, Rahab had been sovereignly quickened into newness of life, by which she was ca-pacitated unto a saving knowledge of God Himself and the receiving His word with meekness. Thus it was with the Thessalonian saints, whom the apostle reminded, "For our Gospel came not unto you in word only, but also in power and in the Holy Spirit" (1 Thess. 1:5). It is only in such cases that a radical and lasting effect is produced.  

We must learn, then, to distinguish between three things: the Divine gift of faith, the foundation provided for its support, and the assurance that issues for its resting upon that foundation. The gift of faith is imparted at regeneration, being one of the attributes of the new nature: "all men have not faith" (2 Thess. 3:2) because all are not born again. The firm foundation which is provided for faith to rest upon is the sure Word of God: by it alone is faith supported— instructed and fed. The assurance which issues from faith’ s resting upon this foundation is that confidence and certainty which fills the heart when God’ s Word is received implicitly into it. Thus it was with Rahab. Quickened by the Spirit, faith was planted within her soul, hence when the report reached her of God’ s wondrous works, she received it "not as the word of men, but as it is in truth, the Word of God" (1 Thess. 2:13), and therefore did she say, "I know that the Lord hath given you the land."  

2. The effect of her faith. The faith of God’ s elect is a living, energetic principle, which "worketh by love" (Gal. 5:6) and produces fruit to the glory of God. Herein it differs radically from that notional and inoperative faith of frothy professors, which goes no deeper than an intellectual assenting to certain doctrinal propositions, and ends in fair but empty words. That faith which is unaccompanied by an obedient walk and abounds not in good works, is "dead, being alone" (James 2:17). Different far was the faith of Rahab. Of her we read, "Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" (James 2:25). This does not mean that her good works were the meritorious ground of her acceptance with God, but that they were the evidence before men that a spiritual principle had been communicated to her, the fruits of which justified or vindicated her profession, demonstrating that she was a member of "the Household of Faith."  

In "receiving the spies with peace" she made it manifest that sire had a heart for the people of God, and was ready to do all in her power to help them. That clause of our text which we are now considering summarizes all that is recorded of her kindly conduct unto those two men in Joshua 2. She welcomed them into her home, engaged them in spiritual conversation, made provision for their safety, hid them from danger, and refused to betray them. We believe there is a latent reference to her kindness (as well as to Abraham’ s) in Hebrews 13:1-3, for the word translated "messengers" in James 2:25 is the same as is rendered "angels" in Hebrews 13:2: "Let brotherly love continue, Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity as being yourselves also in the body." Alas, that so many professing Christians today, instead of heeding this exhortation, are almost ready to rend each other to pieces over every difference of opinion.  

3. The nature of her faith. It was a singular faith. "The city of Jericho was about to be attacked: within its walls there were hosts of people of all classes and characters, and they knew right well that if their city should be set upon and stormed they would all be put to death. But yet strange to say, there was not one of them who repented of sin or who even asked for mercy, except this woman who had been a harlot. She and she alone was delivered, a solitary one amongst a multitude. Now, have you ever felt that it is a very hard thing to have a singular faith? It is the easiest thing in the world to believe as everybody else believes, but the difficulty is to believe a thing alone, when no one else thinks as you think; to be the solitary champion of a righteous cause, when the enemy mustereth his thousands to the battle. Now this was the faith of Rahab. She had not one who felt as she did, who could enter into her feelings and realize the value of her faith. She stood alone. O it is a noble thing to be the lonely follower of despised Truth.  

"Rahab’ s faith was a sanctifying one. Did Rahab continue a harlot after she had faith? No, she did not. I do not believe she was a harlot at the time the men went to her house, though the name still stuck to her, as such ill names will; but I am sure she was not afterwards, for Salmon the prince of Judah married her... You cannot have faith, and yet live in sin. To believe is to be holy. The two things must go together. That faith is a dead faith, a corrupt faith, a rotten faith, which lives in sin that grace may abound. Rahab was a sanctified woman. O that God might sanctify some that are here" (C.H. Spurgeon).  

Her’ s was a self-denying faith. This is seen in her preferring the will of God before the safety of her country, and sheltering these men who were strangers before the pleasing of her fellow-citizens. But it appeared most conspicuously in the venturing of her own life rather than to betray the messengers of Joshua, who were worshippers of the true God. Her action was fraught with the most dangerous consequences to her; but her fidelity to God made her scorn the threatenings of her citizens, the promiscuous events of war, and the burning of her city. Thus, by faith she, in effect, renounced all for God. When He calls us to do so, we must part with all that we hold near and dear in this world. Spiritual faith is best evidenced by acts of self-denying obedience (condensed from T. Manton).  

4. The confession of her faith. This is recorded in Joshua 2:9-11, which shows it was made at the first opening she had. It was quite a comprehensive one: she owned the wondrous works of the Lord, was assured He had given Canaan unto His people, and acknowledged Him as the God of heaven and earth. Thereby she renounced all the idols of the heathen, glorified God with her lips, and illustrated the rule we have in Romans 10:10, "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." Moreover, by placing the scarlet cord in her window, she, as it were, publicly displayed her colors and made it known under whose banner she had enlisted. How her conduct puts to shame those who after a long profession of the truth are ready to tremble at the first approach of danger, and deem it prudence to keep at a safe distance from those who are exposed to persecution.  

"It is in the nature of true, real, saving faith, immediately, or at its first opportunity, to declare and protest itself in confession before men. Our confession is absolutely inseparable from faith. Where men, on some light and convictions, do suppose themselves to have faith, yet, through fear or shame, do not come up to the ways of expressing it in confession prescribed in the scripture, their religion is in vain. And therefore our Lord Jesus Christ, in the Gospel, doth constantly lay the same weight on confession as on believing itself: Matthew 10:33, Luke 9:26. And the fearful, that is, those who fly from public profession in times of danger and persecution, shall be no less assuredly excluded from the heavenly Jerusalem, than unbelievers themselves: Revelation 21:8." (John Owen).  

5. The breadth of her faith. Very blessed is it to note her further word to the spies: "Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also shew kindness unto my father’ s house, and give me a true token: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death" (Josh. 2:12, 13). Some contracted hearts, in which the very milk of human kindness seems to have congealed, would deem Rahab’ s request highly presumptuous. Personally, we believe that her soul was so overflowing with gratitude unto the Lord for His saving such an abandoned wretch, that her faith now perceived something of the infinitude of the Divine mercy, and believed that such a God would be willing to show grace unto the whole of her family. Nor was she disappointed.  

O that the breadth of Rahab’ s faith may speak unto our hearts. O that the blessed Holy Spirit may fill us with compassion for our unsaved relatives and friends, and stir us up to wrestle with God in prayer on their behalf. It is right that we should desire God to show mercy unto those who are near and dear to us: not to do so, would show we were lacking in natural affection; it only becomes wrong when we ignore God’ s sovereignty and dictate instead of supplicate. It is blessed to observe that He who hath said "according unto your faith be it unto you" and "all things are possible unto him that believeth," responded to Rahab’ s faith, and saved her entire household: though they, of course, only found deliverance by sheltering in the same house with her in which hung the scarlet cord— only under the blood is there safety.  

6. The imperfection of her faith. This appears in the reply which she returned to the king of Jericho (recorded in Joshua 2:3-5) when he sent unto Rahab requesting her to deliver up the two spies. Fearful of their lives, she told lies, pretending she knew not whence men had come, and affirming they were no longer in her house. Such a procedure on her part can by no means be justified, for her answer was contrary unto the known truth. The course she followed resembled the direction which Rebekah gave to her son Jacob: in the general her intent was the fruit of great faith, for it had respect unto the promise of God (Gen. 25:33), but in various details (Gen. 27:6, 7, etc.) it can in no wise be approved. The Lord, in His tender mercy, is pleased to pass by many of the infirmities of His children, when He sees an upright heart and a desire to accomplish His promises. "If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" (Ps. 130:3) God bears with much weakness, especially in the lambs of His flock.  

"I observe there was a mixture of infirmity in this act, an officious lie, which cannot be excused, though God in mercy pardoned it. This is not for our imitation, yet it is for our instruction; and it shows us this, that faith in the beginning hath many weaknesses. Those that have faith do not altogether act out of faith, but there is somewhat of the flesh mingled with that of the spirit. But this is passed by out of God’ s indulgence; He accepteth us notwithstanding our sins before faith, and notwithstanding our weaknesses in believing. Before faith she was a harlot; in believing she makes a lie. God doth reward the good of our actions and pardon the evil of them, not to encourage us in sinning, but to raise our love to Him who forgives us so great a debt, receives us graciously, and pardons our manifold weaknesses" (T. Manton).  

It is blessed to see that neither in our text nor in James 2:25 does the Holy Spirit make any reference unto Rahab’ s failure; instead, in both places, He mentions that which was praiseworthy, and to her credit. It is the very opposite with the malevolent world, which is ever ready to overlook the good and reflect only upon the evil of an action performed by a child of God. It is a gracious spirit which throws the mantle of charity over the deformities and defects in a brother or sister in Christ, as it is honoring to God to dwell upon that which His Holy Spirit has wrought in them. If we were quicker to judge ourselves for our own sad failures, we would not be so ready to blaze abroad the faults of our fellows. Let each of us seek grace to heed that exhortation, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phil. 4:8).  

7. The reward of her faith. "By faith the harlot Rahab perished not with them that believed not." The historical account of this is found in Joshua 6:22, 23, "But Joshua had said unto the two men that had spied out the country, Go into the harlot’ s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel."  

But not only was Rahab, and the whole of her family, preserved from the burning of Jericho which immediately followed, but as Joshua 6:25 tells us, she "dwelt in Israel." Thus, from being the slave of Satan she was adopted into the family of God; from being a citizen of heathen Jericho she was given a place in the congregation of the Lord. Nor was that all; later, she became the honored wife of a prince in Judah, the mother of Boaz, and one of the grandmothers of David. Her name is inscribed upon the imperishable scroll of sacred history; it is recorded in Matthew 1 among the ancestresses of the Savior— she was one of the mothers of Jesus! From what depths of sin and shame did sovereign grace deliver this poor woman; to what a height of honor and dignity did sovereign grace elevate her. Truly, the rewards of faith are most excellent and glorious.  

  

  

Combined Bible: Heb 11:32

Faith of the Judges   

(Hebrews 11:32)   

In some respects the verse we have now arrived at is the most difficult one in our chapter. It commences the last division of the same. Therein the apostle changes his method of treatment, and instead of particularizing individual examples of faith, he groups together a number of men and summarizes the actings of their faith. The selection made, out of many others who could have been given, is most startling: those whose names we might have expected had been registered on this honor roll are omitted, while others we have never thought of are given a place. The order in which they are recorded seems strange, for it is not that of the chronological. This has puzzled some: one eminent commentator stating "The apostle does not observe strict order, reciting them in haste": which is not to be allowed for a moment, for it ignores the superintending guidance of the Holy Spirit. Again; "the prodigies performed by these men cannot be presented for our emulation": why, then, are they referred to?  

The principle of guidance in the selection of some of the men here mentioned is obviously that of sovereign grace: no otherwise can we account for the passing over of such illustrious characters as Caleb and Deborah, Hannah and Asaph, and the inclusion of Jephthah and Samson— in the latter the free favor of God was more conspicuously displayed. The order in which they are mentioned is not that of time, but of dignity, for Barak lived before Gideon, Jephthah before Samson, and Samuel before David: God reckons those most excellent who bring forth the best fruits of faith— the more we excell in faith, the more God will honor us. Where faith shines the brightest the least are accounted the greatest, and the last become first; then how we should labor daily for an increase of faith.  

Five of the six men named in our text were judges who ruled over Israel, though they came from very humble callings. From this we may learn that faith is a spiritual grace suited not only unto the temple, but also to the judicial bench and throne; that it is needed not only by those who occupy positions in the private walks of life, but also by those who fill public office. Governors equally with the governed require to have a true faith in the living God: instead of disqualifying them for the discharge of their important duties, it would be of inestimable value to them— enabling them to face difficulties and dangers with calmness, inspiring with courage, endowing with wisdom, and preserving from many temptations which confront those in high places. He who is blest with a spiritual faith will have lowly thoughts of himself, as had Barak, Gideon, and David.  

Remarkable achievements are credited to the men whose names are now before us. As we read the historical account of them in the book of Judges we may well marvel at them, but it is only as we view them in the light of what is said here in Hebrews 11 that we shall understand them aright. Other men besides these have vanquished lions, put armies to flight, and subdued kingdoms; yet their deeds proceeded from a very different principle. The mighty works of men chronicled in the Old Testament are given for a higher purpose than the indulging of our love of the sensational. The exploits of Gideon and Barak, Samson and David, are only recorded in Holy writ as they were wrought by faith: thus the Holy Spirit honors His own work.  

One prominent feature which distinguishes many of the extraordinary performances of men of God set down in Scripture from the prodigies done by men of the world is, that the Holy Spirit moved the sacred historians to faithfully register the infirmities under which faith so often wrought and the weakness which preceded it. The faith of these men was very far from being perfect, either in degree, stability, or unmixed purity. Like ours so often is, their faith was mingled with fear, oppressed by unbelief, hard beset by carnal reasonings. We have only to read through the 6th of Judges to see that the faith of the first one named in our text was painfully slow in exercise, though by grace, it was afterward mighty in execution. They were men of like passions with us, and from that fact we may take comfort— not in sheltering behind the same, but by refusing to despair when our faith is at a low ebb.  

One thing which is common to all the individuals mentioned in our text is that the history of each of them was cast in a day of great spiritual declension. The time in which they lived is described at length in the book of Judges. Following the deaths of Moses and Joshua, Israel grievously departed from the Lord: cast off His law, worshipped the idols of the heathen, and "every man did that which was right in his own eyes"  

(Judg. 21:25); darkness covered the earth, and gross darkness the people. Yet even in those days God left not Himself without witness: inexpressibly blessed is it to behold the faith of individuals shining in the midst of a failed testimony; that here and there was a lamp maintained, illuminating the surrounding darkness. Nor is the number here specified without significance for to the six individuals mentioned are linked the "prophets" (who also ministered in seasons of apostasy), making seven in all— telling of the completeness of the provision made by the grace of God.  

Thus we may see how that Hebrews 11, which describes at length the Life of Faith, would have been incomplete had no notice been taken of those times when Israel so grievously departed from God. It was during seasons of great spiritual darkness and gloom that faith wrought many of its mightiest works and achieved some of its most notable victories. For faith is not dependent on favorable outward conditions; it is sustained and energized by One who is infinitely superior to all circumstances. What is mentioned in our text and the verses which immediately follow, is recorded for our encouragement. We too are living in a day when Christendom is in a sad state, when there is widespread departure from God and His Word, when vital and practical holiness is at a low ebb. But the arm of the Lord is not waxed short, and they who lean hard upon it shall be sustained and enabled to do exploits in His name.  

"And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthath, of David also, and Samuel and of the prophets" (verse 32).The apostle had already given abundant proof that "faith is the substance of things hoped for, the evidence of things not seen" (verse 1), and had shown that "by it the elders obtained a good report" (verse 2); yet he had by no means said all which might be given on the subject. Numerous and notable examples of the power and fruits of faith had been advanced, and many others might still be cited; but it would not be convenient to enumerate each instance of faith recorded in the O.T. To have done so, would extend the epistle beyond due limits: so we now have a bare mention of the names of others, followed by a description in general terms of the effects of their faith.  

The characters which we are now to contemplate, like the apostles of Christ, and in smaller measure the reformers at the close of the "Dark Ages," were extraordinary men, specially raised up by God in times of crisis, for the good of His Church and the benefit of the commonwealth. This needs to be carefully borne in mind, or otherwise we shall view them in a false perspective. Their calling was extraordinary, and so were their performances. They were endowed with uncommon powers, and supernaturally energized for their particular tasks. That which distinguished them from men like Caesar, Charlemagne and Napoleon, was that they were men of faith. It is not that the apostle by any means commends all that they did, or that he excuses their manifold imperfections, which cannot be vindicated; he makes mention here only of their faith.  

Gideon was raised up by God at a time when Israel’ s fortunes were sunk to a low ebb. Three judges had preceded him, delivering the people of God from the hand of their enemies; but a fourth time they had apostatized, and now they were groaning under the servitude of the Midianites. So great was the number of those who had invaded their territory, that they "left no sustenance for Israel" and "Israel was greatly impoverished because of the Midianites" (Judg. 6:4, 6). But that was not the worst: the worship of Baal prevailed to such an extent among the favored covenant people of God, that to oppose it was considered a criminal act, deserving of death (Judg. 6:28-30). Nevertheless God had promised "the Lord shall judge His people, and repent Himself for His servants, when He seeth that their power is gone" (Deut. 32:36), and now, once again, He was about to make good this word.  

To be delivered from the dire situation which now faced Israel, called for a "mighty man of valor," and such was Gideon, as we learn from the language in which the angel of the Lord first addressed him (Judg. 6:12). But something more than natural courage and daring was required in the one whom the Lord would employ— he must be an humble man of God, that the glory might rebound unto Him alone. In order to that, the instrument had first to be prepared for the tasks to be performed— the servant fitted for the service he must do. "God must first do His work with Gideon, before Gideon could do his work for God. To accomplish this, God makes the wine-press of Joash to be to Gideon what He made the backside of the desert to be to Moses" (E.W.B.). The servant of God must first be made to feel his weakness, before he is taught that all-sufficient strength is available for him in the Lord. Thus it was with Gideon; thus it is still.  

It is blessed to observe the Lord’ s dealings with Gideon: He now said "Jehovah is with thee" (Judg. 6:12). This was to exercise his heart, which is ever the prime requisite. Aroused, Gideon enquired, "Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all His miracles which our fathers told us of?" etc. (verse 13). Second "the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee!" (verse 14). It is at this point so many interpreters go astray in their understanding of this incident. The saint’ s "might" is in realized helplessness: "For when I am weak, then am I strong" (2 Cor. 12:10). That word of Jehovah’ s was designed to bring Gideon to the consciousness of his own utter inability to deliver Israel from the yoke of the Midianites.  

The instrument must be experimentally fitted ere the Lord will employ it in His service; and the first part of this fitting process is to empty it of self-sufficiency that it may then be thoroughly dependent upon Himself. Gideon’ s "might" consisted in conscious weakness, and as soon as that was realized he would be forced to believe the Lord’ s declaration "Thou shalt save Israel." That was the word addressed to his heart, and was the foundation on which his faith was to rest. Gideon now asked, "Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’ s house" (verse 15): the Divine arrow had hit its mark, as Gideon’ s humble confession attests.  

The Lord has only one response unto acknowledged helplessness: "Surely I will be with thee, and thou shalt smite the Midianites as one man" (verse 16). How blessed! When faith truly realizes this, it exclaims, "I can do all things through Christ which strengtheneth me" (Phil. 4:13). From that assuring word of the Almighty Gideon knew that he had "found grace" in His sight, and asked for a sign: "Not because he doubted, but because he believed; not to prove the truth of Jehovah’ s word, but because he would prove the truth of Jehovah’ s grace, in the acceptance of his offerings which he proposed to go and fetch:" verses 17, 18 (E.W.B.).  

Next, Gideon prepared and presented his offering (verse 19), and was bidden to place the same upon a rock (verse 20). This was followed by a miracle, fire issuing from the rock and consuming the offering, by which he "obtained witness" that he had found grace in Jehovah’ s sight— the supernatural fire denoting his acceptance with God, filling him with awe and terror. Immediately the Lord quieted his heart with, "Peace be unto thee; fear not: thou shalt not die" (verse 23): thus did he receive Jehovah’ s blessing: that Gideon’ s faith laid hold of that benediction is very evident from the next verse, "Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom"— "The Lord send peace."  

The heart of Gideon being now fitted and established, God gave him his first commission: "Take thy father’ s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it: And build an altar unto the Lord thy God upon the top of this rock, in the ordered place; and take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down" (verses 25, 26). Such definiteness of language at once evidenced to Gideon that he had to do with One who knew everything— the bullocks his father had, and their very ages. Like his father Abraham, Gideon believed God and obeyed His command, for we read that, "It came to pass the same night... Gideon took ten men of his servants and did as the Lord commanded." At this distant date, his action may seem to us trivial, but the sequel shows that Gideon acted at the imminent peril of his life: "Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cut down the altar of Baal, and because he hath cut down the grove that was by it" (verse 30).  

The immediate sequel supplied a much more severe testing of Gideon: "Then all the Midianites and the Amalekites and the children of the East were gathered together, and went over, and pitched in the valley of Jezreel" (verse 33). Enraged at the overthrow of the altar of Baal, the Midianites gathered their forces together and with their allies came up against Israel for battle. It is to be expected that Satan will wax furious when his territory is invaded and the Lord is magnified in the place where he has reigned supreme: that is why it so often follows that when a Christian has done his duty, it seems as though he has only made bad matters worse, by increasing his troubles. Then it is that he is sorely tempted to regret he has been so ‘ radical’ in his conduct and to effect a compromise. Such a temptation is to be steadfastly resisted. More; the increasing troubles which faithfulness brings upon him, are to be regarded as a golden opportunity for further exercises and acts of faith. Thus Gideon acted, and so should we.  

We cannot now enter into a detailed comment upon the response made by Gideon to the open menace of the Midianities, and all that is recorded of him in Judges 6-8, but we commend those chapters unto the careful pondering of the reader. Let him carefully note, first, that "the Spirit of the Lord came upon Gideon" (Judg. 6:34), which supplies the key to all that follows: safeguarding the glory of God (preventing us from ascribing the honor to Gideon), and furnishing the vital word of instruction for our own hearts. We cannot overcome Satan nor refuse his temptation in our own strength. We cannot increase faith, or even maintain it in exercise, by any resolution of mind or act of our own will. We cannot achieve victories to the praise of our God by our own faithfulness. It is only as we are strengthened with might by the Holy Spirit in the inner man, that we are furnished for the battle against the forces of evil; and that strength is to be definitely, diligently, and trustfully sought.  

The infirmities of Gideon appear in that he imagined he must head a large army if the Midianites were to be vanquished: it was only little by little that his heart was instructed, and the lesson was learned that God is not dependent upon numbers. His repeated request for confirmatory signs (Judg. 6:36-40) also shows us that it is not all at once the saint learns to walk by faith and not by sight. But the Lord is long-suffering to us-ward, and bears with our infirmities when the heart is truly upright before Him. He granted Gideon the signs requested, though that is no guarantee He will do so for us; and He corrected his notion that a large force was needed: only a small fragment was employed— "by the three hundred men that lapped will I save you" (Judg. 7:7). Then, when Gideon believed the Lord and obeyed His orders, this word was given, "Arise get thee down unto the host, for I have delivered it into thine hand" (Judg. 7:9), which was completely verified in the sequel. Thus did the Lord use and work mightily by one who was poor and little in his own eyes (Judg. 6:15), and who "did as the Lord had said unto him" (Judg. 6:27).  

Barak. Time (or space) fails us to enter into a full consideration of his history and exploits, so we must condense. Barak was raised up by God near the close of the twenty years when Jabin the king of Canaan "mightily oppressed the children of Israel" (Judg. 4:3). Deborah was acting as judge at that time— proof of the terribly low state into which the covenant people had fallen (cf. Isaiah 3:12); though she was not a "judge" in the proper sense of the term (see Judges 4:3 and carefully compare Judges 2:18), but a "prophetess," and therefore a mouthpiece of God. It was through her that the Lord spake to Barak, saying "Hath not the Lord God of Israel commanded, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Napthali and of the children of Zebulun? And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’ s army, with his chariots and his multitude; and I will deliver him into thine hand" (Judg. 4:6, 7): that was to be the ground of Barak’ s faith, that was the sure promise which described the thing to be "hoped for." The infirmity of Barak is seen in Judges 4:8, but the obedience of his faith appears in Judges 4:10. A further word was given to him, "Up, for this is the day in which the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee!" (Judg. 4:14): he "heard," "believed," and obeyed, and a great victory was secured. It was by faith in God’ s promise that Barak went forth against the enormous army of Sisera and vanquished the same.  

Samson. Many mighty deeds are recorded of him in the book of Judges, such as his rending to pieces a lion, as though it had been a kid; his slaying of a thousand Philistines, single-handed, with the jawbone of an ass; his carrying of the gates of Gaza and their posts on his shoulders up a steep hill; his bursting asunder the strongest cords when bound by his enemies; his overturning the pillars on which stood the great temple of Dagon. How, then, did Samson perform these prodigies? By faith. In the O.T. it is said, "the Spirit of the Lord came upon him," but that does not mean he was involuntarily impelled by a Divine power, like a hurricane carries things through the air blindly and unwittingly. No, the Spirit deals with men not as stocks and stones, but as moral agents; enlightening their minds, controlling their hearts, inclining their wills, and supplying physical strength for whatever tasks God allots.  

"Faith cometh by hearing," and in Samson’ s case he "heard" through his parents the promise which God had made concerning him: "he shall begin to deliver Israel out of the hand of the Philistines" (Judg. 13:5). The strength of his mother’ s faith comes out beautifully in 13:23, where, quieting the fear of her husband, she said, "If the Lord were pleased to kill us, He would not have received a burnt offering and a meat offering at our hands, neither would He have showed us all these things, nor would as at this time have told us such things as these." Brought up in the strong faith of his parents, Samson believed what he "heard" from God through them, grew up in the confidence of the same and conducted himself accordingly. His last act was his greatest and best, furnishing the strongest evidence of his faith in God and being of most profit to His church. After being so sorely chastened for his sins, and considering the situation he was then in, it called for no ordinary confidence in the Lord to do what is recorded in Judges 16:28-30.  

Jephthah. By calling, Gideon was a farmer, Barak a soldier, Samson a religious Nazarite, while David was the youngest of his family and despised by his brethren; Samuel was first used by God while still a child; thus we may see how God delights to use lowly and weak instruments. But more striking still is the case now before us: Jephthah was one of dishonorable birth, a bastard (Heb. 11:1, 2) which the law excluded from the congregation of the Lord (Deut. 23:2). Yet God, in an especial and extraordinary manner conferred His Spirit upon Jephthah and advanced him to the highest dignity and function amongst His people and prospered him exceedingly. From this we may learn that no outward condition, be it ever so base, can serve as a hindrance to God’ s grace. That he was a man who feared the Lord is clear from Judges 11:9, 10. His message to the king of Ammon (Judg. 11:14-27) shows that he believed what was recorded in the Scripture of Truth: he ascribed Israel’ s victories to the Lord (verses 21, 23) and called on Him to judge between Israel and Ammon (verse 27); and Jehovah rewarded his faith by delivering the Ammonites into his hand. His fidelity and perseverance in the faith is seen in the keeping of his vow of banning his daughter to continual virginity.  

David. There is little need for us to attempt here an enumeration of the many works and fruits of his faith, nor to point out how often unbelief wrought within and through him. We agree with John Brown that it is likely the Holy Spirit has particular reference in our text unto David’ s victorious combat with Goliath, when, quite a youth, and totally inexperienced in the arts and guiles of warfare, armed only with a sling and a few pebbles, he engaged in open fight the mighty giant of the Philistines, who was a veteran in the field and heavily armed for the duel. How are we to explain David’ s temerity and success? In this way: he had received a revelation from God (as 1 Samuel 17:46, 47 plainly intimates), he rested on the same with implicit confidence, and acted accordingly. By faith he ventured; by faith he overcame.  

Samuel. "The event to which we are disposed to think it most probable, from its miraculous character, that the apostle refers, is that recorded in 1 Samuel 12:16-18: ‘ Now therefore stand and see this great thing, which the Lord will do before your eyes. Is it not wheat-harvest today, I will call unto the Lord, and He shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel.’ A revelation was made to Samuel that the Divine power was to be put forth in connection with certain words which he spoke. He believed that revelation; he spoke the words, and the event followed" (John Brown).  

The Prophets. They too exemplified the power of faith, both in what they did and in what they suffered. By faith they were enabled to achieve and to endure what otherwise they could not have achieved or endured. They delivered nothing but what they received: hence the frequency of their announcement, "Thus saith the Lord." They concealed nothing they had received: though it was a "burden" to them (Mal. 1:1, etc.), and though they knew full well their message would be most unpalatable, they faithfully delivered the Word of God. They were undaunted by the people’ s opposition, setting their face as a flint (Ezek. 3:8, 9). They humbly submitted to God’ s requirements: Isaiah 20:3, Jeremiah 27:2, Ezekiel 4:11, 12. They wrought mighty works, especially Elijah and Elisha. All these things manifested the efficacy and might of a real faith in the living God. "Lord, increase our faith."  

  

  

Combined Bible: Heb 11:33-34

Achievements of Faith   

(Hebrews 11:33, 34)   

True faith performs a prominent part in all experimental godliness. Where there is a total absence of the grace of faith, a man is without God and without hope in this world; but where that spiritual principle exists, if only in the very small degree, there has taken place a wondrous and miraculous change. The one who is the subject of it may not, for a time, understand its nature; but instead, make the greatest mistakes about it; nevertheless, that change is no less than one passing from death unto life. "If ye have faith as a grain of mustard-seed" (Matthew 17:20): that little grain has a principle of life in it, and contains in embryo the future plant; so with the implanting of the principle of grace in the heart— it will yet develop into, or rather be consummated in, Glory.  

It behooves each one of us to take diligent pains in ascertaining the origin of our faith. There are various kinds of faith spoken of in the Scriptures: there is a dead faith, a demon’ s faith, a fancied and forced faith, a creature and presumptuous faith— all of which are to be dreaded, for they come not from above. But spiritual faith is Divine in its origin: "it is the gift of God" (Eph. 2:8). True faith is no offspring of nature, but has a celestial birth: "every good and every perfect gift is from above, and cometh down from the Father of lights" (James 1:17). Spiritual faith is the heart’ s persuasion of the Truth of God, and is produced in us by the almighty creative power of the Holy Spirit, when He applies the Word in life-giving energy to the soul.  

Now this faith is not only Divinely-communicated, but it is Divinely-sustained. Spiritual faith is neither self-sustained nor man-sustained. It does not support itself, nor does its possessor support it. It depends entirely upon God. Alas, alas the "faith" of the vast majority of professing Christians, instead of being of this self-helpless nature, fills them with a deceiving self-ability. Nothing is so dependent upon God in Christ; nothing so utterly unable to live without the Spirit’ s supporting power, as that faith which He Himself produces in the heart. But the "faith" of multitudes today is of a totally different nature, and we might accommodate and apply to them those words of Paul’ s, "Now ye are full, now ye are rich, ye have reigned as kings"— but without the Spirit.  

This faith is not only Divinely-given and Divinely-sustained, but it is also Divinely-energized: it acts only by the quickening power of God. "Without Me," said Christ, "ye can do nothing" (John 15:5); then, certainly, without His enablement we cannot act faith upon Himself or His promises. But a spurious faith, springing up out of mere nature, self-made and self-supporting, is also a self-acting one. The possessors of it can believe when they like, as they like, and what they like. There is Christ, they can lay hold of Him. There are His promises: they can appropriate them. There are His offices: they can act faith upon them. Alas, such ability savors nothing of the faith which God gives to His people, and which causes them to lie at the footstool of His mercy as humble supplicants.  

This faith is also Divinely-increased: "Lord, increase our faith" (Luke 17:5). But let it be pointed out that such an "increase" does not render the Christian less dependent upon the Spirit of God— that would be a miserable increase: like the prodigal son getting his portion of goods and setting up for himself. Nor is it such an increase that now remains at one level, always acting with a certain power, always in the same lively exercise. Far from it; real Christians know from painful experience how often their faith is at a low ebb, and when apparently the most needed, is the worst crippled in its actings. Nor is it such an increase that its possessors should necessarily be conscious of it. Moses knew not that his face shone. Most probably the centurion and the Canaanitish woman little thought that they had "great faith." Sometimes those who have the most faith feel they have very little, if any at all; while sometimes those who have little, say they are rich and increased with goods.  

In what, then, does an increase of faith consist? Is not the Christian’ s growth, as a believer, a growth in a true, living, spiritual, experimental knowledge of himself as a sinner, and of God in Christ as the Father of mercies? Faith is fed by knowledge: not by mere notions in the brain, for those only feed a false and presumptuous confidence; but by a spiritual and Divine knowledge. As this knowledge increases, faith increases; as this knowledge is confirmed in the soul, faith is confirmed and strengthened. "Blessed is the man whom Thou chastenest, O Lord, and teachest him out of Thy law" (Ps. 94:12). Again; "He led him about, He instructed him" (Deut. 32:10): God leads into a great variety of circumstances, and in these circumstances He causes His people to receive instruction. In that way they learn the truth in an experimental manner, and what they receive from the Word is confirmed more and more unto them. In that way they learn the vanity of the world, the fickleness of the creature, the depravity of their own hearts.  

Now this Divinely-given and Divinely-supported faith is renewed or stirred into exercise by the operations of the Holy Spirit, and brings forth fruit "after its own kind"; that is, fruit which is spiritual in its nature and supernatural in its character. In other words, faith is an active principle: it "worketh by love" (Gal. 5:6). As it is energized by its Giver, it produces that which mere human nature is utterly incapable of producing. An unmistakable proof of this is seen in our present verses, where we read, "Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens" (Heb. 11:33, 34).  

There are two ways in which the remarkable contents of these verses may be considered: according as we look at their letter in a natural way, or according as we ponder them with an anointed eye. Water will not rise above its own level: the heart of the natural man being a stranger to spiritual things, cannot discern them when they are spread before him— that is why the majority of the commentaries are so largely devoted to the historical, grammatical, and geographical details of Scripture. There is an historical allusion in each clause of our text, but what the true Christian desires, is to know the spiritual purport and the practical application of them unto himself. Only thus do the Scriptures become a living Word unto him. This is what we have sought to keep steadily in mind as we have passed from verse to verse of Hebrews 11, and which we will endeavor to be occupied with now.  

"Who through faith subdued kingdoms." The opening word takes us back to the list of worthies mentioned in the preceding verse, and here we are supplied with an enumeration of some of the wonderful works performed by them: nine fruits of their faith are mentioned— compare the nine-fold "fruit of the Spirit" in Galatians 5:22, 23. Therein we behold once more the marvelous and miraculous efficacy of a spiritual faith. "These instances are taken from things of all sorts to show that there is nothing of any kind whatever wherein we may be concerned but that faith will be useful and helpful" (John Owen). No matter what our lot may be— "pleasing or painful"; no matter what station we are called to fill— high or low; no matter how formidable or difficult the obstacles which confront us, "All things are possible to him that believeth" (Mark 9:23).  

"Through faith subdued kingdoms." The word here used for "subdue" means "to fight or contend, to enter into a trial of strength, of courage on the field, to prevail in battle." The historical allusion is to the exploits of Joshua and David: "Joshua subdued the kingdoms in Canaan, and David subdued those which were around that country, such as Moab, Ammon and Syria; and they both subdued these kingdoms through believing" (J. Brown). The important point to recognize is that the "kingdoms" here "subdued" were those which sought to prevent the people of God (Israel) from entering into and enjoying their rightful inheritance. Now let us spiritualize that fact. The Christian has been begotten "unto an inheritance" (1 Pet. 1:3, 4): that "inheritance" is to be enjoyed now, by faith, for "faith is the substance of things hoped for, the evidence of things not seen." But there are powerful enemies seeking to harass and hinder us, and they must be "subdued."  

There are two principal "kingdoms" which the Christian is called upon to "subdue": one is within himself, the other without him— the "flesh" and the "world." It was to the former of these that the apostle had reference when he said, "But I keep under my body, and bring it into subjection" (1 Cor. 9:27). The same task is set before the Christian: "For as ye have yielded your members servants to uncleanness and to iniquity, unto iniquity, even so now yield your members servants to righteousness unto holiness" (Rom. 6:19). The "flesh" or sinful nature within us must be "subdued," or it will certainly slay us— bring about our eternal undoing: "For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom. 8:13).  

"He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city" (Prov. 16:32). Does the reader exclaim, Such a task is a hopeless one! Joshua might have said the same when he first set foot in Canaan, and found it occupied with a powerful and hostile people. And, my reader, Joshua did not "subdue" them in a day, nor in a year! No, it was accomplished little by little. It meant fierce fighting, it meant the exercise of much courage and patience, it meant surmounting varied discouragements; but at the end God crowned his labors with success. And remember that it was by faith he "subdued kingdoms." Ah, faith looks to God and draws vigor and strength from Him. True, I am weak and impatient in myself, yet "I can do all things through Christ which strengtheneth me" (Phil. 4:13).  

There is also a "kingdom" without, which the Christian must "subdue," or else he will be destroyed by it: "Know ye not that the friendship of the world is enmity with God" (James 4:4). And how is the "world" to be "subdued?" 1 John 5:4 gives us the answer: "This is the victory that overcometh the world, our faith." Sweetly is this signified in the Song of Solomon: "Who is this that cometh up from the wilderness?" (Song 8:5). Here the child of God, though toiling and struggling, worn and weary, is represented as rising above the world. And how is this accomplished? How is it that the spouse of Christ is enabled to rise above the immense hindrance of "the lust of the flesh, the lust of the eyes, and the pride of life"— those things which are "in the world" (1 John 2:16)? She is seen "leaning upon her Beloved" (Song 8:5). As He is our object, the world loses its power over us; as He is our strength, we get the victory over it.  

"Wrought righteousness." In their narrower sense, these words signify "to execute judgment, to enforce the laws of justice:" the historical reference would then be to such passages as Joshua 11: 10-15, 1 Samuel 24:10, 2 Samuel 8:15. But in its wider scope "wrought righteousness" means the living of a holy life: "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart" (Ps. 15:1, 2). "In every nation he that feareth Him, and worketh righteousness, is accepted with Him" (Acts 10:35). "Righteousness" signifies up to the required standard; and to work righteousness means, walking according to the rule of God’ s Word: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets" (Matthew 7:12).  

Now right actions must spring from right principles and must be performed with right ends, if they are to be acceptable to God. In other words, they must issue from a living faith and have in view the glory of God. It is the absence of faith and the substituting of self-interest for the honor of the Lord, which is the cause of all the injustice and oppression in the world today. But let it now be carefully noted that "subdued kingdoms" precedes "wrought righteousness." This order is unchanging: evil must be hated before good can be loved (Amos 5:15), self must be denied before Christ can be followed (Matthew 16:24), the old man must be put off before the new man can be put on (Eph. 4:22-24). In other words, the "flesh" must be mortified before the "spirit" can be manifested.  

"Obtained promises," or secured the blessings promised. God assured Joshua that he should conquer Canaan, Gideon that he should defeat the Midianites, David that he should be king over all Israel. But outwardly, tremendous difficulties stood in the way of the accomplishment of those things, yea, apparent impossibilities prevented them. Gideon was put upon a great improbability when he was commanded to take but three hundred men, fall upon and destroy an immense host. David and his little company seemed to be no match for the armed forces of Saul, and after his death, for years the throne seemed as far away as ever. But where there is a real trust in the living God the most formidable difficulties may be overcome.  

"Obtained promises." Ah, it is one thing to hear and read about the wonderful things which the faith of others secures, but what about your own experience, dear reader? You may sincerely think that you believe in and are resting upon the sure promises of God, but are you obtaining a fulfillment of them in your own daily life? Are the blessings set forth in the promises actually in your possession? Are you securing the things promised? If not, is the reason to be found in your failure to heed what here precedes? Before "obtained promises" comes "subdued kingdoms" and then "wrought righteousness." We must not expect to "obtain" the precious things set before us in the promises until we definitely and diligently set about the subjugation of the flesh, and walk according to the rules of God’ s Word— regulating our conduct by its precepts and commands.  

"Stopped the mouths of lions." The historical reference is, of course, to Daniel in the den. It shows again the marvelous power of faith. This comes out clearly in Daniel 6:23: "So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God." But how far may this be of help to us? Is the answer far to seek? There are ferocious people, as well as fierce animals! There are savage oppressors and persecutors who seek to intimidate, if not destroy, the mild and harmless Christian. True, yet they should not terrify us, still less spoil our testimony, by causing us to hide our light under a bushel. Daniel would not be forced into compromising by the threat of the lions of Babylon, nor should we be by the menacing looks, words, and actions of the world’ s lions today. Say with one of old, "I will trust and not be afraid."  

"Stopped the mouths of lions." Why it almost looks as though faith were omnipotent! What cannot real faith do! We dare not set any limitations to it, for faith has to do with the living God, and nothing is too hard for Him. Ah, dear reader, faith lays hold of the Almighty, and not until your faith learns to do that, is it of much worth. Is the Lord God a living reality to you, or do you have but a theoretical knowledge of Him? The ultimate reference in our text is to him of whom it is said, "The devil, as a roaring lion, walketh about, seeking whom he may devour" (1 Pet. 5:8). His mouth is opened against many a child of God, uttering lies, telling him that his profession is an empty one. Have you learned to "stop his mouth?" Do his false accusations no longer terrify you? Does he now find it useless to thus harass you any longer? It all depends: "stopped the mouths of lions" is preceded by "obtained promises"!  

"Quenched the violence of fire." The reference is to the three Hebrews in Babylon’ s furnace. It shows the efficacy of faith to rest upon the power of God in the face of great danger, yea, before what seemed to be certain death. Those three Hebrews resolved to perform their duty, no matter what the event, committing themselves unto the disposition of a sovereign God, with full persuasion of His power to do whatever He pleased, and which would be most for His glory. Such an exercise of faith appears very, very marvelous to us. Ah, let it be fully borne in mind that Daniel and his fellows trusted God in times of peace and prosperity, as well as in seasons of peril and adversity. If we live by faith, it will not be difficult to die by faith.  

"Quenched the violence of fire." A twofold spiritual application may be made of these words. First, we read of "the fiery darts of the wicked" (Eph. 6:16), and these are to be "quenched" by "taking the shield of faith." If we are subduing kingdoms, working righteousness, and obtaining promises, neither the mouth of the lion will be able to intimidate us, nor the temptations of the devil overcome us. Second, we read of faith which is "tried with fire" (1 Pet. 1:7) or fierce afflictions: this fire (like Babylon’ s) is not "put out," but its "violence" or power to injure, is "quenched." If the soul cleaves to God naught can harm it. It is faith, and not water, which quenches the fire: behold the martyrs singing amid the flames!  

"Escaped the edge of the sword." The historical reference is to such passages as 1 Samuel 18:4, 1 Kings 18:10, 19:1-3, Jeremiah 39:15-18: in several of which it seems as though those eminent servants of God escaped from danger more by fear than by faith— by fleeing from those who threatened their lives. The life of faith is many-sided, and care needs to be taken to preserve the balance: to keep from mere passivity on the one hand, and from fanatical presumption on the other. While the Christian is to walk by faith, yet there is wrestling (Eph. 6:12) and fighting to be done (1 Tim. 6:12); we are to seek grace and develop all heroic virtues, such as courage, valor, hardness (2 Tim. 2:3), and endeavor by Divine aid to overcome everything which hinders us entering into God’ s best. On the other side, the Christian must not refuse the use and aid of all lawful means in times of danger: "when they persecute you in this city flee ye into another" (Matthew 10:23)— to refuse to do so, is not faith, but presumption.  

"Escaped the edge of the sword." What is the deeper meaning of this? Our minds at once turn to Hebrews 4:12, "The Word of God is quick and powerful, and sharper than any twoedged sword": confirmation of this is found in the fact that the Greek of our text reads "Escaped the edges of the sword." But how is the Christian to "escape" the edges of the Spirit’ s Sword? By being in practical subjection to the precepts of Scripture, walking in communion with God. It is when we get into a backslidden state and give way to the lusts of the flesh, that the Word condemns our ways, pierces our conscience, and strikes terror to our hearts. God does not wound or afflict "willingly" (Lam. 3:33), but only when our conduct is displeasing to Him. If our hearts be right with God, His Word will strengthen and comfort, rather than cut and wound us. If we judge ourselves for all that is wrong, the Sword will not smite us; when we fail to, the Word searches and convicts us. Note Revelation 19:15, where the same figure of the "sharp sword" is seen in Christ’ s mouth as he comes forth to destroy His enemies!  

"Out of weakness were made strong." In those words there may be a latent reference to Samson in the dosing scene of his life, but most probably the historical allusion is unto Hezekiah. In 2 Kings 20:1 we are told that Hezekiah was "sick unto death," and then that he prayed unto the Lord, which was in marked contrast from Ahaziah (2 Kings 1:2) and Asa (2 Chron. 16:12). 2 Kings 20:3 is much misunderstood: the key to it is found in 1 Kings 2:4. Hezekiah was conscious of his integrity, and sincere desire to please God, but he had no son to succeed him to the throne, and therefore did he here call to mind His promise. The Lord responded to his faith, restored him to health, added fifteen years to his life, and gave him a son.  

"Out of weakness were made strong." It is not simply that "the weak were strengthened," but "out of weakness were made strong," the emphasis being upon an extremity of feebleness. It shows us that the vigor of faith is not dependent upon health of the body! It is written "The prayer of faith (not the "anointing" of the "elders") shall save the sick" (James 5:15 and cf. Philippians 2:27). But our text is not to be restricted to physical "weakness;" God is able to make the doctrinally and spiritually weak to stand: Romans 14:4. The secret of the Christian’ s strength lies in maintaining a consciousness of his weakness (2 Cor. 12:10). The trouble is that as we grow older, most of us grow more independent and self-sufficient. The fact is that the oldest Christian has no more strength in himself than he had when he was but a "babe in Christ." Just so soon as we fail to feel and acknowledge before God our personal weakness, do we fail to prove the sufficiency of God’ s grace! Seek strength from Him daily.  

"Waxed valiant in fight." Probably the reference is to Samson (Judg. 15:15) and David. The phrase signifies that these heroes of faith refused to be intimidated by the might and number of their enemies; undaunted by the great odds against them, they refused to give way to a spirit of cowardice, and entered into a pitched battle against their foes: compare Deuteronomy 31:23, Joshua 1:7, Psalm 3:6, Acts 4:29. Once again we would stress the importance of the order here: "waxed valiant in fight" is preceded by "out of weakness were made strong!" and that in turn by "escaped the edge of the Sword"! May we not easily perceive here why it is that we are so quickly and so frequently overcome by our spiritual foes?  

"Turned to flight the armies of the aliens." Such passages as Joshua 10:1-10 and 2 Samuel 5:17-25 may be consulted for typical illustrations of what is here in view, carefully bearing in mind that while the power of God, giving success to the efforts of Joshua and David, was the efficient cause of their victories, yet instrumentally, it was "through faith" they were wrought. The path of faith is one of conflict because the Adversary contests every step of the way. The chief reason why the individual Christian experiences so little victory in his spiritual warfare, is because his faith is so little in exercise. And we may add, the chief reason why the Church collectively is failing so lamentably to "turn to flight the armies of the aliens" is because there is so much jealousy and strife among its own members!  

  

  

Combined Bible: Heb 11:35-36

Pinnacle of Faith   

(Hebrews 11:35, 36)   

In His lengthy but most blessed description of the Life of Faith the Spirit of God has, in Hebrews 11, passed from one phase of it to another, exhibiting to our view its many-sidedness. But there was one other aspect thereof which required to be delineated in order to give completeness to the whole, and that we have designated the "pinnacle" of faith, for to suffer for God, to meekly endure whatever affliction He is pleased to put upon us, to lay down our lives for the sake of His Truth if called upon to do so, is the highest point which faith can reach. Therefore, in the text which is now to engage our attention, He moved the apostle to pass on to an entirely different sort of the fruits of faith from those mentioned in the preceding verses, and shows us the power of faith to support the soul under sufferings, even the acutest afflictions to which the human mind and body can be subjected.  

"For hearing of these great and glorious things, they might be apt to think that they were not so immediately concerned in them. For their condition was poor, persecuted, exposed to all evils, and death itself, for the profession of the Gospel. Their interest, therefore, was to inquire, what help in, what relief from faith they might expect in that condition? What will faith do where men are to be oppressed, persecuted and slain? Wherefore, the apostle, applying himself directly unto their condition, with what they suffered, and further feared on the account of their profession of the Gospel; he produceth a multitude of examples, as so many testimonies unto the power of faith in safe-guarding and preserving the souls of believers under the greatest sufferings that human nature can be exposed unto" (John Owen).  

Not only were these instances of the sufferings of the O. T. saints pertinent to the circumstances the Hebrew Christians of Paul’ s time were in, but we too need to be informed of what faith in God and fidelity to His Truth, may entail. At the outset of the Christian life, we are bidden to first sit down and "count the cost" (Luke 14:28), which means that we are required to contemplate those sufferings which the following of Christ is likely to involve, and it is well that we should frequently remind ourselves that "we must through much tribulation enter into the kingdom of God" (Acts 14:22). It is criminal silence on the part of any servant of God to conceal from his hearers that a true profession of the name of Christ will necessarily bring down upon us not only the scorn and opposition of the outside world, but also the hatred and persecution of the false religious world. "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you" (1 Pet. 4:12).  

The Lord Jesus Christ dealt openly in this matter, and plainly made known what was likely to befall those whom He called to follow Him, and expressly affirmed that He would admit none into the ranks of His disciples save those who denied themselves, took up their cross, and engaged to undergo all sorts of sufferings for His sake and the Gospel’ s. He deceived none with fair promises of a smooth and easy passage through this world. So too does His faithful apostle, in the verses which are to be before us, after setting before the Hebrews some of the grand and glorious achievements which the faith of their predecessors had wrought, now remind them of others who were called upon to exercise their faith in the greatest miseries that could be undergone. Great trials and sore afflictions are to be expected in the path of faith. The Savior Himself encountered them, and sufficient for the disciple to be as his Master.  

"All the evils here enumerated, did befall the persons intended, on the account of their faith, and the profession thereof. The apostle does not present unto the Hebrews a company of miserable, distressed creatures, that fell into that state through their own default, or merely on the account of a common providence, disposing their lot in this world into such a state of misery, as it is with many; but all the things mentioned, they underwent merely and solely on the account of their faith in God, and the profession of true religion. So as that their case differed in nothing from that which they might be called unto" (John Owen).  

But not only were these sufferings encountered in the path of fidelity to God, but it was the exercise of faith which enabled those O.T. worthies to patiently and spiritually endure them. Faith is a grace which draws down from Heaven whatever blessing of God is most needful to the saint, and therefore does it stand him in as good stead in the night of adversity as in the day of prosperity. Faith is a new-creation principle in the soul, which not only energizes its possessor to perform exploits, but it also enables him to hold his head above the dark waters when floods threaten to drown him. Faith suffices the Christian to face danger calmly, to continue steadfast in duty when menaced by the most foreboding outlook, to stand his ground when threatened with sorest sufferings. Faith imparts a steadfastness of purpose, a noble courage, a tranquility of mind, which no human education or fleshly efforts can supply. Faith makes the righteous as bold as a lion, refusing to recant though horrible tortures and a martyr’ s death be the only alternative.  

Faith gives its possessor patience under adversities, for by faith he sees them in a scriptural light and bears them by the enabling strength of Christ. How good and profitable is a sanctified affliction, but then only is it sanctified to us when faith is "mixed with" it. When faith is not in exercise, the heart is occupied with the things which are seen and temporal: only the creature’ s hand or the creature’ s treachery is viewed, and peevishness and resentment prevail; or worse still, we are tempted to entertain hard thoughts against God, and to say "the Lord has forsaken me, the Lord has forgotten me." But when the Spirit renews us in the inner man, and faith becomes active again, how differently do things then appear! Then we take ourselves to task and say, "Why art thou cast down O my soul, hope thou in God."  

It belongs entirely unto the sovereign pleasure of God to order and dispose the outward conditions through which His Church passes upon earth; seasons of prosperity and times of adversity are regulated by Him as He deems best. Eras of peace and security and eras of persecution and peril are interchangeable, like day and night, summer and winter. Yet God does not act arbitrarily. It was not until after Abraham left Bethel and its altar, and journeyed southward (Egypt-wards) that there arose a famine in the land (Gen. 12:8-10). It was only when Israel "forsook the Lord God of their father... and followed other gods," that His anger was kindled against them, and "He delivered them into the hands of spoilers that spoiled them, and He sold them into the hands of their enemies round about" (Judg. 2:11-14). It was only when men "slept" that He suffered the Enemy to sow "tares" among the wheat (Matthew 13:25). It was after Ephesus left her "first love" that the Smyrnean era of persecution was experienced (Rev. 2:4 and 9, 10). And it is because so many of the professing servants of God repudiated His law during the previous generation, that we are now plagued with a reign of lawlessness in the church, home, and state.  

God will not be mocked, and in His righteous government He visits the iniquities of the fathers upon their children, and hence it is that seasons of prosperity are followed by seasons of adversity. Yet during these seasons of adversity, whether they take the form of spiritual dearth or of physical peril, the godly remnant who sigh and cry because of the abominations which are found in what are termed the public "places of worship," or who meekly endure the persecutions of hypocritical professors or of the openly ungodly world, are no less acceptable with God, and are as precious in His sight as those whose lot was previously cast in times of the greatest earthly felicity.  

The darker the night, the more evident the few stars twinkling between the clouds. The more awful be the state of professing Christendom as a whole, the more suitable is the background for the children of God to display their colors. The fiercer be the opposition made against a spiritual faith, the grander the opportunity for bringing forth its choicest fruit. There is no higher aspect of faith than that which brings the heart to patiently submit unto whatever God sends us, to meekly acquiesce unto His sovereign will, to say "the cup which my Father hath given me, shall I not drink it?" (John 18:11). Oftentimes the faith which suffers is greater than the faith that can boast an open triumph. "Love beareth all things" (1 Cor. 13:7), and faith when it reaches the pinnacle of attainment declares, "though He slay me, yet will I trust in Him."  

"There is as much glory unto a spiritual eye, in the catalogue of the effects of faith that follow, as in that which went before. The church is no less beautiful and glorious when encompassed, and seemingly overwhelmed with all the evils and dreadful miseries here recounted, than when it is in the greatest peace and prosperity. To look, indeed, only on the outside of them, gives a terrible undesirable prospect. But to see faith and love to God, working effectually under them all, to see comforts retained, yea, consolations abounding, holiness prompted, God glorified, the world condemned, the souls of men profited, and at length triumphant over all; this is beautiful and glorious . . .  

"It may also be observed that the apostle takes most of these instances, if not all of them, from the time of the persecution of the church under Antiochus, the king of Syria, in the days of the Maccabees. And we may consider concerning this reason: 1. That it was after the closing of the canon of the Scripture, or putting of the last hand unto writings by Divine inspiration under the O. T. Wherefore, as the apostle represented these things from the notoriety of fact then fresh in memory, and it may be, some books then written of those things, like the books of the Maccabees, yet remaining: yet as they are delivered out unto the church by him, they proceeded from Divine inspiration. 2. That in those days wherein these things fell out, there was no extraordinary prophet in the church. Prophecy, as the Jews confess, ceased under the second temple. And this makes it evident that the rule of the Word, and the ordinary ministry of the church, is sufficient to maintain believers in their duty against all oppositions whatever. 3. That this last persecution of the church under the O.T. by Antiochus, was typical of the last persecution of the Christian church under antichrist; as is evident to all that compare Daniel 8:10-14, 23-25; 11:36-39 with that of the Revelation in sundry places. And indeed the martyrologies of those who have suffered under the Roman antichrist, are a better exposition of this context than any that can be given in words" (John Owen).  

"Women received their dead raised to life again" (verse 35). Some have complained because this clause is not placed at the end of verse34, urging that it belongs there much more appropriately than it does at the beginning of verse 35, being a fitting climax to the miraculous achievements of faith enumerated in verses 33, 34. While it be true that the particular item here before us belongs to the same class of miracles found in the preceding verse, yet personally we regard it as suitable for placing at the head of what follows in verses 35-38, for it forms a suitable transition from the one to the other. And in this respect: those women passed through the sufferings of a sore bereavement before they had their beloved children restored to them— a reward for their kindness unto God’ s servants.  

"Women received their dead raised to life again." The historical reference is to what is recorded in 1 Kings 17:22-24 and 2 Kings 4:35-37. How those remarkable cases show us once more that there is nothing too hard or difficult for faith to effect when it works according to the revealed will of God! But what is the spiritual application of this unto us today? Is it not faith’ s seeking the Spirit’ s renewal of languishing graces? the practical heeding of that word "Strengthen the things that remain, that are ready to die" (Rev. 3:2)! Or, to take a more extreme case, is it not a word of hope to the backslidden Christian, who has to all appearances lapsed back into a state of unregeneracy? Is it not faith’ s response to that word (addressed to Christians) "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light" (Eph. 5:14)!  

"And others were tortured, not accepting deliverance" (verse 35). It is very touching to remember that the hand which first penned those words had taken a prominent part in inflicting torture upon the saints of God (Acts 8:3, 9:1), but, by grace, he was now a sharer of them (2 Cor. 11:24-27). The word "torture" here signifies "were racked": those O.T. saints were fastened to a device and then a wrench was turned which caused their joints to be pulled out of their sockets— a method of torture frequently resorted to by fiendish Romanists when seeking to force Protestants to recant. By this fearful form of suffering the graces of God’ s people were tested and tried.  

"Not accepting deliverance." It was offered to them, but at the price of apostasy. Two alternatives were set before them: disloyalty to the Lord, or enduring the most excruciating suffering; surrender of the Truth, or being tortured by devils in human form. Freedom from this torture was offered to them in return for forsaking their profession. This is expressly affirmed of Eliezer and his seven brethren in 2 Maccabees. Yea, they were not only offered freedom from tortures and death, but promised great rewards and promotions, which they steadfastly refused. The principal design of Satan in setting torture before God’ s saints is not to slay their bodies, but is to destroy their souls. Space has always been given to the victim for consideration and recantation: entreaties have been mingled with threats to induce a renouncing of their profession.  

Thus, the real test presented was, which did these saints of God esteem more highly: the present comfort of their bodies or the eternal interests of their souls? Let it be remembered that they were men and women of like passion with us: their bodies were made of the same tender and sensitive flesh as ours are, but such was the care they had for their souls, so genuine was their faith and hope in a better resurrection, that they listened not to the appeals and whinings of the outward man. The same issue is drawn, though in another form, today: alas, what countless millions of people lose their souls eternally for the temporary gratification of their vile bodies. Reader, which do you esteem the more highly: your body or your soul? Your actions supply the answer: which receives the more thought, care and attention; which is "denied," and which is catered unto?  

"Not accepting deliverance." The word for "deliverance" here is commonly translated "redemption" in the N. T.: its usage in this verse helps to a clearer understanding of that important term, and emphasizes the difference between it and "ransom." "Ransom" is the paying of the price which justice requires, but "redemption" is the actual emancipation of the one for whom the price was paid. These saints refused to accept a temporal "redemption" or "deliverance," because to have done so on the terms it was proffered to them would have meant the renunciation of their profession, apostasy from God. It was "through faith" they made this noble decision; it was love for the truth, which caused them to hold fast that which was infinitely dearer to them than an escape from bodily suffering. They had "bought the Truth," at the price of turning their backs on the world and their former religious friends, and bringing down upon themselves the scorn and hatred of them. And now they refused to "sell the Truth" (Prov. 23:23) out of a mere regard to bodily ease.  

"Not accepting deliverance, that they might obtain a better resurrection": that last clause shows the ground of their steadfastness. The primary force of the expression here is a figurative one, as the verse as a whole clearly shows: they were offered a "resurrection" on the condition of their recantation, namely a "resurrection" from reproach to honor, from poverty to riches, from pain to ease and pleasure— it was a "resurrection" from the physical torture which threatened them: compare Hebrews 11:19. But their hearts were occupied with something far, far better than being raised up to earthly comforts and honors; their faith anticipated that morning without clouds, when their bodies would be raised in glory, made like Christ’ s, and taken to be with Him forever. It was the hope of that which supported their souls in the face of extreme peril and sustained them under acutest sufferings.  

"That they might obtain a better resurrection." In passing, let it be noted that God had set before the Old Testament saints the hope of resurrection— they were not nearly so ignorant as the dispensationalists make them out to be, in fact were far wiser than most of our moderns. Resurrection has always been the top-stone in the building of faith (Job 19:25, 26), that which promised eternal reward, and that which gave life unto their obedience. A further proof of this fact is found in Acts 24:14-16: the faith of the "fathers" embraced "a resurrection of the dead, both of the just and of the unjust." That glorious resurrection will more than compensate for any bodily denials or bodily sufferings which the Christian makes or experiences for Christ’ s sake.  

"And others had trial of mockings, and scourgings, yea, moreover of bonds and imprisonments" (verse 36). This verse supplies further details of what some of the O.T. saints were called upon to suffer for their fidelity to the Truth, sufferings which have been frequently duplicated during this Christian era. We are here informed of the various methods which the enemies of God employed in the afflicting of His people; no stone was left unturned in their persevering and merciless efforts to produce a denial of the Faith. While these things are harrowing to our feelings, yet they also serve to make manifest the sufficiency of Divine grace to support its recipients under most painful trials, and should evoke thanksgiving and praise unto Him that is able to make the weak stand up under the fiercest assaults of the Enemy.  

"And others had trial of mockings." Let us, when we are reproached for Christ’ s sake and ridiculed because of our adherence to God’ s truth, call to mind that this was the mildest form of suffering which many who went before us on the pilgrim path were called upon to endure! The sneers and unkind words of our foes are not worthy of a pang in comparison with the far sorer pains which other believers have had to bear. It has ever been the portion of God’ s servants and people to be derided, reproached, and insulted: see Galatians 4:29, 2 Chronicles 36:16, Jeremiah 20:7, Lamentations 3:14; and my reader, if we are not being "mocked"— sneered at, scoffed at— it is because we are too lax in our ways and too worldly in our walk. Human nature has not changed; Satan has not changed; the world has not changed; and the more Christlike is our life the more shall we drink— in our measure— of the cup He drank from.  

"And scourgings." The reference is to the lashings of their backs with whipcords of wire, which were most painful to experience, for they lacerated the flesh, drew blood, and macerated the body. It was not only a painful form of suffering, but a most humiliating one as well, for "scourgings" were reserved for the basest and most degenerate of men. The Lord Jesus was subjected to this form of ignominy and suffering from His enemies (Matthew 27:26), and so also were His apostles (Acts 5:40, 16:23). It is true that we are now (for the immediate present) spared these corporeal "scourgings," but there is such a thing as being lashed by the tongue and harrowed in our minds; nevertheless, happy are we (Matthew 5:10-12) if we are so honored as to experience a little fellowship with the sufferings of Christ. But let us see welt to it that we do not retaliate: ponder carefully and turn into earnest prayer Psalm 38:12-14; 1 Peter 2:21-23.  

"Yea, moreover of bonds." The reference is to cords, chains, manacles and fetters, binding them fast, so that they could not run away. In this item we see how "the excellent" of the earth (Ps. 16:3) were basely dealt with as though they had been the vilest of malefactors. Does your heart go out in pity to them, dear reader? Ah, what if you are "bound" even now with something far, far worse than outer and material ropes and chains! Multitudes are held fast by habits they cannot break; their souls are fettered by iniquities from which they cannot free themselves. Sin has taken them captive, and has full dominion over them. Has it over you? Or, has Christ set you free— not from the hateful presence of indwelling sin, but from its reigning power. Daily ought we to pray and strive against everything which limits us spiritually.  

"And imprisonments," which was the lot commonly apportioned to robbers and murderers. Here again we see the saints of God treated as the off-scouring of the earth, and let it be remembered that the prisons of those days were of a far different order from the comfortable buildings in which criminals are now incarcerated. One has only to read the experience of Jeremiah 38:11-13 to get some idea of the meaning of this word in our text: God’ s children were thrown into dark and damp dungeons, far below the level of the earth, unheated, unpaved, un-illuminated. One cannot read this clause in our text without thinking of dear Bunyan. Ah, my reader, nothing but a real faith in the living God could have enabled those believers to have remained faithful unto death. The whole of the verses which have been before us, exhibit the efficacy and sufficiency of a spiritual faith to endure the worst that men and devils could inflict upon its favored possessors. Is yours only an easy-chair "faith"?  

  

  

Maclaren: Heb 11:6

Seeking God

He is a rewarder of them that diligently seek Him.'--Heb. 11:6.

THE writer has been pointing to the patriarch Enoch as the second of these examples of the power of faith in the Old Covenant; and it occurs to him that there is nothing said in Genesis about Enoch's faith, so he sets about showing that he must have had faith, because he walked with God,' and pleased Him, and no man could thus walk with God, and please Him, unless he had come to Him, and no man could come to a God in whom he did not believe, and whom he did not believe to be waiting to help and bless him, when he did come. So the facts of Enoch's life show that there must have been in him an underlying faith. That is all that I need to say about the context of the words before us. I am not going to speak of the writer's argument, but only of this one aspect of the divine character which is brought out here. He is a rewarder of them that diligently seek Him.'

I. Now A Word About The Seeking.

Seek?' Do we need to seek? Not in the way in which people go in quest of a thing that they have lost and do not know where to find. We do not need to search; we do not need to seek.

The beginning of all our seeking is that God has sought us in Jesus Christ, and so we have done for ever with: Oh! that I knew where I might find Him.' We have done for ever with feeling after Him, if haply we might find Him.' That is all past. We have to seek, but let us never forget that we must have been found of Him, before we seek Him. That is to say, He must have revealed Himself to us in the fulness and reality and solid certainty of His existence and character, before there can be kindled in any heart or mind the desire to possess Him. He must have flashed His light upon the eye before the eye beholds; and He must have stimulated the desire by the revelation of Himself which comes before all desires, ere any of us will stir ourselves up to lay hold upon God. Ours, then, is not to be a doubtful search, but a certain seeking, that goes straight to the place where it knows that its treasure is, just as a migratory bird will set out from the foggy and ice-bound shores of the north, and go straight through the mists and the night, over continents and oceans, to a place where it never was before, but to which it is led--God only knows how--by some deep instinct, too deep to be an error, and too persistent not to find its resting-place. That is how we are to seek. We are to seek as the flower turns its opening petals to the sunshine, making no mistake as to the quarter of the heaven in which the radiance is lodged. We have to seek, as the rootlet goes straight to the river, knowing where the water is, from which life and sap will come. Thus we have to seek where and what we know. Our quest is no doubtful and miserable hunting about for a possible good, but an earnest desire for a certain and a solid blessing. That is the seeking.

Let us put it into two or three plain words. The prime requisite of the Christian's seeking after God is as the writer here says, faith. I need not dwell upon that. Must believe that He is'--yes; of course. We do not seek after negations or hypotheses; we seek after a living Being. And that He is the Rewarder of them that diligently seek Him'--yes; if we were not sure that we should find what we wanted, we should never go to look for it. But, beyond all that, let me put three things as included in, and necessary to, the Christian seeking--desire, effort, prayer. We seek what we desire. But too many of us do not wish God, and would not know what to do with Him if we had Him, and would be very much embarrassed if it were possible for the full blessings which come along with Him, to be entrusted to our slack hands and unloving hearts. Brethren, we call ourselves Christians; let us be honest with ourselves, and rigid in the investigation of the thoughts of our own hearts. Is there a wish for God there? Is there an aching void in His absence, or do we shovel cartloads of earthly rubbish into our hearts, and thus dull desires that can be satisfied only with Him? These are not questions to which any one has a right to expect an answer from another; they are not questions that any Christian man can safely shirk answering to himself and to God. The measure of our seeking is actually settled by the measure of our desire.

Then effort, of course, follows desire as surely as the shadow comes after the substance, because the only purpose of our desires, in the constitution of our nature, is to supply the driving power for effort. They are the steam in the boiler intended to whirl round the wheels. And so for a man to desire a thing that he can do nothing whatever to bring about, is misery and folly. But for a man to desire, and not to work towards fulfilling his desire, is greater misery and greater stupidity. One cannot believe in the genuineness of those devout aspirations that one hears in people's prayers, who get up and wipe the dust off their knees, and go out into the world, and do nothing to bring about the fulfilment of their prayers. There is a great deal of that sort of desire amongst professing Christians in all churches, conventional utterances which are backed up and verified by no corresponding conduct. If we are seeking after God, we shall not let all the seeking effervesce in pious aspirations; it will get consolidated into corresponding action, and operate to keep thought and love directed towards Him, even amidst the trivialities, and legitimate duties, and great things of life. There will be effort to bring Him into connection with all our work; effort to keep by Him as we go about our daily tasks, if we are truly seeking after God.

And then, desire and effort being pre-supposed, there will come honest prayers, genuine prayers. Seek ye the Lord while He may be found,' says the prophet, and immediately goes on to exhort us to call upon Him while He is near,' as one and the chief way of seeking Him. He is always near, closer to us than friends and lovers, closer to us than our eyes and bands, near in His Son and the Spirit, near to hear and to bless, near and desiring to be nearer, yea to be blended with our being and to dwell in us and we in Him. We have not only to desire His gift, and to work towards it, but to ask for it. Then, if we exercise these three activities of desire, effort, petition, we may truly say: When Thou saidst, "Seek ye My face," my heart said unto Thee, "Thy face, Lord! will I seek,"and may go on, as the psalmist did, to offer the consequent prayer: Hide not Thy face from me,' in full assurance that He is found by every seeking soul. So much for the seeking.

II. Now A Word About The Diligence In Seeking.

The writer uses a very strong expression, one word in the original, which is here adequately rendered, them that diligently seek Him.' Half-hearted seeking finds nothing. You sometimes say to your children, when you have set them to look for anything, and they come back and say they have not been able to find it, You do not know how to seek.' And that is true about a great many of us. Half and half desire, so that one eye is turned on earth, and the other lifted up now and then to heaven, does not bring us much. It will bring a little, but not the fulness of blessing which follows on whole-hearted, continuous, persevering seeking. If you hold a cup below a tap, in an unsteady hand, sometimes it is under the whole rush of the water, and sometimes is on one side, and it will be a long time before you get it filled. There will be much of the water spilled. God pours Himself upon us, and we hold our vessels with unsteady hands, and twitch them away sometimes, and the bright blessing falls on the ground and cannot be gathered up, and our cup is empty, and our lips parched. Interrupted seeking will find little; perfunctory seeking will find less. Conventional religion brings very little blessing, very little consciousness of the presence of God; and that is why so many who call themselves Christians, and are so, in a measure and in a sense, know so little of the joy of being found of God. They have sought but not sought diligently.

Now let us take the rebuke to ourselves, if we need it, and we all need it more or less. It is a very threadbare piece of Christian counsel, to be earnest in our seeking after God, but it is none the less needed because it is threadbare, and it would not be threadbare if it had not been so much needed. They that search diligently '--which is the real meaning of the words in the Book of Proverbs rendered, they that seek Me early'--shall find Me.'

III. So This Brings Me To The Last Thing Here, The Rewarder And The Reward.

He is the rewarder of them that diligently seek Him.' The best reward of seeking is to find the thing that you are looking for. So the best reward that God, the Rewarder, gives is when He gives Himself. There are a great many other good things that come to the diligently seeking Christian soul, but the best thing is that God draws near. Enoch sought God, came to God, and so he walked with God. The reward of his coming was continuous, calm communion, which gave him a companion in solitude, and one to walk at his side all through the darkness and the roughnesses, as well as the joys and the smoothnesses, of daily life.

Ah, brethren I there is no reward comparable to the felt presence in our own quiet hearts of the God who has found us, and whom we have found. And if we have that, then He becomes, here and now, the reward of the diligent search, and the reward of it to-day carries in itself the assurance of the perfect reward of the coming time. He walked with God, and … God took him.' That will be true of all of us. There is only one seeking in life that is sure to result in the finding of what we seek. All other search--the quest after the chief good--if it runs in any other direction, is resultless and barren. But there is one course, and one only, in which the result is solid and certain. I have never said to any of the seed of Jacob, seek ye My face in vain.' If we seek He will be found of us, and so be our Rewarder and our reward.

Maclaren: Heb 11:7

Noah's Faith And Ours

By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house.'--Heb. 11:7.

THE creed of these Old Testament saints was a very short one, and very different from ours. Their faith was the very same. It is the great object of the writer of this Epistle, in this magnificent catalogue of the heroes of the faith, the muster roll of God's great army, to establish the principle that from the beginning there has only been one kind of religion, only one way to God;and that, however rudimentary and brief the articles of belief in those early days, the faculty by which these far-away believers lay hold on them, and its practical issues, were identical in them and in us, And that is a principle well worth getting into our minds, that the scope of the creed has nothing, to do with the essence of the faith.

So we may look at this instance and discern in it. beneath all superficial differences, the underlying identities, and take this dim, half-intelligible figure of Noah, as he stands almost on the horizon of history, as being an example for us, in very vivid fashion, of the true object of faith, its operation in a two-fold fashion, and its vindication.

I. Look First At Noah's Faith In Regard To Its Object.

If we think of the incident brought before us in these words, we shall see how the confidence with which Noah laid hold of a dim future, about which he knew nothing, except because God had spoken to him, was, at bottom, identical with that great attitude of the soul which we call faith, as it is exercised towards Jesus Christ.

No doubt in this Epistle to the Hebrews, the aspect of faith by which it lays hold of the future and the unseen, is the one on which the writer's mind is mainly fixed. But notice, that whilst the near object, so to speak, to which Noah stretched out his hands, and of which he laid hold, was that coming catastrophe, with its certainties of destruction and of deliverance; there was only one reason why he knew anything about that, and there was only one reason why he knew or believed anything about it, and that was because, he believed Him who had told him. So, at bottom, God who had revealed the unseen future to him was the object of his faith. He trusted the Person, therefore he believed in that Person's word, and therefore he had the assured realisation of things not seen as yet; and the future, so dim and uncertain to unaided eyes, became to him as certain as the past, and expectation as reliable as memory. His faith grasped the invisible things to come, only because it grasped the Invisible Person, who was, is, and is to come, and who lifted for him the curtain and showed him the things that should be. So is it with our faith; whether it lays hold upon a past sacrifice on Calvary, or upon a present Christ dwelling in our hearts, or whether it becomes telescopic, and stretches forward into the future, and brings the distant near, all its various aspects are but aspects of one thing, and that is personal trust in the personal Christ who speaks to us. What he says is a matter of secondary importance in this respect. The contents of God's revelation vary; the act by which man accepts them is always the same.

So the great question for us all is--do we trust God Do we believe Him, and therefore accept His words, not only with the assent of the understanding, which of all idle things is the idlest, but do we believe Him, revealing, commanding, promising, threatening, with the trust and affiance of our whole hearts? Then, and then only, can we look with quiet certainty into the dim future, which else is all full of rolling clouds, that sometimes shape themselves to our imaginations into the likeness of stable things, but alas! change and melt while we gaze. Only then can we front the solemn future, and say: I do not expect only, I know what is there.' My brother, if our faith is worth calling faith at all, it rests so absolutely and confidingly upon God, that His bare word becomes to us the infallible source of certitude with regard to all the shifting hours of time, and to the steadfast day of an eternity, whose change is blessed growth to an unreached and undeclining noon.

And what was the future that loomed before this man? The coming of a destruction as certain as God, and the coming of a deliverance as complete as His love could make it. Never mind although Noah's outlook related but to a temporary catastrophe, and ours has reference to an eternal condition of things. That is a difference of no real moment. We have what Noah had, a definite, divine utterance, as the source of all our knowledge of what is coming. Both are alike in having two sides, one dark and menacing with a certain destruction, the other radiant and lustrous with as certain a deliverance. And now the question for each of us is, do I so believe God that that future is to me what it was to this map--far more real than these fleeing illusions that lie nearer me?

When Noah walked the earth and saw his contemporaries busy with buying and selling, planting and building, marrying and giving in marriage, how fantastic and unreal their work must have seemed to him, when behind them he saw blazing a vision, which he alone of all that multitude believed. Do not let us fancy that we have faith if these near trifles are to us the great realities, and the distance is dim, and unsubstantial, and doubtful, hidden in mist and forgotten. The years that stretched between the divine utterance and its fulfilment were to this man as nothing, and for him the unseen was the reality, and the seen was the shadowy and phantasmal. And that is what faith worth calling the name will always do for men. Ask yourselves the question if your dim apprehension of that future, in either of its aspects, is anything so vivid as the certitude which blazed ever before the eye of this man. One of our old English writers says, If the felicities of another world were as closely apprehended as the joys of this, it were martyrdom to live.' That may be an exaggeration, but surely, surely there is something wrong in men who call themselves believers in God and His word, to whom the things seen and temporal are all or nearly all important, and the trifles an inch from their eyes are big enough to shut out heaven and all its stars.

II. Still Further, Notice Noah's Faith In Its Practical Effects.

If faith has any reality in us at all, it works. If it has no effect it has no existence. The writer points out two operations of this confidence in God which, through belief in His word, leads to a realisation of a remote and unseen future. The effects are two-fold. First on Noah's disposition, faith produced appropriate emotion, excited by the belief in the coming deluge; he was moved with fear.' Then, secondly, through emotion, faith influenced conduct--he prepared an ark.' This is the order in which faith ever works.

If real and strong, it will first affect emotion. By fear' here we are not merely to understand, though possibly it is not to be excluded, a dread of personal consequences, but much rather the sweet and lofty emotion which is described in another part of this same book by the same word: Let us serve Him with reverence and with godly fear.' It is the fear of pious regard, of religious awe, of reverence which has love blended inseparably with it, and is not merely a tremulous apprehension of some mischief coming to me. Noah had no need for that self-regarding fear,' inasmuch as one half of his knowledge of the future was the knowledge of his own absolute safety. But reverence, the dread of going against his Father's will, lowly submission, and all analogous and kindred sentiments, are expressed by the word.

Such holy and blessed emotion, which has no torment, is the sure result of real faith. Unless a man's faith is warm enough to melt his heart, it is worth very little. A faith unaccompanied by emotion is, I was going to say worse, at any rate it is quite as bad, as a faith which is all wasted in emotion. It is not a good thing when all the steam roars out through an escape pipe; it is perhaps a worse thing when there is no steam in the boiler to escape. It is easy for people that have not any religion to scoff at what they suppose to be the fanatical excess of emotion which some forms of religious belief develop. I, for my part, would rather have the extremest emotion than a dead cold orthodoxy, that believes everything and feels nothing. There is some hope in the one; the other is only fit to be buried. Do not be afraid of feeling which is the child of faith. Be very much more afraid of a religion that leaves your heart beating just exactly at the same rate that it did before you took the truth into it. I am very, very sure that there is no road, between a man's faith and his practice, except through his heart, and that, as the Apostle has it in a somewhat different form of speech, meaning, however, the same thing that I am now insisting upon, faith worketh by love.' Love is the path through which creed travels outward to conduct.

So we come to the second and more remote effect of faith. Emotion will lead to action. Moved with fear he prepared an ark.' If emotion be the child of faith, conduct is the child of emotion. Noah's faith, then, led him to a line of action that separated him from the men around him; and it led him to a protracted labour in preparation for a remote end, for the coming of which he had no guarantee except what he believed to be God's word. Commentators calculate that there were a hundred and twenty years between the time of the divine command and the Flood. Think of how this man, for all that long while, set himself to his task, and how many clever speeches would be made, proving that he was a fool, and how many witty gibes would come showering around his head like hail. But he kept steadily on, on a line of conduct which made him singular, and which had regard only to that result a hundred and twenty years off.

Now, is that what you and I are doing? Does our faith so shape our lives that whatever we are about, there is still regard to that far-off future? If you meet a man in the street, hurrying somewhere to welcome a friend expected to arrive from a far-off land, and you detain him in conversation, as you speak he is impatient, keeps looking over your shoulder down the road to see if there is any sign of his coming. That is how we should be acting here--doing our work and sticking to our tasks, but ever letting expectation and desire carry us onwards to that great future, which has already set out from the throne in Eternity, and is speeding towards us even now. Let that future, dear brethren, stand so clear before each of us, that it shall shape our whole work in the present. We shall mould all our lives with reference to it, if we are wise. For what we make our present, that will our future be. The smaller ends for which men live, and the nearer futures which they struggle towards, lose no jot of their worth by being regarded as but means to that far greater end. Rather, time is only redeemed from triviality, when it is seen to be the preparation for eternity, and earth is never so fair and good as when we discern and use it as the vestibule of heaven. Never mind being singular. He is the wise man whose vision reaches as far as his existence, and whose earthly life has for the end of its effort, to please Christ and be found in Him.

III. And So, Lastly, Let Me Point To Noah's Faith, In Regard To Its Vindication.

He condemned the world.' The world' thought him wasting life foolishly. No doubt there were plenty of witty and wise things said about him. Prudent, far-sighted, practical men' would say, How fanatical! What a misuse of energies and opportunities'; and so forth. And then, one morning, the rain began, and continued, and for forty days it did not stop, and they began to think that perhaps, after all, there was some method in his madness. Noah got into his ark, and still it rained, and I wonder what the wits and' practical men,' that had treated the whole thing as moonshine and folly, thought about it all then, with the water up to their knees. How their gibes and jests would die in their throats when it reached their lips!

And so, my dear friends, the faith of the poor, ignorant old woman that up in her garret lives to serve Jesus Christ, and to win an eternal crown, will get its vindication some day, and it will be found out then which was the' practical' man and the wise man, and all the witty speeches and smart sayings will seem very foolish even to their authors, when the light of that future shines on them. And the old word will come true once more, that the man who lives for the present, and for anything bounded by Time, will have to leave it in the midst of his days,' and at his latter end shall be a fool,' whilst the foolish' man who lived for the future, when the future has come to the present, and the present has dwindled away into the past, and sunk beneath the horizon, shall be proved to be wise, and shall shine as the brightness of the firmament, and as the stars for ever and ever.

Maclaren: Heb 11:9-10

The City And The Tent

Dwelling in tabernacles, for he looked for a city.'--Heb. 11:9-10.

THE purpose of the great muster-roll of the ancient heroes of Judaism in this chapter is mainly to establish the fact that there has never been but one way to God. However diverse the degrees of knowledge and the externals, the essence of religion has always been the same. So the writer of this Epistle, to the great astonishment, no doubt, of some of the Hebrews to whom it was addressed, puts out his hand, and claims, as Christians before Christ, all the worthies of whom they were nationally so proud. He is speaking here about the three patriarchs. Whether he conceives them to have all lived on the earth at one time or no, does not trouble us at all. By faith,' says he,' Abraham sojourned in the land of promise as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise,' because, he looked for the city which hath the foundations, whose builder'--or rather Architect--and maker'--or rather Builder--is God.'

Now, of course, the writer gives a considerable extension of the meaning to the word faith'; and in his use one aspect of it is prominent, though by no means exclusively so--viz., the aspect which looks to the unseen and the future, rather than that which grasps the personal Christ. But this is no essential difference from the ordinary New Testament usage; it is only a variation in point of view, and in the prominence given to an element always present in faith. What he says here, then, is substantially this--that in these patriarchal lives we get a picturesque embodiment of the essential substance of all true Christian living, and that mainly in regard of two points, the great object which should fill mind and heart, and the consequent detachment from transitory things which should be cultivated. He looked for a city,' and so he was contented to dwell in a movable tent. That is an emblem containing the essence of what our lives ought to be, if we are truly to be Christian. Let us, then, deal with these two inseparable and indispensable characteristics of the life of faith.

I. Faith Will Behold The Unseen City, And The Vision Will Steadfastly Fill Mind And Heart.

As I have remarked, the conception of faith presented in the Epistle is slightly different from that found in other parts of the New Testament. It is but slightly different, for, whether we say that the object of our faith is the Christ, Whom having not seen we love; in whom, though now we see Him not, yet believing we rejoice,' or whether we say that it is the whole realm and order of things beyond the grave and above the skies where He is and which He has made our native land, makes in reality very little difference. We come at last to the thought of personal reliance on Him by whose word and by whose resurrection and ascension only we apprehend, and by whose grace and power and love only we shall ever possess that unseen futurity. So we may fairly say that whilst, no doubt, it is true that the living Christ Himself--and no heaven apart from Him, nor any future apart from Him, nor any thing of His, apart from Him, though it be a cross, but the living Christ Himself is the true object of faith, yet that conception of its object includes the view of the Epistle to the Hebrews, and the city which has the foundations,' should, because it is all clustered round Him who is its King, be the object that fills our minds and hearts.

I am not going to discuss the details of what this writer supposes to have been the animating principle and aim of that ancient patriarch's life. It matters nothing at all for the power of his example whether we suppose that Abraham looked forward to the realisation of this unseen ideal city in this life or no, for the effect of it upon him would be exactly the same whichever of the two alternatives may have been the case. It matters nothing as to whether Abraham believed in the realisation in that land over which he wandered, of the perfect order of things, or whether he had caught some glimpse, which is very unlikely, of it as reserved for a future beyond the grave. In either case, he lived for and by an unseen and future condition of things. It is beautiful to notice how the writer here, in his picturesque and simple words, puts many blessed ideas as to that future. We may, perhaps, make these a little more clear, but I am afraid we shall make them much more weak, by taking them out of the metaphorical form.

The City'--then there is only one. The City '--then the object of our hope, ought to be, and is, if we understand it aright, a perfect society, in which the sojourners and pilgrims,' like the patriarch, and his little band of children and attendants, who wandered lonely up and down the world, will all be gathered together at last; and, instead of the solitude of the march, and the undefended weakness of the frail encampment, there will be the conjoined gladness and security of an innumerable multitude. The City' is the perfection of society, and all of us who live in the world, alone after all communion, and separated from each other by the awful mystery of personal being, and by many another film beside, may hope to understand, as we never shall do here, what the meaning of the little word together' is when we get there. He looked for the city.'

The city which hath the foundations '--then the object of faith is a stable thing, which knows no fluctuations, feels no changes, fears no assault, can never be subjected to violence, nor ever crumple into dust. The city which hath the foundations'--here and now we have to build, if we build at all, more or less like the foolish man in the Master's parable, upon sand. It is the condition of our earthly life. We have to accept, and to make the best of it. But, oh! those who have learned most the agony of change and the misery of uncertainty are those who have been best disciplined to grasp at and lay up in their hearts the large consolation and encouragement hived in that designation, the city which hath the foundations.'

The city, whose Architect'--for the word rendered Builder' should be so translated--is God.' It is the accomplishment of His plan, which, in modern language, is called the realisation of His ideal. I like the old-fashioned Biblical language better--the city whose Architect is God.' He planned, and, of course, there follows upon that whose Maker or actual Builder is' --the same as the Planner. Architects put their drawings into the hands of rude workmen, and no completed work of man's hands corresponds to the fair vision that dawned on its designer when it took definite shape in His mind.

That is another of the laws of our earthly life which we have to make the best of--that we design grand buildings when we begin, and, when we have finished our lives, and look back upon what we have built, it is a mean and incomplete structure at the best. But God's working drawings get built; His plans are all wrought out in an adequate material; and everything that was in the divine mind once exists in outward fact in that perfect future.

So, inasmuch as the city is a state of perfect society, of stability, is planned by God, and brought about by Him at last, it is to be possessed by us on condition of fellowship with Him. Does it not seem to you to be infinitely unimportant whether this old patriarch thought that what he was looking for was to be builded upon the hills and plains of Canaan or not? That he had the vision is the thing. Where it was to be accomplished was of small moment. We do not know where the vision is to be accomplished any more than Abraham did. We do not know whether here, on this old earth, renovated by some cosmic change, or whether in some region in space, though beyond the stars, perfected spirits shall dwell, and it does not matter. That we should have the vision is the main thing. The where, the when, the how of its fulfilment are of no manner of practical importance, and people who busy themselves about such questions, and think that therefore they are cultivating the spirit that my text suggests, make a woful mistake.

But let me press on you, dear brethren, this one simple thought, that the average type of Christian life and experience to-day is wofully lacking in that clear vision of the future. Partly it comes, I suppose, from certain peculiarities in the trend of thought and way of looking at things that are fashionable in this generation. We hear so much about Christianity as a social system, and about what it is going to do in this world, which perhaps it was necessary should be stated very emphatically, in order to counterpoise the too great silence upon such subjects in past times, that preaching about the future life strikes a hearer as unfamiliar, and probably some of my audience have been feeling as if I were carrying them into misty regions far away from, and little related to, the realities of life. But, dear brethren, from my heart I believe that one very operative cause of the undeniable feebleness of Christian life, which is so largely manifested round us--and it is for each of us to say whether we participate in it--is due to this, that, somehow or other, there has come in the mind of great masses of Christian people a fading away of that blessed vision of the city, for which we ought to live. You scarcely hear sermons nowadays about the blessedness of a future life. What you hear about it is, how well for this life it is to be a Christian man.

No doubt godliness hath promise of the life that now is,' and that side of the gospel cannot be too emphatically set forth. But it may be disproportionately presented, as I venture to think that, on the whole, it is being presented now. Therefore there is the more need for consciously endeavouring to cultivate the habit of looking beyond the mists of the present to the gleaming battlements and spires of the city. Let us polish the glasses of our telescopes, and use them not only for distances on earth's low levels, but to bring the stars nearer. So shall we realise more of the present good and power of faith, when it is allowed its widest and noblest range.

II. Faith Consequently Leads To Willing Detachment From The Present Order Of Offerings.

He dwelt in tabernacles,' that is, he lived a nomad life in his tents. He and his son and grandson--three generations of long livers--proved the depth, solidity, and practical power of their faith in the promise of the city by the remarkable persistence of their refusal to be absorbed in the settled population of the land. Recent discoveries have shown us, and discoveries still to be made, I have no doubt, will show still more, what a highly organised and developed civilisation prevailed in Canaan when these wanderers from the East came into it, with their black camels'-hair tents. They were almost as much out of place, and as noticeably unique, by such a life in Canaan then, as gypsies are in England, and the reason why they would not go into Hebron, or any other of the populous cities which were closely studded in the land, was that they looked for the City.' It was better for them to dwell in tents than in houses.

The clear vision of that great future impresses on us the transiency of the present. We shall know that what we live in is but as a tent that is soon to be struck, even while some of our fellow-lodgers may fancy it to be a house that will last for ever.

The illusion of the permanence of this fleeting show creeps over us all, in spite of our better knowledge, and has to be fought against. The world, though it seems to be at rest, is going faster than any of the objects in it which are known to be in motion. We are deceived by the universality of the movement of which all things partake, and to us it seems rest. If there comes friction, and now and then a collision, we find out how fast we are going. And then there come misery, and melancholy, and lamentations about the brevity of life, and the awfulness of change, and all these other commonplaces that are the stock-in-trade of poetasters, but which cut with such surprise and agony into our own hearts when we experience them.

But, brethren, to be convinced of the transiency of life, by reason of the clearness of the vision of the permanence of the heavens, is blessedness and not misery, and is the only way by which a man can bear to say to himself, My days are as a hand-breadth,' and not fling down his tools and fall into sadness, from feeling that life is as futile as frail. To recognise that nothing continues in one stay, and to see nothing else that is permanent, is the greatest misery that is laid upon man. But to feel, Thou art from everlasting to everlasting, and Thy kingdom endureth through all generations and I belong to it,' makes us regard with equanimity, and sometimes with solemn satisfaction, the passing away of all the transient, that the things which cannot be shaken may remain.' He looked for a city'; so, he dwelt in tents.'

There is another side to that thought. The clear vision of that permanent future will detach us from the perishable present.

Now marly difficult questions arise as to how far Christians should hold aloof from the order of things in which they dwell: and to a very large extent the application of the principle in detail must be left to each man for himself, in the presence of God. But this I am quite sure of, that in this generation the average Christian has a great deal more need to be warned against too great intermingling with than against too great separation from the present world. Abraham sets us an example beautifully comprehensive. He held cordial relations with the people amongst whom he dwelt. He was honoured by them as a prince; he was recognised by them as a servant of God. They knew his bravery. He did not scruple to draw the sword, and to fight in defence, not only of his kinsmen but of his heathen neighbours in Sodom. And yet nothing would induce him to come down from his tent, beneath the terebinth tree of Mature, in the uplands. Everybody knew that his name was Abraham the Hebrew--the man from the other side. He carried out that name in his life.

Now, I am not going to lay down hard and fast rules --conventional regulations are the ruin of principles. But let us ask ourselves, Would anybody call me "the man from the other side," the man who belongs to another set of things altogether than this?' We have to work in the world; to trade in the world; to try to influence the world; to draw many of our enjoyments from it, in common with those who have no other enjoyments than those drawn from it. Of course, there is a great tract of ground common to the men of faith and the men of sense, and I am not urging false aloofness from any occupation, interest, duty, or enjoyment. But what I say is that, if we have the vision of the city clear before us, there will be no need to tell us not to make our home in Hebron or in Sodom.

Lot went down there when he had his choice--and he got what he wanted, pasturage for his cattle. But he also got what he did not want, destruction, and he lost what he did not care to keep, his share in the city. Abraham stayed on the heights, and up there he kept God, and a good conscience. Probably he did not make so much money as Lot did. Very likely Lot's flocks and herds were larger than his uncle's. But the one man from his height, through the clear air, could see far away the sparkling of the turrets of the city; and the other, down in the hot, steaming plains of Sodom, could see nothing but Sodom and the mountains behind it. Better to live on the heights with Abraham and God than down below with Lot, and wealth, and subterranean brimstone, and naphtha fires ready to burst forth. He looked for the city,' he dwelt in tents.'

Maclaren: Heb 11:13

The Attachments And Detachments Of Faith

These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth.'--Heb. 11:13 (R.V.).

THE great roll-call of heroes of faith in this grand chapter goes upon the supposition that the living spirit of religion was the same in Old and in New Testament times. In both it was faith which knit men to God. It has often been alleged that that great word faith has a different signification in this Epistle from that which it has in the other New Testament writings. The allegation is largely true; in so far as the things believed are concerned they are extremely different; but it is not true in so far as the person trusted, or in so far as the act of trusting are concerned. These are identical. It was no mere temporal and earthly promise on which the faith of these patriarchs was builded. They looked indeed for the land, but in look ing for the land, they looked' for the city which hath foundations'; and their future hopes had the same dim haze of ignorance, and the same questions unresolved about perspective and relative distances which our future hopes have; and their faith, whatever were its contents, was fundamentally the same out of a soul casting itself upon God, which is the essence of our faith in the Divine Son in whom God is made manifest. So with surface difference there is a deep-lying absolute oneness in the faith of the Old Testament and ours, in essential nature, in the Object which they grasp, and in their practical effects upon life.

Therefore, these words of my text, describing what faith did for the world's grey forefathers, have a more immediate bearing upon us than at first sight may appear, and may suggest for us some thoughts about the proper, practical issues of Christian faith in our daily lives.

I. I Take Two Or Three Of The Points Which Come Most Plainly Out From The Words Before Us,

And ask you to notice, in the first place, how faith fills eye and heart with the future.

You will have observed that I have read my text somewhat differently from the form which it assumes in our Authorised Version. Observe that the words And were persuaded of them,' in our Old Version are a gloss,--no part of the original text. Observe, further, that the adverb afar off' is intended to apply to both the clauses: Having seen them,' and embraced them.' And that, consequently, embraced' must necessarily be an inadequate representation of the writer's idea; for you cannot embrace a thing that is afar off'; and to embrace the promises' was the very thing that these men did not do. The meaning of the word is here not embraced, but saluted or greeted; and the figure that lies in it is a very beautiful one. As some traveller topping the water-shed may see far off the white porch of his home, and wave a greeting to it, though it be distant, while his heart goes out over all the intervening, weary leagues; or as some homeward-bound crew catch, away yonder on the horizon, the tremulous low line that is home, and welcome it with a shout of joy, though many a billow dash and break between them and it, these men looked across the weary waste, and saw far away; and as they saw their hearts went out towards the things that were promised, because they judged Him faithful that had promised.' And that is the attitude and the act which all true faith in God ought to operate in us.

So, then, here are two things to think about for a moment. One, Faith's vision; the other, Faith's greeting.

People say, Seeing is believing.' I should be disposed to turn the aphorism right round, and to say, Believing is seeing.' For there is a clearer insight, and a more immediate, direct contact with the thing beheld, and a deeper certitude in the vision of faith than in the poor, purblind sight of sense, all full of illusions, and which has no real possession in it of the things which it beholds. The sight that faith gives is solid, substantial, clear, certain. If I might so say, the true exercise of faith is to stereoscope the dim ghostlike realities of the future, and to make them stand out solid in relief there before us. And he who, clasping the hand, and if I might so say, looking through the eyes, of God, sees the future, in humble acceptance of His great words of promise, in some measure as God sees it--has a source of knowledge, clear, immediate, certain, which sense with its lies and imperfections, is altogether inadequate even to symbolise. The vision of Faith is far deeper, far more real, far more correspondent to the realities, and far more satisfying to the eye that gazes, than is any of the sight of sense. Do not you be deceived or seduced by talk that assumes to be profound and philosophical, into believing that when you venture your all upon God's word, and doing so say, I know, and behold mine inheritance,' you are saying more than calm reason and common-sense teaches us. We have the thing, and we see it, if we believe Him that in His word shows it to us.

Well, then, still further, there is suggested that this vision of faith, with all its blessed clearness and certitude and sufficiency, is not a direct perception of the things promised, but only a sight of them in the promise. And does that make it less blessed? Does the astronomer, who sits in his chamber, and when he would most carefully observe the heavens, looks downwards on to the mirror of the reflecting telescope that he uses, feel that he sees the starry lights less clearly and less really than when he gazes up into the abyss itself and sees them there? Is not the reflection a better and a more accurate source of knowledge for him than even the direct observation of the sky would be? And so, if we look down into the promise, we shall see, gleaming and glittering there, the starry points which are the true images adapted to our present sense and power of reception of the great invisible lights above. God be thanked that faith looks to the promises and not to the realities, else it were no more faith, and would lose some of its blessedness.

And then, still further, let me remind you that this vision of faith varies in the measure of our faith. It is not always the same. Refraction brings up sometimes, above the surface of the sea, a spectral likeness of the opposite shore, and men stand now and then upon our southern coasts, and for an hour or two, in some conditions of the atmosphere, they see the low sandhills of the French or the Belgian coast, as if they were at arm's length. So faith, refracting the rays of light that strike from the Throne of God, brings up the image, and when it is strong the image is clear, and when it flags the image fades away into the light of common day'; and where there glowed the fair outlines of the far-off land, there is nothing but a weary wash of waters and a solitary stretch of sea.

My brother! do you see to it that this vision of faith is cultivated by you. It is hard to do. The pressure of the present is terribly strong; the chains of sense that hold us are very adamantine and thick; but still it is possible for us to cultivate the faculty of beholding, and to train the eye to look into that telescope that pries into distant worlds, and brings eternal glories near. No pair of eyes can look the one at a thing near, and the other at a thing afar off; at least if they do the man squints. And no soul can look so as to behold the unseen glories if its eye be turned to all these vanities here. Do you choose whether you shall, like John Bunyan's man with the muckrake, have your eyes fixed upon the straws and filth at your feet, or whether you will look upwards and see the crown that is glittering there just above your head, and ready to drop upon it. Those all in faith saw the promises.'

Yes! And when they saw them they greeted them. Their hands and their hearts went out, and a glad shout came to their lips as they beheld the fair vision of all the wonder that should be. And so faith has in it, in proportion to its depth and reality, this going out of the soul towards the things discerned. They draw us when we see them.

One of our seventeenth-century prose writers says:--Were the happiness of the next world as closely apprehended as felicities of this, it were a martyrdom to live.' It is true. If we see, we cannot choose but love. Our vision will break into desire, and to behold is to yearn after. Oh, Christian men and women! Do we know anything of that going out of the soul, in a calm transport of deliberate preference to the things that are unseen and eternal It is a sharp test of the reality of our Christian profession; do not shrink from applying it to yourselves.

II. And Now In The Next Place, We See Here How Faith Produces A Sense Of Detachment From The Present.

They confessed that they were strangers and pilgrims on the earth.' The writer is, no doubt, referring to the words of Abraham when he stood up before the Hittites, and asked for a bit of ground to lay his Sarah in--I am a stranger and a sojourner with you'; and also to Jacob's words to Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years.' These utterances revealed the spirit in which they looked upon the settled order in the midst of which they dwelt. They felt that they were not of it, but belonged to another.

Now there are two different kinds of consciousness that we are strangers and sojourners here. There is one that merely comes from the consideration of the natural transiency of all earthly things, and the shortness of human life. There is another that comes from the consciousness that we belong to another kingdom and another order. A stranger' is a man who, in a given constitution of things, in some country with a settled government, owes allegiance to another king, and belongs to another polity. A pilgrim' or a sojourner' is a man who is only in the place where he now is for a little while. So the one of the two words expresses the idea of belonging to another state of things, and the other expresses the idea of transiency in the present condition.

But the true Christian consciousness of being a stranger and a sojourner' comes, not from any thought that life is fleeting and ebbing away, but from the better and more blessed operation of the faith which reveals the things promised, and knits me so closely to them that I cannot but feel separated from the things that are round about me. Men who live in mountainous countries, be it Switzerland, or the Highlands, or anywhere else, when they come down into the plains, pine and fade away sometimes, with the intensity of the Heimweh,' the homesickness which seizes them. And we, if we are Christians, and belong to the other order of things, shall feel that this is not our native soil, nor here the home in which we would dwell. Abraham could not go to live in Sodom, though Lot went; and he and his son and grandson kept themselves outside of the organisation of the society in the midst of which they dwelt, because they were so sure that they belonged to another. Or, as the context puts it, they dwelt in tents because they looked for the City: It is only sad, disheartening, cutting the nerve of much activity, destroying the intensity of much joy, drawing over life the pall of a deep sadness for a man to say, Seventy years are a hand-breadth. I am a stranger and a sojourner.' But it is an ally of all noble, intense, happy living that a man should say, My home is with God. I am a stranger and a sojourner here.' The one conviction is perfectly consistent with even desperate absorption in present things. Let us eat and drink, for to-morrow we die,' is quite as legitimate a conclusion from the consciousness of human frailty, as, Let us live for heaven, for to-morrow we die.' It all depends upon what is the source and occasion of this consciousness, whether it shall make us bitter, and shall make us cling to the perishable thing all the more because it is going so soon, or whether it shall lift us up above all these transient treasures or sorrows and fill our hearts with the glad conviction, I am a citizen of no mean city, and therefore here I am but a stranger.'

My brother! does your faith lessen the bonds that bind you to earth? Does it detach you from the things that are seen and temporal, or is your life ordered upon the same maxims and devoted to the pursuit of the same objects, and gladdened by the same transitory and partial successes, and embittered by the same fleeting and light afflictions which rule and sway the lives that are rooted only in earth as the tempest sways the grass on the sandhills? If so, what business have we to call ourselves Christians? If so, how can we say that we live by faith when we are so blind, and so incapable of seeing afar off, that the smallest trifle beside us blots out from our vision, as a fourpenny piece held up against your eyeball might do the sun itself in the heavens there. True faith detaches a man from this present. If your faith does horde that, look into it and see where the falsity of it is.

III. And, Lastly, My Text Brings Out The Thought Of How This Same Faith Triumphs In The Article Of Death.

These all died in faith.'

That is a very grand thought as applied to those old patriarchs, that just because all their lives long God had done nothing for them of what He had promised, therefore they died believing that He was going to do it. All their disappointments fed their faith. Because the words on which they had been leaning all their lives had not come to a fulfilment, therefore they must be true. That is a strange paradox, and yet it is the one which filled these men's hearts with peace, and which made the dying Jacob break in upon his prophetic swan-song, at the close, with the verse which stands in no relation to what goes before it, or what comes after it. I have waited for Thy salvation, O Lord.' These all died in faith' just because they had not received the promises.'

So, dear brethren, for us the end of life may have a faith nurtured by disappointments, made more sure of everything because it has nothing; certain that He calls into existence another world to redress the balance of the old, because here there has been so much of bitterness and weariness and woe. And our end like theirs may be an end beatified by a clear vision of the things that no man hath seen, nor can see'; and into the darkness there may come for us, as there came of old to another, an open heaven and a beam of God's glory smiting us on the face and changing it into the face of an angel. And so there may come for us all in that article and act of death, a tranquil and cheerful abandonment of the life which has been futile and frail, except when thought of as the vestibule of heaven. Some men cling to the vanishing skirts of. this earthly life, and say, I will not let thee go.' And others are able to say, Lord! I have waited for Thy salvation.' Now lettest Thou Thy servant depart in peace.'

These all died in faith'; and the sorrows and disappointments of the past made the very background on which the bow of promise spanned the sky, beneath which they passed into the Promised Land. These all died in faith'; with a vision gleaming upon the inward sense which made the solitude of death bliss, and with a calm willingness to depart, and to be with Christ, which is far better.'

Choose whether you will live by sense and die in sorrow, or whether you will live by the faith of the Son of God, and die to enter the City which hath foundations,' which He has built for them that love Him, and which even now, in seasons of calm weather,' we can see shining on the hill top far away.

Maclaren: Heb 11:14

Seeking The Fatherland

They that say such things declars plainly that they seek a country.' Heb. 11:14.

WHAT things? Evidently those which the writer has just been saying that the patriarchs of old said,' as stated in the previous words--They confessed that they were strangers and pilgrims upon earth.' The writer has in his mind, no doubt, some of the beautiful incidents of the Book of Genesis; especially, I suppose, that very touching one where Abraham is standing up by the side of his dead, in the presence of the sons of Heth, and begs from them for the first time a little piece of land that he could call his own. He tells them that he is a stranger and a sojourner amongst them, and wants the field and the cave that is therein' in which to bury his dead. Or he may be thinking of the no less touching incident, when Jacob, in his extreme old age, tells the King of Egypt that the days of the years of his pilgrimage have been few and evil, not having attained to the years of his father.

The writer points to these declarations, and reads into them what he was entitled to read into them, something more than a mere acceptance of the external facts of the speakers' condition, as wanderers in the midst of a civilisation to which they did not belong. He sees gleaming through the primary force of the words the further hope which the patriarchs cherished, though it was, as it were, latent in the nearer hope of an earthly inheritance--viz., that of the city which hath foundations, and the country which they could call their own.

Although the writer is not adducing these patriarchs as being patterns for us, but is only establishing his great thesis that they lived by faith in a future blessing, as we ought to do, still we may take the words of my text, with a permissible amount of violence, as appropriate to all of us who call ourselves Christians. They who say such things do hereby declare plainly,' and by their lives should declare more plainly still, that they are seeking a country.'

I. Note, Then, First Of All, The Remarkable Representation Here Given Of That Furore For Which Christians Look, As Being Their Native Land.

The word of our text is very inadequately rendered in our Authorised Version as merely a country.' Fully and etymologically rendered, it would be the fatherland.' Whether we choose to adopt that somewhat un-English expression or no, at all events, the idea conveyed is that these men, having come out from Mesopotamia, and being wanderers, in their goat's-hair tents, in the midst of the fenced cities of Canaan, were thereby seeking for a land which was their native land, their home, the place to which they felt that they belonged far more truly than to the land from which they came out, or to the land in which they were for the moment wandering. That is the idea that I would enforce as needful for all true and noble Christian living, the recognition that our true home, the country and the order with which we are connected by all our deepest and most real affinities, the land where, and where only, we shall feel at rest, and surrounded by familiar things and loved persons, is that land which lies beyond the flood.

We do not belong, and should feel that we do not belong, to the place and order where we happen to stand to-day. This present and the order of things here should be for us either like that Aram Naharaim, the Syria between the two rivers,' the dust of which Abraham had shaken from off his feet; or it should be like that rotten though splendid civilisation into the midst of which He came, and of which He sternly refused to enrol Himself as a citizen. Our home is where Jesus Christ is, and there is something profoundly wrong in us unless we feel that that, and not this, is our native soil, and that there, and not here, is the place to which we belong.

Our colonists on the other side of the world, though they have never seen England, talk about going home.' And so we, inhabitants of this outlying colony of the great city, ought to look across the flood, and sometimes catch a sight of those bright realms beyond, and always feel that they are really our native land. They that say such things declare plainly' that they are not citizens here, but belong yonder.

II. Then, Mark Again, The Other Parallel Which May Be Drawn Between These Men's Attitude And Ours, In That Their Whole Career Was A Seeking The True Fatherland.

Again, our translation is inadequate because it does not give the energetic force of the word that is rendered seek.' It was not a seeking, on the part of the patriarchs, in the sense of looking for an unseen thing, or searching about to find an undiscovered one. That was all done for them by God. They had not to seek in that unsatisfactory and disturbing sense, but they had to seek, in the sense of projecting their desires onwards to the blessing that God held out in His hand for them, and letting their faith grasp the promise and their thoughts expatiate in the future, which was as sure to them as the present, because God had made it. The word for seeking in the original is very emphatic. It implies the going out of longings and yearnings and thoughts to something which is there, to be grasped and laid hold of. Thank God we have not to seek our native soil as wanderers who may perchance fail in our quest, and die at last homeless. It is brought to us, and certified to us by the divine veracity, sealed to us by the divine faithfulness, reserved for us by the divine power, made possible for us by the divine forgiving mercy. But still we have to seek, letting our hearts go out towards that good land, letting our thoughts play about it and become familiar with it, letting our desires tend towards it, and ever, in all the dusty ways of daily life, and amidst all the distractions of monotonous and recurring duties, keeping our heads above the mist and looking into the clear blue, where we may see the vision of the certain future.

The management and discipline of our thoughts is included in that seeking, and I am afraid that that is a part of Christian culture woefully neglected by the average Christian of this day. If we consider the comparative magnitude of the future and the present, and the certain issue of the present in the future, are our thoughts of it such as common-sense would make them? Is that land that is very far off' a frequent ordinary subject of contemplation by us, in the midst of the hurry and bustle of our daily life? Or have we let the glasses of the telescope of hope get all dimmed and dirty; and when we do polish them up, do we use them to look at the stars with, or at the earth and its beauties? Whither do my anticipations of the future tend? Is my hope shortsighted or longsighted? Is it only able to see the things on this side the river, or can it catch any of the glories beyond? Our fault is not in not living enough in the future, but in the selection of the future in which we live. We are saved.by hope,' if we rightly direct the hope. We are ruined by hopes when they are cribbed, cabined, and confined to this miserable present. Brother! do you seek your home by the cultivation of the contemplation of it and the desire for it, and so almost emulate the divine prerogative and call things that are not as though they were?

Oh! how different our lives would be if we walked in the light of that great hope, and how different everything here would be if we regarded all here as auxiliary and subsidiary to that.

Above all, if it were true of us, as it ought to be in accordance with our profession of being Christians, that we seek a country, should we think about death as we do? Should we drape it in such ugly forms? Should we shrink from it as most of us, I fear, do as a dread and an enemy and a disaster? No doubt there is, and there always will be, a natural shrinking; but the man who can say that to die is to be with Christ, and who sets that thought ever before him, will be helped over the dark gulf; and the shrinking will be turned, if not into desire at least into calm scorn of the last enemy, the encounter with whom does not diminish his longing to be with his Lord.

These are heights of Christian feeling so far above most of us that we are tempted to think them unreal and fantastic; but they are the heights to which we should naturally rise, if once we realised the greatness, the blessedness, the certainty of that hidden hope above. Dear friends, if we look onwards to our own end, are we only or chiefly conscious of a cold thrill of recoil and repulsion? Let us ask ourselves if our feeling corresponds to our profession that Christ is our life, and that where He is is our heaven and our hope.

III. Lastly, Notice The Unmistakable Witness Of Profession And Life Which We Are To Bear.

They declare plainly.' They make it absolutely and unmistakably manifest, says the writer, that they seek a country. It did not need that Abraham should stand up before the sons of Heth and say,' I am a pilgrim and a sojourner amongst you.' They all knew it. There was his tent outside the city walls, and a strange life that little tribe of people, he and his followers, lived, wandering up and down the land and refusing to settle themselves anywhere. They lived a life unlike that of the people among whom they dwelt. We know that in these early days there were fenced cities, outside the walls of which they dwelt, and there all the evidences of a highly developed and advanced civilisation existing in the land. These patriarchs lived like gypsies in the country, roaming everywhere but rooted nowhere; and the reason they so lived was that they looked for a city which hath foundations.'

Yes! the man, before the eyes of whose faith there is ever shining that permanent state of blessed union with Jesus Christ and of sweet society with all the good, can afford to recognise the things that are seen as transient, as they must be. He will be in no danger of mistaking the fleeting shows for eternal realities. If we are looking for the city we shall dwell in tabernacles; and the more our faith grasps the permanent realities beyond, the more will our experience realise the transitoriness of the things here by our sides.

The very fact that men call themselves Christians is a declaration that they are seeking for a city. Do you act up to your declaration? Is your Christianity a matter of lip or of life? Have you pitched your tents outside the city to confirm your declaration that you do not belong to this community? And do you live as in it, but not of it?

Our outward lives ought to make most distinctly manifest that we are citizens of the heavens, and that will be made manifest by abstinence from a great deal. There are many things, right enough in themselves, which are not expedient, and therefore not right, for a Christian man to do, if they fasten him down to this present. And you will have to cut yourselves loose from a good deal to which otherwise it would be permissible for you to be attached, if you intend to rise towards God; and whatever we do like other people, we shall have to do from a manifestly different temper or spirit. Two men may engage in precisely the same occupation. For instance, there may be two tellers at one side of a bank counter, or two depositors on the other, doing exactly the same things, and yet one of them may do them so as to' declare plainly,' even in that act,'that he is seeking a country,' and that he is not wholly swallowed up in the love and high estimate of worldly wealth. The motive from which, the end towards which, the help by which, the accompanying thoughts with which, we do our daily, secular work, may hallow it, and make it express our heavenly-mindedness, as completely as if we went apart on the mountain, and held communion in prayer and praise with God.

We do not want plain' declarations by so-called religious acts, still less by religious professions, half as much as we do plain declarations by an obviously Christian way of doing secular things, and living the daily life of men upon earth. Remember the illustration from the conduct of the very men of whom my text speaks. I said that they kept themselves aloof from the civilisation around them. That requires modification to be a full statement of the case. They threw themselves into it, when necessary, with all energy. Lot went down to Sodom because it offered good grazing land. He behaved just as many professing Christians handle the world, going down amongst the slime.pits and the scoundrels for the sake of making a little money out of them--whilst Abraham stopped on the more barren pastures of the hills, with freedom, security, and holiness. When Lot got what he deserved, and was involved in the disaster of the city that he had made his home, Abraham did not say,' It is a very sad thing, but Lot must get himself out of the difficulty.' He buckled on his sword and armed his followers, turning himself into a soldier for the time being, and promptly gave chase to the robbers, following them all through the night, along the whole length of the Holy Land, and pounced upon them, routing them, as they lay in fancied security, and liberating their prisoner, who was the captive of his own lust and covetousness much more sadly than of the Eastern marauders.

And so, the detachment from the present, which is needful for Christian men, is to be combined with the most energetic discharge of the duties which we owe to ourselves and to those around us, and especially to be combined with the most diligent work for those who have fallen captive to the snares of the world which we, by His mercy, have been able to escape. And he will best manifest, and most plainly declare, that he seeks a country who seeks most earnestly to hallow all ordinary life, and to do the work, here and now, which God prescribes for him. There is an old story about a question being put to some good man who was fond of playing chess. What would you do if, when you were at the chess-board, you were told that Jesus Christ was coming?' Finish the game' was the wise answer. There is another story about a scene in the American House of Representatives in its early time. A great darkness came on during the sitting, and some timid souls began to think that the last day was at hand. The President said, Bring candles and let us go on with the debate.' If the Master is coming, we are best found doing our work. Yes! Best doing our work, if it is His work. And all our work may be His if it is done for His sake and in His strength.

Christian men and women! see to it that there be no ambiguity about your position, no mistaking your nationality, and that in your life, without ostentation, without offensively forcing your religion upon peoples' notice, you declare plainly that you, at any rate, seek your native home.

Maclaren: Heb 11:16

The Future Which Vindicates God

Wherefore God is not ashamed to be called their God; for He hath prepared for them a city.'--Heb. 11:16.

THESE are bold words. They tell us that unless God has provided a future condition of social blessedness for those whom He calls His, their life's experience on earth is a blot on His character and administration. He needs heaven for His vindication. The preparation of the City is the reason why He is not' ashamed to be called their God.' If there were not such a preparation, He had need to be ashamed. Then my text, further, by its first word wherefore,' carries our thoughts back to what has been said beforehand; and that is, They desire a better country, that is, a heavenly.' Therefore God is not ashamed of them,' as the Revised Version has it, with a fuller rendering, to be called their God.' That is to say, the attitude of the men who look ever forward, through the temporal, to the things unseen and eternal, is worthy of their relation with Him, and it alone is worthy. And if people professing to be His, and professing that He is theirs, do not so live, they would be a disgrace to God, and He would be ashamed to own them for His,

So there are two lines of thought suggested by our text; two sets of obligations which are deduced by the writer of this Epistle from that solemn name--The God of Abraham, and of Isaac, and of Jacob.' The one set of obligations refers to Him; the other to us. Theft are, then, three things here for our consideration--the name; what it pledges God to do; and what it binds men to seek. Let me ask you to look at these three things with me.

I. First Of All, Then, Regard The Significance Of The Name Round Which The Whole Argument Of Our Verse Turns.

The writer lays hold of that wonderful designation, by which the God of the whole earth knit Himself, in special relationship of unity and mutual possession, to these three poor men--Abraham, Isaac, and Jacob, and he would have us ponder that name, as meaning a great deal more than the fact that these three were His worshippers, and that He was their God, in the sense in which Moloch was the God of the Phoenicians; Jupiter, the god of the Romans; or Zeus of the Greeks. There is a far deeper and sacreder relation involved than that. The God of Abraham, and of Isaac, and of Jacob' means not only that His name was in some measure known as a designation, and in some measure honoured by external worship, by the patriarchs, but it involved much in regard to Him, and much in regard to them. It is the name which He took for Himself, not which men gave to Him, and, therefore, it expresses what He had made Himself to these men. That is to say, the name implies a direct act of self-revelation on the part of God. It implies condescending approach and nearness of communion. It implies possession, mutual and reciprocal, as all possession of spirit by spirit must be. It implies still more wonderfully and profoundly that, just as in regard to the relations between ourselves, so, in regard to the loftiest of all relations, God owns men, and men possess God, because, on both sides of the relationship, there is the same love. Other forms of connection between men and God differ from this deepest of all in that the attitude on the one side corresponds to, but is different from, the attitude on the other. If we think of God as the object of trust, on His side there is faithfulness, on our side there is faith. If we think of Him as the object of adoration, on His side there is loftiness, on our side there is lowliness. If we think of Him as the Supreme Governor, His commandment is answered by our obedience. But if we think of Him as ours, and of ourselves as His, the bond is identical on either part. And though there be all the difference that there is between a drop of clew and the boundless ocean, between the little love that refreshes and bedews my heart, and the great abyss of the same that lies, not stagnant though calm, in His, yet my love is like God's, and God's love is like mine. And that is the deepest meaning of the name, the God of Abraham, and of Isaac, and of Jacob':--mutual possession based upon common and identical love.

And then, of course, in so far as we are Concerned, the name carries with it the most blessed depths of the devout life, in all its sacredness of intimacy, in all its sweetness of communion, in all its perfectness of dependence, in all its victory over self, in all its triumphant appropriation, as its very own, of the common and universal good. It is much to be able to say Our God, our help in ages past.' It is more to be able to say My Lord and my God.' And that appropriation deprives no other of his possession of God. I do not rob you of one beam of the sunshine when it irradiates my vision. We take in of the common land that which belongs to us, and no other man is the poorer or has the less for his. My God is thy God; and when we each realise our individual and personal relation to Him, as expressed by these two little words, then we are able to say, in close union,' Our God, the God and Father of us all.' So much, then, for the name.

II. Now A Word Or Two, In The Second Place, As To What That Name Pledges God To Do.

He is not ashamed' of it, for He hath prepared for them a city.' Now I do not need to enter at all upon the question as to whether the three patriarchs to whom my text has original reference had any notion of a future life. It matters nothing where or how they thought that that coming blessing towards which they were ever looking was to be realised. The point of the text is that, in any case, they were servants of a future promised to them by God, as they believed, and that that future shaped their whole life.

Think of what their life was. How all their days, from the moment when Abraham left his home, to the moment when the dying Jacob said, with a passion of unfilled expectancy, which yet had in it no hesitancy or doubt or rebuke, I have waited for Thy salvation, O Lord,' that future shaped their whole career! And then, if the end of all was that they lay down in the dust and died, having been lured on from step to step by dazzling illusions dangled before them, which were nothing but dreams, what about the God who did it? and what about their relation to Him! Would there be anything in such a God deserving to be worshipped? Might He not be ashamed of' being called their God' if that was all that they got thereby? God needs the City for His own vindication.

Now that seems to be a daring way of putting it, but it is only another form of expressing a very plain thought, that the facts of the religious life here on earth are such as necessarily do involve a future of blessedness, and a heaven.

I need not, I suppose, dwell for more than just in a sentence upon the first plain way in which this truth may be illustrated-namely, that nothing but a future life of blessedness, such as we usually connote by the simple name heaven,' saves God's veracity and the truthfulness of His promises. If we believe that the awful silence of the universe has ever been broken by a divine voice; if we believe that God has said anything to men--apart, I mean, from the revelation of Himself made by our nature and in our daily experience --we must believe that He has promised a life to come. And unless such a life do await those who, humbly and with many faults and imperfections, have yet clung to Him as theirs, and yielded themselves to Him as His possession, then,

The pillared firmament is rottenness,And earth's base built on stubble.'

Let God be true and every man a lie. Unless there is a heaven, He has flashed before us an illusion like that which has tempted many a wanderer into the bog to perish. He has fooled us with a mirage, which at the distance looked like palm-trees and cool, flashing lakes, and when we reach it is only burning sand, strewn with bleached bones of the generations that have been cheated before us. God is not ashamed… for He hath prepared a city:

But, then, there is another thought, closely connected with the preceding, and yet capable of being dealt with separately, and that is that there is a blot ineffaceable on the divine character unless the desires which He Himself has implanted have a reality corresponding to them. That is true, of course, in the most absolute sense, in regard to all the physical necessities and yearnings which the animal nature possesses. In all that region God never sends mouths but He sends meat to fill them; and need is the precursor and the prophecy of supply. So it is in regard to the whole creation; so it is in regard to that in us which we share in common with them. Care never irks the full-fed beast. No ungratified desires torture the frame of the short-lived creatures. Foxes have holes, and the birds of air have their roosting-places'; and all beings dwell in an environment absolutely corresponding to their capacities, and fitted to satisfy their necessities. But amongst them stalks the exile of creation, man; blessed, though he sometimes thinks he is cursed, with longings which the world has nothing to satisfy; and with ideals which are never capable of realisation amidst the imperfections and fleetingnesses of time. And is that to be all? If so, then God is a tyrant and not a god, and there is little to love in such a character, and He might be ashamed, if He is not, to have made men like that, so ill-fitted for their abode, and to have bestowed upon them the possibility of imagining that to which realisation shall be for ever denied.

And if that is true in regard of many of the desires of life, apart altogether from religion, it becomes still more manifestly and eminently true in regard of Christian experience and devout emotions. For if there is any one thing which an acceptance of Christianity in the heart and life is sure to do, it is to kindle and make dominant longings, yearnings rising sometimes to pain, which the world is utterly unable to satisfy. Is it ever to be so? Then, oh then, better for us that we should never have known that name; better for us that we had nourished a blind life within our brains; better for us that we had never been born. But He hath prepared for them a city,' where wishes shall be embodied, and the ideal shall be reality, and desires shall be fulfilled, and everything that has dwelt, silently and secretly, in the chambers of the imagination shall come forth into the sunlight. Morning dreams are proverbially true. We are not of the night, nor of the darkness: we are the children of the day,' and our dreams are one day to pass into the sober certainty of waking bliss.

Then there is another thought still, and that is that it would be a blot ineffaceable on the divine character if all the discipline of life were to have no field in the future on which its results could be manifested. These three poor men were schooled by many sorrows. What were they all for? For the City. And in like manner the facts of our earthly life and our Christian experiences are equally inexplicable and confounding unless beyond these dim and trifling things of time there lie the sunlit and solemn fields of eternity, in which whatsoever of force, valour, worthiness, manhood, we have made our own hero shall expatiate for ever more.

I do not moan that life is so sad and weary that we need to call another world into existence to redress the balance of the old. I think that is only very partially true, for we are always apt in such considerations to minimise the pleasures on the whole, and to exaggerate the pains on the whole, of the earthly life. But I mean that the one true view of all that befalls us here on earth is discipline; and that discipline implies an end for which it is applied, and a realm in which its results are to be manifested. And if God carefully trains us, passes us through varieties of condition, in order to evolve in us a character conformed to His will; puts us to the long threescore years and ten of the apprenticeship, and then has no workshop in which to occupy us afterwards, we are reduced to a state of utter intellectual bewilderment, and life is an inextricable tangle and puzzle.

You may go into certain prehistoric depots, where you will find lying by thousands flint weapons which have been carefully chipped and shaped and polished, and then, apparently, left in a heap, and never anything done with them. Is the world a great cemetery of weapons prepared and then tossed aside like that? We need a heaven where the faithfulness of the servant shall be exchanged for the joy of the Lord, and he that was faithful in a few things shall be made ruler over many things.

III. And Now A Word About My Last Thought; And That Is, What This Name Binds Christian People To Seek.

My text in its former part says, They desire a better country, that is, a heavenly: wherefore God is not ashamed to be called their God.' If Abraham, instead of stopping under the oak tree at Mamre, had gone down into Sodom with Lot, and taken up his quarters there; or if he had become a naturalised citizen of Hebron, and struck up alliances with the children of Heth, would the Sodomites or the Hebronites or the Hittites have thought any the better of him therefor? As long as he kept apart from them, he witnessed to the promise, and God looked upon him and blessed him. But if, professing to lo0k for the city which hath the foundations,' he had not been content to dwell in tabernacles, God would have been ashamed of him to be called his God.

Translate that into plain English, and it is this. As long as Christian people live like pilgrims and strangers, they are worthy of being called God's, and God is glad to be called theirs. And as long as they do so, the world will know a religious man when it sees him, and, though it may not like him, it will at least respect him. But a secularised Church or individuals who say that they are Christians, and who have precisely the same estimates of good and evil as the world has, and live by the same maxims, and pursue the same aims, and never lift their eyes to look at the City beyond the river, these are a disgrace to God and to themselves, and to the religion which they say they profess.

I cannot but feel--and feel, I think, in growing degree--that one main clause of the woful feebleness of our average Christianity is that our hopes and visions of the City which hath the foundations have become dim, and that, to a very large extent, the thoughts of the rest that remaineth for the people of God' is dormant in the minds of the mass of professing Christian people.

Oh, dear friends! if we will yield to that sweet, strong appeal that is made to us in the name, and, feeling that God is ours and we are His, will turn our hearts and thoughts more than, alas! we have done, to that blessed hope, Jesus will not be ashamed to call us brethren, nor God be ashamed to be called our God. Let us beware that we are not ashamed to be called His, nor to declare plainly that we seek a country.'

Maclaren: Heb 11:24-27

The Faith Of Moses

By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing Him who is invisible.'--Heb. 11:24-27.

I HAVE ventured to take these verses as a text, not with the idea of expounding their details, or even of touching many of the large questions which they raise, but for the sake of catching their general drift. They are the writer's description of two significant instances in the life of the great Lawgiver of the power of faith. He deals with both in the same fashion. He first tells the act, then he analyses its spring in the state of feeling which produced it, and then he traces that state of feeling to certain external facts which were obvious to the faith of Moses. The Great Refusal,' by which he flung up his position at the court of Pharaoh, and chose to identify himself with his people, is the one. His flight from Egypt to the solitudes of Horeb is the other. The two acts are traced to the states of feeling or opinion in Moses. The former came from a choice and an estimate. He chose to suffer with the people of God'; and he esteemed the reproach greater riches than the treasures in Egypt.' The latter in like manner came from a state of feeling. He forsook Egypt, not fearing the wrath of the king.' What underlay the choice, the estimate, the courage? He had respect,' or more literally and forcibly, he looked away to the recompense of the reward,' He saw Him who is invisible.' So, an act of vision which disclosed him a future recompense and a present God was the basis of all. And from that act of vision there came states of mind which made it easy and natural to choose a lot of suffering and humiliation, and to turn away from all the glories and treasures and wrath of Egypt.

That is to say, we have here two things--what this man saw, and what the vision did for his life, and I wish to consider these two. The same sight is possible for us; and, if we have it, the same conduct will certainly follow.

I. Note Then, First, What This Man Saw.

Two things, says the writer. He looked away to the recompense of the reward,' and he saw God. Now I need not remind you, I suppose, that these two objects of real vision correspond to the two elements of faith which the writer describes in the first verse of our chapter, where he says that it is the substance of things hoped for'; to which corresponds the recompense of the reward,' and the evidence of things not seen,' to which answers Him who is invisible.'

Now, that conception of faith, as having mainly to do with the future and the unseen, is somewhat different superficially from the ordinary notion of faith, set forth in the New Testament, as being trust in Jesus Christ. But the difference is only superficial, and arises mainly from a variety in the prominence given to the elements which both conceptions have in common. For the faith which is trust in Jesus Christ is directed towards the unseen, and includes in itself the realisation of the future. And the faith which is vivid consciousness of the invisible world, and realisation of a coming retribution, finds them both most clearly and most surely in that Lord in whom, though now we see Him not, yet believing we rejoice,' and anticipate the future end of our faith, even the salvation of our SOULS.

So we may take these two points that emerge from our text, and look at them as containing for our present purpose a sufficient description of what our faith ought to do for us.

There must be, first, then, a vivid and resolute realisation of future retribution. Now, note that this same expression, a somewhat peculiar one, the recompense of the reward,' is found! again in this letter in directly the opposite reference from that which it has here. In the second chapter of the Epistle we read that every transgression and disobedience shall receive its just recompense of reward.' Both recompense by punishment and by blessedness are included in the word, so that its meaning is the exact requital of good or evil by a sovereign judge.

And that is the very purpose which faith has for one of its chief functions, to burn in the conviction on our slothful minds--that all that is round about us is at once cause and consequence; that life is a network of issues of past actions, and of progenitors of future ones; that nothing that a man does ever dies; that,

Through his soul the echoes roll,And grow for ever and for ever'

that whatsoever a man soweth that shall he also reap.' Character is the result of actions. Condition is largely, if not altogether, dependent upon conduct and upon character. And, just as the sandstone cliffs were laid down grain by grain by an evaporated ocean, and stand eternal when the waters have all vanished, so whatever else you and I are making of, and in, our lives, we are making permanent cliffs of character which will remain when all the waves of time have foamed themselves away.

That process, which is going on moment by moment all through our lives, Christian faith follows beyond the grave. It works right up to the edge of the grave as everybody can see, and many a man's last harvest of the seed that he sowed to the flesh is his, when laid a corrupted corpse into his coffin. But does it stop there? The world may say, We know not.' Christian faith overleaps the gulf and sees the process going on more intensely and unhindered in the life yonder. We are like signalmen in their isolated boxes. They pull a lever, and the points a quarter of a mile away are shifted. The man does not see what he has done, but he has done it all the same. And when his time for travelling comes, he will find that he has determined the course on which he must run by the actions that were done here.

And so, brethren, this conviction, not merely as being a selfish looking for a peaceful and blessed heaven, as some people try to vulgarise the conception, but as being the thrilling consciousness that every deed has its issues, and is to be done, or refrained from, in view of these, this is what is meant by the word of my text: he looked away' to the recompense of reward.

Now remember that such a vision clear and definite before a man, substantial and solid and continuous enough to become a formative power in his life, and even to determine its main direction, is only realisable as the result of very special and continuous effort. The writer of the letter employs a singular and a strong word, which I have tried to English by the phrase looking off unto the recompense.' He turned away by a determined effort of resolution, averting his gaze from other things in order to fix it on the far off thing. One use of the tube of the telescope is to shut out cross lights, and concentrate the vision on the far off object, looked at undisturbed. Unless we can thus shut off on either side these dazzling and bewildering brilliances that dance and flicker round us, we shall never see clearly that solemn future and all its infinite possibilities of sorrow or of blessedness. The eye that is focused to look at the things on the earth cannot see the stars. When the look-out man at the bow wants to make sure whether that white flash on the horizon is a sun-smitten sail or a breaker, he knits his brows and shades his eyes with his hand, and concentrates his steady gaze till he sees. And you and I have to do that, or the most real things in the universe, away yonder in the extreme distance, will be problematical and questionable to us. Oh, brother! our Christian lives would be altogether different if we made the resolve and kept it, to fix our gaze on' the recompense of the reward.'

Then the next thing that this man saw, says my text, was Him who is invisible.'

Now I do not suppose that there is any reference there to the miraculous manifestations of a divine presence which were given to the lawgiver, for these came long after the incidents which are being dealt with in my text. True! he saw God face to face amidst the solitudes and the sanctities of Sinai. But that is not at all what the writer is thinking about hero. He is thinking about the vision which was given to Moses, in no other fashion than it may be given to us, if we will have it, the sight of God to the inward eye, which is the bliss of solitude,' and ministers strength to our lives, in solitude or in society. The conscious realisation of God's presence in our minds and hearts and wills, and the whole trembling and yet rejoicing inner man, aware that God is near, are what is meant by this vision of Him. The realisation of His presence continually, the sight of Him in nature, so that every bush burns with a visible deity, and every cloud is the pillar in which He moves for guidance, the realisation of His presence, in history, in society, operating all changes and working round us, and in us, and on us--this is the highest result of a true religious faith.

And it is worthy to be called sight. For not the vision of the eye is the source of the truest certitude, but the vision of the inward spirit. A man may be surer of God than he is of the material universe that he touches and handles and beholds. The vision that a trustful heart has of God is as real, as direct, and, I venture to say, more assured, than the knowledge which is brought to us through sense.

And such a vision ought to be, and will be if we are right, no disturbing or unwelcome thought, but a delight and a strength. A prisoner in a solitary cell sometimes goes mad because he knows that somewhere in its walls there is a peep-hole at which, at any moment, the eye of a gaoler may be on the watch. But the loving heart that yearns after God has nothing but joy in the otherwise awful thought, If I take the wings of the morning, Thou art there. If I fly to the uttermost parts of the west, there I meet Thee.' If I make my bed in the grave, Thou art there. Thou hast beset me behind and before.' Brethren, either our ghastliest doubt or our deepest joy is, Thou, God, seest me.' When I awake I am still with Thee.'

II. And Now, Secondly, Notice What The Vision Did For This Man.

I cannot do more than touch very lightly upon the various points that are involved here. But I would have you notice in general that the writer masses the enemies of a noble life, which Moses overcame by this sight, in three general classes- pleasures, treasures, dangers. The faith of Moses lifted him above ignoble pleasures, saved him from coveting fleeting possessions, armed him against mere corporeal perils. And these three--delights, rules, dangers, may be roughly said to be the triple-headed Cerberus that bars our way. Let us look how the vision will help to overcome them all.

This sight will take the brightness out of ignoble and fleeting pleasures. Moses had the ball at his foot, Jewish legends tell us that the very crown was intended to be placed on his head. However that may be, a life of luxurious ease, of command over men, accompanied by the half deification which in old days hedged a king, were his for the taking; and he turned from them all He did not choose suffering: but he chose to be identified with the people of God, though he knew that thereby he was electing a life of sorrow and of pain. The world has seen no nobler act than that when he passed through the gates of Pharaoh's palace, the fragments of whose glorious architecture we still wonder at, and housed himself in the dark reed huts where the slaves dwelt.

Now that same spirit, both in regard to choice and to estimate, must be ours, and will be ours, if we have any depth and reality of vision of the recompense and of the invisible God. For if you once let the light of these two solemn thoughts in upon the delights of earth, how poor and paltry, how coarse and ignoble, they look! Did you ever see the scenes of a theatre by daylight? What daubs; what rents; what coarse work I Let the light of the recompense' and of God in upon earthly delights, and how they shrivel, and dwindle, and disappear! Ah, brethren! if we would only bring our earthly desires to the touchstone of these two great thoughts, we should find that many a thing that holds us would slacken its grasp, and the fair forms, with their tiny harps, and their sweet songs that tempt us on the flowery island, would be seen for what they are--ravenous monsters whose guests are in the depths of hell He had respect to the recompense of the reward,' and spurned ignoble pleasures. If you see the things that are, you will not be tempted with the things that seem.

And then, further, such a vision will help us to appraise at their true value earthly possessions. I cannot enter upon the question of what the writer means precisely by that singular phrase, attributing to Moses the reproach of Christ.' Whether it implies the reproach borne for Christ, or like Christ, or by Christ, all which interpretations are possible, and have been suggested, need not concern us now. The point is that the twofold vision of which the writer is speaking, let in upon worldly possessions, reveals their emptiness and drossiness, as compared with the true riches.

There are old stories of men who in the night received from fairy hands gifts of gold in some cave, and when the daylight came upon them what had seemed to be gold and jewels was a bundle of withered leaves and red berries, already half corrupted and altogether worthless. There are many things that the world counts very precious which are like the fairy's gold. Nothing that can be taken from a man really belongs to him. The only real riches, correspondent with his necessities, are those which, once possessed, are inseparable from his being, the riches of an indwelling God, and of a nature conformed to His.

And that effect of the vision of the unseen and the future, as bringing down to their true value all the wealth of Egypt and of the world, is a lesson which no man needs more than do we whose lives, and habits of thinking, are passed and formed in a commercial community, in which success means a fortune, and failure means poverty; in which the poor are tempted to look upon the possession of wealth as the only thing to be coveted, and the rich are tempted to look upon it as the one thing to be rejoiced over. Let the light of the future, and of God, ever shine upon your estimates of the worth of the world's wealth.

Lastly, such a vision will arm a man against all perils. I take it that forsaking Egypt' in my text refers to Moses' flight to Horeb. Now, in the book of Exodus that flight is traced to his fear. In my text it is traced to his courage. So, then, there may dwell in one heart fearing and not fearing. There may be dread, as there was with Moses, sufficient to impel him to flight, though not sufficient to induce him to abandon the purpose which made flight necessary. He was afraid enough to shelter himself. He was not afraid enough, by reason of dangers and difficulties, to fling up his mission.

That is to say, the vision will not take away from a man natural tremors, nor will it blind him to real dangers and difficulties, but it will steady his resolve, and make him determined, though he may have to bow before the blast, to yield no jot of his convictions, nor fling away any of his confidence. He will flee to Horeb, if need be, but he will not cease to labour for the redemption of Israel. If we put our trust in God, and live in the continual realisation of future retribution, then, whilst we may prudently adapt our course so as to find a smooth bit of road to walk on, and to avoid dangers which may threaten, we shall never let these either shake our confidence in God, or alter our conviction of what He requires from us.

So I gather up all that I have been trying to say in the one word--the true way to make life noble is the old way, the way of faith. The sight of God, the vision of judgment will make earth's pleasures paltry, earth's treasures dross, earth's dangers contemptible. The way to secure that ennobling and strengthening vision to attend us everywhere, is to keep near to Jesus Christ, and to fix our hearts on Him. In communion with Him pleasures that perish will woo in vain, and possessions from which we must part will lose their worth, and perils that touch the body will cease to terrify; and through faith we shall be more than conquerors in Him that loved us.'

MHCC: Heb 11:1-3

Faith always has been the mark of God's servants, from the beginning of the world. Where the principle is planted by the regenerating Spirit of God, it will cause the truth to be received, concerning justification by the sufferings and merits of Christ. And the same things that are the object of our hope, are the object of our faith. It is a firm persuasion and expectation, that God will perform all he has promised to us in Christ. This persuasion gives the soul to enjoy those things now; it gives them a subsistence or reality in the soul, by the first-fruits and foretastes of them. Faith proves to the mind, the reality of things that cannot be seen by the bodily eye. It is a full approval of all God has revealed, as holy, just, and good. This view of faith is explained by many examples of persons in former times, who obtained a good report, or an honourable character in the word of God. Faith was the principle of their holy obedience, remarkable services, and patient sufferings. The Bible gives the most true and exact account of the origin of all things, and we are to believe it, and not to wrest the Scripture account of the creation, because it does not suit with the differing fancies of men. All that we see of the works of creation, were brought into being by the command of God.

MHCC: Heb 11:4-7

Here follow some illustrious examples of faith from the Old Testament. Abel brought a sacrifice of atonement from the firstlings of the flock, acknowledging himself a sinner who deserved to die, and only hoping for mercy through the great Sacrifice. Cain's proud rage and enmity against the accepted worshipper of God, led to the awful effects the same principles have produced in every age; the cruel persecution, and even murder of believers. By faith Abel, being dead, yet speaketh; he left an instructive and speaking example. Enoch was translated, or removed, that he should not see death; God took him into heaven, as Christ will do the saints who shall be alive at his second coming. We cannot come to God, unless we believe that he is what he has revealed himself to be in the Scripture. Those who would find God, must seek him with all their heart. Noah's faith influenced his practice; it moved him to prepare an ark. His faith condemned the unbelief of others; and his obedience condemned their contempt and rebellion. Good examples either convert sinners or condemn them. This shows how believers, being warned of God to flee from the wrath to come, are moved with fear, take refuge in Christ, and become heirs of the righteousness of faith.

MHCC: Heb 11:8-19

We are often called to leave worldly connexions, interests, and comforts. If heirs of Abraham's faith, we shall obey and go forth, though not knowing what may befall us; and we shall be found in the way of duty, looking for the performance of God's promises. The trial of Abraham's faith was, that he simply and fully obeyed the call of God. Sarah received the promise as the promise of God; being convinced of that, she truly judged that he both could and would perform it. Many, who have a part in the promises, do not soon receive the things promised. Faith can lay hold of blessings at a great distance; can make them present; can love them and rejoice in them, though strangers; as saints, whose home is heaven; as pilgrims, travelling toward their home. By faith, they overcome the terrors of death, and bid a cheerful farewell to this world, and to all the comforts and crosses of it. And those once truly and savingly called out of a sinful state, have no mind to return into it. All true believers desire the heavenly inheritance; and the stronger faith is, the more fervent those desires will be. Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called the God of all true believers; such is his mercy, such is his love to them. Let them never be ashamed of being called his people, nor of any of those who are truly so, how much soever despised in the world. Above all, let them take care that they are not a shame and reproach to their God. The greatest trial and act of faith upon record is, Abraham's offering up Isaac, Gen 22:2. There, every word shows a trial. It is our duty to reason down our doubts and fears, by looking, as Abraham did, to the Almighty power of God. The best way to enjoy our comforts is, to give them up to God; he will then again give them as shall be the best for us. Let us look how far our faith has caused the like obedience, when we have been called to lesser acts of self-denial, or to make smaller sacrifices to our duty. Have we given up what was called for, fully believing that the Lord would make up all our losses, and even bless us by the most afflicting dispensations?

MHCC: Heb 11:20-31

Isaac blessed Jacob and Esau, concerning things to come. Things present are not the best things; no man knoweth love or hatred by having them or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whole lives, it is especially so when we come to die. Faith has a great work to do at last, to help the believer to die to the Lord, so as to honour him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried him through. It is a great mercy to be free from wicked laws and edicts; but when we are not so, we must use all lawful means for our security. In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will and power of God. The pleasures of sin are, and will be, but short; they must end either in speedy repentance or in speedy ruin. The pleasures of this world are for the most part the pleasures of sin; they are always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being more evil in the least sin, than there can be in the greatest suffering. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and thus they become greater riches than the treasures of the richest empire in the world. Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God's providence, and of his gracious and powerful presence with us. Such a sight of God will enable believers to keep on to the end, whatever they may meet in the way. It is not owing to our own righteousness, or best performances, that we are saved from the wrath of God; but to the blood of Christ, and his imputed righteousness. True faith makes sin bitter to the soul, even while it receives the pardon and atonement. All our spiritual privileges on earth, should quicken us in our way to heaven. The Lord will make even Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them. A true believer is desirous, not only to be in covenant with God, but in communion with the people of God; and is willing to fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; because the work she did was faulty in the manner, and not perfectly good, therefore it could not be answerable to the perfect justice or righteousness of God.

MHCC: Heb 11:32-38

After all our searches into the Scriptures, there is more to be learned from them. We should be pleased to think, how great the number of believers was under the Old Testament, and how strong their faith, though the objects of it were not then so fully made known as now. And we should lament that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small, and their faith so weak. It is the excellence of the grace of faith, that, while it helps men to do great things, like Gideon, it keeps from high and great thoughts of themselves. Faith, like Barak's, has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. By faith, the servants of God shall overcome even the roaring lion that goeth about seeking whom he may devour. The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies, like Samson. The grace of God often fixes upon very undeserving and ill-deserving persons, to do great things for them and by them. But the grace of faith, wherever it is, will put men upon acknowledging God in all their ways, as Jephthah. It will make men bold and courageous in a good cause. Few ever met with greater trials, few ever showed more lively faith, than David, and he has left a testimony as to the trials and acts of faith, in the book of Psalms, which has been, and ever will be, of great value to the people of God. Those are likely to grow up to be distinguished for faith, who begin betimes, like Samuel, to exercise it. And faith will enable a man to serve God and his generation, in whatever way he may be employed. The interests and powers of kings and kingdoms, are often opposed to God and his people; but God can easily subdue all that set themselves against him. It is a greater honour and happiness to work righteousness than to work miracles. By faith we have comfort of the promises; and by faith we are prepared to wait for the promises, and in due time to receive them. And though we do not hope to have our dead relatives or friends restored to life in this world, yet faith will support under the loss of them, and direct to the hope of a better resurrection. Shall we be most amazed at the wickedness of human nature, that it is capable of such awful cruelties to fellow-creatures, or at the excellence of Divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? What a difference between God's judgement of a saint, and man's judgment! The world is not worthy of those scorned, persecuted saints, whom their persecutors reckon unworthy to live. They are not worthy of their company, example, counsel, or other benefits. For they know not what a saint is, nor the worth of a saint, nor how to use him; they hate, and drive such away, as they do the offer of Christ and his grace.

Matthew Henry: Heb 11:1-3

Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.

II. An account of the honour it reflects upon all those who have lived in the exercise of it (Heb 11:2): By it the elders obtained a good report - the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.

III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, Heb 11:3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe? 1. That these worlds were not eternal, nor did they produce themselves, but they were made by another. 2. That the maker of the worlds is god; he is the maker of all things; and whoever is so must be God. 3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Psa 33:9. 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that "out of nothing nothing can be made,"which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.

Matthew Henry: Heb 11:4-31

The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined.

I. The leading instance and example of faith here recorded is that of Abel. It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe,

1. What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thusian . Hence learn, (1.) That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall. (2.) After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men. (3.) That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ.

2. What Abel gained by his faith: the original record is in Gen 4:4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read,

II. Of the faith of Enoch, Heb 11:5. He is the second of those elders that through faith have a good report. Observe,

1. What is here reported of him. In this place (and in Gen 5:22, etc.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them.

2. What is here said of his faith, Heb 11:6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe - band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him.

III. The faith of Noah, Heb 11:7. Observe,

1. The ground of Noah's faith - a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier.

2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest.

3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;"but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other.

IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe,

1. The ground of Abraham's faith, the call and promise of God, Heb 11:8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Act 7:2, Act 7:3, The God of glory appeared to our father Abraham, when he was in Mesopotamia - And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen 12:1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity.

2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen 26:3), and to Jacob, Gen 28:13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance.

3. The supports of Abraham's faith (Heb 11:10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.

V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe,

1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.

2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, Heb 11:11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.

3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (Heb 11:12) - a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.

VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, Heb 11:13. Here observe,

1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.

2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet,

(1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, Joh 8:56.

(2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul.

(3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them.

(4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home.

(5.) Hereby they declared plainly that they sought another country (Heb 11:14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it.

(6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, Heb 11:15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be.

(7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe,

3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, Heb 11:16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.

VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, Heb 11:17. In this great example observe,

1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen 22:1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house, - when by a famine he was forced out of Canaan into Egypt, - when he was obliged to fight with five kings to rescue Lot, - when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen 22:2. There you will find every word was a trial: " 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. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering."A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (Heb 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set - to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body.

2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design.

3. The supports of his faith. they must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, Heb 11:19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God.

4. The reward of his faith in this great trial (Heb 11:19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old Testament saints, mentioned by name, and by the particular trials and actings of their faith.

VIII. Of the faith of Isaac, Heb 11:20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature - that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe,

1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. 27. Observe, (1.) Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good parents, and often the wicked children of good parents fare the better in this world for their parents' sake, for things present are in the covenant; but they are not the best things, and no man knoweth love or hatred by having or wanting such things. (2.) Jacob had the precedency and the principal blessing, which shows that it is grace and the new birth that exalt persons above their fellows and qualify them for the best blessings, and that it is owing to the sovereign free grace of God that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God - that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for even the comforts of this life are more and better than any of the children of men deserve.

2. The difficulties Isaac's faith struggled with. (1.) He seemed to have forgotten how God had determined the matter at the birth of these his sons, Gen 25:23. This should have been a rule to him all along, but he was rather swayed by natural affection, and by general custom, which gives the double portion of honour, affection, and advantage, to the first-born. (2.) He acted in this matter with some reluctance. When he came to pronounce the blessing, he trembled very exceedingly (Gen 27:33); and he charged Jacob that he had subtly taken away Esau's blessing, Heb 11:33, Heb 11:35. But, notwithstanding all this, Isaac's faith recovered itself, and he ratified the blessing: I have blessed him yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now, the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, who through faith have obtained a good report. We now go on to,

IX. The faith of Jacob (Heb 11:21), who, when he was dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, besides what has been already mentioned in the account of Abraham. Here observe,

1. The actings of his faith here mentioned, and they are two: -

(1.) He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth. [1.] He made them both heads of different tribes, as if they had been his own immediate sons. [2.] He prayed for them, that they might both be blessed of God. [3.] He prophesied that they should be blessed; but, as Isaac did before, so now Jacob prefers the younger, Ephraim; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephraim, and this by divine direction, for he could not see, to show that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder.

(2.) He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this leaning on the top of his staff; not as the papists dream, that he worshipped some image of God engraven on the head of his staff, but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff, and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit, though he could not do it as well as he would. He showed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.

2. The time and season when Jacob thus acted his faith: when he was dying. He lived by faith, and he died by faith and in faith. Observe, Though the grace of faith is of universal use throughout our whole lifes, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honour him, by patience, hope, and joy - so as to leave a witness behind them of the truth of God's word and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. The best way in which parents can finish their course is blessing their families and worshipping their God. We have now come to,

X. The faith of Joseph, Heb 11:22. And here also we consider,

1. What he did by his faith: He made mention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Gen 50:24, Gen 50:25. Joseph was eminent for his faith, though he had not enjoyed the helps for it which the rest of his brethren had. He was sold into Egypt. He was tried by temptations, by sin, by persecution, for retaining his integrity. He was tried by preferment and power in the court of Pharaoh, and yet his faith held out and carried him through to the last. (1.) He made mention by faith of the departing of the children of Israel, that the time should come when they should be delivered out of Egypt; and he did this both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it. (2.) He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ and parts of themselves, which shall at length be raised up, and be the happy companions of their glorified souls to all eternity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his soul or prevent the resurrection of his body (as some of the rabbis fancied that all the Jews who were buried out of Canaan must be conveyed underground to Canaan before they could rise again), but to testify, [1.] That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite. [2.] That he preferred a significant burial in Canaan before a magnificent one in Egypt. [3.] That he would go as far with his people as he could, though he could not go as far as he would. [4.] That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies. [5.] To assure them that God would be with them in Egypt, and deliver them out of it in his own time and way.

2. When it was that the faith of Joseph acted after this manner; namely, as in the case of Jacob, when he was dying. God often gives his people living comforts in dying moments; and when he does it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for the good of their brethren and friends. We go on now to,

XI. The faith of the parents of Moses, which is cited from Exo 2:3, etc. Here observe, 1. The acting of their faith: they hid this their son three months. Though only the mother of Moses is mentioned in the history, yet, by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yoke-fellows draw together in the yoke of faith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but from those who would corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents were obliged to flee with him into Egypt for his preservation. It is a great mercy to be free from wicked laws and edicts; but, when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it. 2. The reasons of their thus acting. No doubt, natural affection could not but move them; but there was something further. They saw he was a proper child, a goodly child (Exo 2:2), exceedingly fair, as in Act 7:20, asteios tō Theō - venustus Deo - fair to God. There appeared in him something uncommon; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine (Exo 34:29), what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind. 3. The prevalency of their faith over their fear. They were not afraid of the king's commandment, Exo 1:22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child; they considered that, if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression one would praise the dead rather than the living, yet they believed that God would preserve his people, and that the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority nor obligation. Faith is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shows the vanity of the creature and its subordination to the will and power of God. The apostle next proceeds to,

XII. The faith of Moses himself (Heb 11:24, Heb 11:25, etc.), here observe,

1. An instance of his faith in conquering the world.

(1.) He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too; she had adopted him for his son, and he refused it. Observe, [1.] How great a temptation Moses was under. Pharaoh's daughter is said to have been his only child, and was herself childless; and having found Moses, and saved him as she did, she resolved to take him and bring him up as her son; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her would look not only like ingratitude to her, but a neglect of Providence, that seemed to intend his advancement and his brethren's advantage. [2.] How glorious was the triumph of his faith in so great a trial. He refused to be called the son of Pharaoh's daughter lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful; he refused to be called the son of Pharaoh's daughter lest it should look like renouncing his religion as well as his relation to Israel; and no doubt both these he must have done if he had accepted this honour; he therefore nobly refused it.

(2.) He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, Heb 11:25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but for a season, and would then be punished with everlasting misery. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure as he had done before to worldly preferment. Here observe, [1.] The pleasures of sin are and will be but short; they must end in speedy repentance or in speedy ruin. [2.] The pleasures of this world, and especially those of a court, are too often the pleasures of sin; and they are always so when we cannot enjoy them without deserting God and his people. A true believer will despise them when they are offered upon such terms. [3.] Suffering is to be chosen rather than sin, there being more evil in the least sin than there can be in the greatest suffering. [4.] It greatly alleviates the evil of suffering when we suffer with the people of God, embarked in the same interest and animated by the same Spirit.

(3.) He accounted the reproaches of Christ greater riches than the treasures of Egypt, Heb 11:26. See how Moses weighed matters: in one scale he put the worst of religion - the reproaches of Christ, in the other scale the best of the world - the treasures of Egypt; and in his judgment, directed by faith, the worst of religion weighed down the best of the world. The reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and, while he thus interests himself in their reproaches, they become riches, and greater riches than the treasures of the richest empire in the world; for Christ will reward them with a crown of glory that fades not away. Faith discerns this, and determines and acts accordingly.

2. The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures, and treasures: When he had come to years (Heb 11:24); not only to years of discretion, but of experience, to the age of forty years - when he was great, or had come to maturity. Some would take this as detracting from his victory, that he gained it so late, that he did not make this choice sooner; but it is rather an enhancement of the honour of his self-denial and victory over the world that he made this choice when he had grown ripe for judgment and enjoyment, able to know what he did and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It is an excellent thing for persons to be seriously religious when in the midst of worldly business and enjoyments, to despise the world when they are most capable of relishing and enjoying it.

3. What it was that supported and strengthened the faith of Moses to such a degree as to enable him to gain such a victory over the world: He had respect unto the recompense of reward, that is, say some, the deliverance out of Egypt; but doubtless it means much more - the glorious reward of faith and fidelity in the other world. Observe here, (1.) Heaven is a great reward, surpassing not only all our deservings, but all our conceptions. It is a reward suitable to the price paid for it - the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of reward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace. (2.) Believers may and ought to have respect to this recompense of reward; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course, a load-stone to draw their hearts, a sword to conquer their enemies, a spur to quicken them to duty, and a cordial to refresh them under all the difficulties of doing and suffering work.

4. We have another instance of the faith of Moses, namely, in forsaking Egypt: By faith he forsook Egypt, not fearing the wrath of the king, Heb 11:27. Observe here, (1.) The product of his faith: He forsook Egypt, and all its power and pleasures, and undertook the conduct of Israel out of it. Twice Moses forsook Egypt: [1.] As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian (Exo 2:14, Exo 2:15), where it is said he feared, not with a fear of despondency, but of discretion, to save his life. [2.] As a commander and ruler in Jeshurun, after God had employed him to humble Pharaoh and make him willing to let Israel go. (2.) The prevalency of his faith. It raised him above the fear of the king's wrath. Though he knew that it was great, and levelled at him in particular, and that it marched at the head of a numerous host to pursue him, yet he was not dismayed, and he said to Israel, Fear not, Exo 14:13. Those who forsook Egypt must expect the wrath of men; but they need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it. (3.) The principle upon which his faith acted in these his motions: He endured, as seeing him that was invisible. He bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe, [1.] The God with whom we have to do is an invisible God: he is so to our senses, to the eye of the body; and this shows the folly of those who pretend to make images of God, whom no man hath seen, nor can see. [2.] By faith we may see this invisible God. We may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us. [3.] Such a sight of God will enable believers to endure to the end whatever they may meet with in the way.

5. We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, Heb 11:28. The account of this we have in Exo 12:13-23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and, though it was a great mystery, Moses by faith both delivered it to the people and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observance was extraordinary: it was in the same night that God slew the first-born of the Egyptians; but, though the Israelites lived among them, the destroying angel passed over their houses, and spared them and theirs. Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain; the blood of it must be sprinkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire; and it must be all of it eaten that very night with bitter herbs, in a travelling posture, their loins girt, their shoes on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over them, and slew the first-born of the Egyptians. This opened a way for the return of Abraham's posterity into the land of promise. The accommodation of this type is not difficult. (1.) Christ is that Lamb, he is our Passover, he was sacrificed for us. (2.) His blood must be sprinkled; it must be applied to those who have the saving benefit of it. (3.) It is applied effectually only to the Israelites, the chosen people of God. (4.) It is not owing to our inherent righteousness or best performances that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon their doors, though they should have spent all the night in prayer, the destroying angel would have broken in upon them, and slain their first-born. (5.) Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him. (6.) This true faith makes sin bitter to the soul, even while it receives the pardon and atonement. (7.) All our spiritual privileges on earth should quicken us to set out early, and get forward, in our way to heaven. (8.) Those who have been marked out must ever remember and acknowledge free and distinguishing grace.

XIII. The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, Heb 11:29. The story we have in Exodus, ch. 14. Observe,

1. The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe, (1.) Israel's danger was very great; an enraged enemy with chariots and horsemen behind them; steep rocks and mountains on either hand, and the Red Sea before them. (2.) Their deliverance was very glorious. By faith they passed through the Red Sea as on dry land; the grace of faith will help us through all the dangers we meet with in our way to heaven.

2. The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome; and it is plain that the destruction of sinners is of themselves.

XIV. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Jos 6:5, etc. Here observe, 1. The means prescribed to God to bring down the walls of Jericho. It was ordered that they should compass the walls about once a day for seven days together and seven times the last day, that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith. The method prescribed seemed very improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies; the ark of God would seem to be in danger. But this was the way God commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means. The walls of Jericho fell before them. This was a frontier town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can and will in his own time and way cause all the powerful opposition that is made to his interest and glory to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds; he will make Babylon fall before the faith of his people, and, when he has some great thing to do for them, he raises up great and strong faith in them.

XV. The next instance is the faith of Rahab, Heb 11:31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to show that God is no respecter of persons. Here consider,

1. Who this Rahab was. (1.) She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners. Where sin has abounded, grace has superabounded.

2. What she did by her faith: She received the spies in peace, the men that Joshua had sent to spy out Jericho, Jos 2:6, Jos 2:7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, Jos 2:9-11. She engaged them to covenant with her to show favour to her and hers, when God should show kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window; she sent them away with prudent and friendly advice. Learn here, (1.) True faith will show itself in good works, especially towards the people of God. (2.) Faith will venture all hazards in the cause of God and his people; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.

Matthew Henry: Heb 11:32-40

The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them."Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.

I. In this summary account the apostle mentions,

1. Gideon, whose story we have in Jdg 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges 13, 14, 15, and 16, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judges 11, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (Jdg 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.

7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. By faith they subdued kingdoms, Heb 11:33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.

2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.

4. They stopped the mouths of lions; so did Samson, Jdg 14:5, Jdg 14:6, and David, 1Sa 17:34, 1Sa 17:35, and Daniel, Dan 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, Heb 11:34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num 11:1, Num 11:2. So did the three children, or rather mighty champions, Dan 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.

6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa 38:15, Isa 38:16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.

8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.

9. Women received their dead raised to life again, Heb 11:35. So did the widow of Zarepath (1Ki 17:23), and the Shunamite, 2Ki 4:36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luk 7:12, etc. (5.) This should confirm our faith in the general resurrection.

III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, Heb 11:35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. 7, etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, Heb 11:36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2Ch 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. 7:5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, Heb 11:37, Heb 11:38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?

IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour - that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (Heb 11:39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (Heb 11:40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.

Barclay: Heb 11:1-3

To the writer to the Hebrews faith is absolutely certain that what it believes is true and that what it expects will come. It is not the hope which looks forward with wistful longing; it is the hope which looks forward with utter conviction. In the early days of persecution they brought a humble Christian before the judges. He told them that nothing they could do could shake him because he believed that, if he was true to God, God would be true to him. "Do you really think," asked the judge, "that the like of you will go to God and his glory?" "I do not think," said the man, "I know." At one time Bunyan was tortured by uncertainty. "Everyone doth think his own Religion rightest," he said, "both Jews and Moors and Pagans; and how if all our Faith and Christ and Scriptures should be but a 'Think so' too?" But when the light broke he ran out crying, "Now I know! I know!" The Christian faith is a hope that has turned to certainty.

This Christian hope is such that it dictates all a man's conduct. He lives in it and he dies in it; and it is the possession of it which makes him act as he does.

As Silesius sang:

"With Hope for pilgrim's stall I go,

And Patience is my travelling dress

Wherewith through earthly weal and woe,

I fare to everlastingness."

Moffatt distinguishes three directions in which the Christian hope operates.

(i) It is belief in God against the world. If we follow the world's standards we may well have ease and comfort and prosperity; if we follow God's standards we may well have pain and loss and unpopularity. It is the conviction of the Christian that it is better to suffer with God than to prosper with the world. In the book of Daniel, Shadrach, Meshach and Abed-nego are confronted with the choice of obeying Nebuchadnezzar and worshipping the king's image or obeying God and entering the fiery furnace. Without hesitation they choose God (Dan 3 ). When Bunyan was due for trial he said: "With God's comfort in my poor soul, before I went down to the justices I begged of God that if I might do more good by being at liberty than in prison, then I might be set at liberty. But if not, his will be done." The Christian attitude is that in terms of eternity it is better to stake everything on God than to trust to the rewards of the world.

(ii) The Christian hope is belief in the spirit against the senses. The senses say to a man: "Take what you can touch and taste and handle and enjoy."

"Gather ye rosebuds while ye may,

Old Time is still a-flying;

And this same flower that smiles today

Tomorrow will be dying."

The senses tell us to grasp the thing of the moment; the spirit tells us that there is something far beyond that. The Christian believes in the spirit rather than the senses.

(iii) The Christian hope is belief in the future against the present. Long ago Epicurus said the chief end of life was pleasure. But he did not mean what so many people think he meant. He insisted that we must take the long view. The thing which is pleasant at the moment may bring pain in the long run; the thing which hurts like fury at the moment may bring joy in the long run. The Christian is certain that in the long run no man can exile the truth for "great is truth, and in the end she will prevail."

It looked as if his judges had eliminated Socrates and as if Pilate had crushed Christ; but the verdict of the future reversed the verdict of the moment. Fosdick somewhere says that Nero once condemned Paul, but the years have passed on and the time has come when men call their sons Paul and their dogs Nero.

It is easy to argue: "Why should I refuse the pleasure of the moment for an uncertain future?" The Christian answer is that the future is not uncertain because it belongs to God; and it is enough that God has commanded and that God has promised.

The writer to the Hebrews goes on to say that it was precisely because the great heroes of the faith lived on that principle that they were approved by God. Every one of them refused what the world calls greatness and staked everything on God--and history proved them right.

The writer to the Hebrews goes further. He says that it is an act of faith to believe that God made this world and adds that the things which are seen emerged from the things which are not seen. This was aiming a blow at the current belief that God created the world out of existing matter which, being necessarily imperfect, meant that from the beginning this was an imperfect world. The writer to the Hebrews insists that God did not work with existing material but created the world from nothing. When he argued like this he was not interested in the scientific side of the matter; he wanted to stress the fact that this is God's world.

If we can grip that fact, two things follow. First, we will use it as such. We will remember that everything in it is God's and will try to use it as God would have us use it. Second, we will remember that, even when it may not look like it, somehow God is in control. If we believe that this is God's world then into our lives come a new sense of responsibility and a new power of acceptance, for everything belongs to God and all is in his hands.

Barclay: Heb 11:4

The writer to the Hebrews begins his honour roll of faith with the name of Abel whose story is in Gen 4:1-15. Cain tilled the ground and brought to God an offering of the fruits of the ground; Abel was a flock-master and brought to God an offering from his flocks. God preferred the gift of Abel to the gift of Cain who, moved to bitter jealousy, murdered his brother and became an outcast upon the earth. In the original, the meaning of the story is difficult. There is no indication why God preferred the gift of Abel to the gift of Cain. It may well be that the only offering which a man can properly bring to God is his most precious possession. This is life itself, and to the Hebrews blood always stood for life. We can well understand that, because when the blood flows away, life ebbs away. On that principle the only true sacrifice to God was a sacrifice of blood. Abel's sacrifice was of a living creature, Cain's was not; therefore Abel's was the more acceptable.

But it may well be that the writer to the Hebrews is thinking not only of the story as it is in Genesis but also of the legends which gathered round it in Jewish folk-lore. The Jews themselves found the story puzzling and elaborated it in order to find a reason for God's rejection of Cain and for Cain's murder of Abel. The earliest legend tells how every time Eve bore children she bore twins, a boy and a girl, and that they were given to each other as man and wife. In the case of Abel and Cain, Adam tried to change this and planned to give the twin sister of Cain to Abel. Cain was bitterly dissatisfied. To settle the matter, Adam said to them: "Go, my sons, sacrifice to the Lord; and he whose sacrifice is accepted shall have the young girl. Take each of you offerings in your hand and go, sacrifice to the Lord and he will decide." So Abel, who was a shepherd, took his best lamb to the place of sacrifice; but Cain, who was a tiller of the ground, took the poorest sheaf of corn he could find and laid it on the altar. Whereupon fire descended from heaven and consumed Abel's offering so that not even the cinders were left while Cain's was left untouched. Adam then gave the girl to Abel and Cain was sorely vexed. One day Abel was asleep upon a mountain; and Cain came upon him and took a stone and crushed his head. Then he threw the dead body on his back and carried it about because he did not know what to do with it. He saw two crows fighting and one killed the other, then dug a hole with its beak and buried it. Cain said: "I have not the sense of this bird. I, too, will lay my brother in the ground," and he did so.

The Jews had still another story to explain the first murder. Cain and Abel could not agree as to what they should possess. So Abel devised a scheme whereby they might bring an end to contention. Cain took the earth and everything stationary; Abel took everything moveable. But in Cain's heart there was still bitter envy. One day he said to his brother: "Remove thy foot; thou standest on my property; the plain is mine." Abel ran to the hills but Cain pursued him, saying: "The hills are mine." Abel took refuge on the mountains but Cain still pursued him saying: "The mountains, too, are mine." And so, in his envy, he hunted his brother until he killed him.

At the back of this story lie two great truths. First, there is envy. Even the Greeks saw its horror. Demosthenes said: "Envy is the sign of a nature that is altogether evil." Euripides said: "Envy is the greatest of all diseases among men." There was a Greek proverb which said: "Envy has no place in the choir of God." Envy leads to bitterness; bitterness to hatred; and hatred to murder. Envy is that poison which can poison all life and kill all goodness. Second, there is this strange and eerie thought that Cain had discovered a new sin. One of the old Greek fathers said: "Up to this time no man had died so that Cain should know how to kill. The devil instructed him in this in a dream." It was Cain who introduced murder into the world. There is condemnation for the sinner; but there is still greater condemnation for the man who teaches another to sin. Such a man, even as Cain was, is banished from the face of God.

So the writer to the Hebrews says: "Although he died for his faith, he is still speaking to us." Moffatt finely comments: "Death is never the last word in the life of a righteous man." When a man leaves this world, he leaves something in it. He may leave something which will grow and spread like a canker; or he may leave something fine which blossoms and flourishes without end. He leaves an influence of good or ill; every one when he dies still speaks. May God grant to us to leave behind not a germ of evil but a lovely thing in which the lives of those who come afterwards will find blessing.

Barclay: Heb 11:5-6

In the Old Testament the life of Enoch is summed up in one sentence: "And Enoch walked with God; and he was not, for God took him" (Gen 5:24). Many legends gathered around his name. He was said to be the first man skilled in tailoring and in sewing and that he instructed men how to cut out skins in the proper shape to make garments. He was said to be the first to teach men to make shoes to protect their feet. He was said to be the first to put pen to paper and instruct men from books.

Legend tells that with Enoch the Angel of Death made a compact of friendship. Enoch made three requests of him. First, to die and come back again so that he might know what death was like. Second, to see the abode of the wicked so that he might know what the punishment of the evil was like. Both these requests were granted. His third request was to be permitted to see into Paradise so that he might see what the blessed enjoyed. This also was granted, but Enoch, having been granted a glimpse of Paradise, never came back to earth again.

The simple statement in Genesis has a kind of mystical quality. In itself it does not say how Enoch died. It simply says that in God's good time he passed serenely from this earth. There were two specially famous interpretations of the death of Enoch.

(i) The Book of Wisdom (Wis 4:10ff.) has the idea that God took Enoch to himself when he was still young to save him from the infection of this world. "He was taken away while he lived amidst sinners.... He was snatched away lest evil should change his understanding or guile deceive his soul." This is another way of putting the famous classical saying: "Whom the gods love die young." It looks on death as a reward. It means that God loved Enoch so much that he removed him before age and degeneration descended hand in hand upon him.

(ii) Philo, the great Alexandrian Jewish interpreter, saw in Enoch the great pattern of repentance. He was changed by repentance from the life that is apart from God to the life that walks with God.

The writer to the Hebrews reads into the simple statement of the Old Testament passage the idea that Enoch did not die at all but that in some mystic way God took him to himself. But surely the meaning is much simpler. In a wicked and corrupt generation Enoch walked with God and so when the end came to him, there was no shock or interruption. Death merely took him into God's nearer presence. Because he walked with God when other men were walking away from him, he daily came nearer to him and death was no more than the last step that took him into the very presence of that God with whom he had always walked.

We cannot think of Enoch without thinking of the different attitudes to death. The sheer serenity of the Old Testament statement, so simple and yet so moving, points forward to the Christian attitude.

(i) There are those who have thought of death as mysterious and inexplicable. William Morris wrote:

"Death have we hated, knowing not what it meant."

Bacon said: "Men fear death as children fear to go in the dark." To some, it has always been the terrifying unknown giving rise to what Hamlet called "that dread of something after death."

(ii) There are those who simply have seen in death the one inevitable thing in life. Shakespeare makes Caesar say in Julius Caesar:

"It seems to me most strange that men should fear;

Seeing that death, a necessary end,

Will come when it will come."

And in Cymbeline he writes with a strange fatalistic beauty:

"Fear no more the heat o' the sun,

Nor the furious winter's rages;

Thou thy worldly task hast done,

Home art gone and ta'en thy wages:

Golden lads and girls all must,

As chimney-sweepers, come to dust.

"Fear no more the frown o' the great,

Thou art past the tyrant's stroke:

Care no more to clothe and eat;

To thee the reed is as the oak:

The sceptre, Teaming, physic must

All follow this, and come to dust.

"Fear not more the lightning-flash,

Nor the all-dreaded thunder-stone;

Fear not slander, censure rash;

Thou hast finish'd joy and moan:

All lovers young, all lovers must

Consign to thee, and come to dust."

Death is inevitable and there is nothing to be gained by struggling against it.

(iii) Some have seen in death sheer extinction. It was that loveliest of Roman poets, Catullus, who pled with Lesbia for her kisses because the night was coming:

"Lesbia mine, let's live and love!

Give no doit for tattle of

Crabbed old censorious men;

Suns may set and rise again,

But when our short day takes flight

Sleep we must one endless night."

To die was to go out to nothingness and be lost in an eternal sleep.

(iv) Some have seen in death the supreme terror and the unmitigated evil. In Measure for Measure Shakespeare makes Claudio say:

"Death is a fearful thing.

Ay, but to die, and go we know not where;

To lie in cold obstruction, and to rot;

This sensible warm motion to become

A kneaded clod; and the delighted spirit

To bathe in fiery floods, or to reside

In thrilling region of thick-ribbed ice;

To be imprison'd in the viewless winds,

And blown with restless violence round about

The pendent world....

The weariest and most loathed worldly life

That age, ache, penury and imprisonment

Can lay on nature, is a paradise

To what we fear of death."

To Claudio the worst and bitterest of life was to be preferred to death. W. S. Gilbert wrote in The Yeomen of the Guard:

"Is life a boon?

If so, it must befall

That Death, whene'er he call,

Must call too soon."

Robert Burns wrote of the early death of Highland Mary:

"But oh! fell death's untimely frost

That nipt my flower sae early!"

There are those who have seen only the grim terroriser and despoiler in death.

(v) Many have seen in death release. Weary of the world and of life, they have seen it as escape. Keats said that he had been "half in love with easeful death." Shakespeare in one of his sonnets cried:

"Tir'd with all these, for restful death I cry."

Nicholas Rowe wrote: "Death is the privilege of human nature." The Stoics held that the gods had given men the gift of life and the still greater gift of taking their own lives away. Swinburne best of all caught this mood of world-weariness in The Garden of Proserpine:

"From too much love of living,

From hope and fear set free,

We thank with brief thanksgiving

Whatever gods may be

That no life lives forever,

That dead men rise up never;

That even the weariest river

Winds somewhere safe to sea.

Then star nor sun shall waken,

Nor any change of light;

Nor sound of waters shaken,

Nor any sound or sight;

Nor wintry leaves nor vernal

Nor days nor things diurnal;

Only the sleep eternal

In an eternal night."

There are those for whom death is good because it is the end of life.

(vi) Some have seen in death transition--not an end, but a stage on the way; not a door closing, but a door opening. Longfellow wrote:

"There is no Death! What seems so is transition;

This life of mortal breath

Is but a suburb of the life elysian,

Whose portal we call death."

George Meredith wrote:

"Death met I too,

And saw the dawn glow through."

To such death has always been a call to come up higher, a crossing from the dark to the dawn.

(vii) Some have seen death as an adventure. As Barrie made Peter Pan say: "To die will be an awfully big adventure." Charles Frohman, who had known Barrie so well, went down with the Lusitania in that disaster of 7 May 1915. His last words were: "Why fear death? It is the most beautiful adventure in life." An old scholar who was dying turned to his friends: "Do you realize," he said, "that in an hour or two I will know the answers for which we have been searching all our lives?" To such death is the adventure of supreme discovery.

(viii) Above all, there are those, like Enoch, who have seen death as an entering into the nearer presence of him with whom they have lived for so long. If we have lived with Christ, we may die in the certainty that we go to be for ever with our Lord.

In this passage the writer to the Hebrews lays down in addition the two great foundation acts of faith of the Christian life.

(i) We must believe in God. There can be no such thing as religion without that belief. Religion began when men became aware of God; it ceases when they live a life in which for them God does not exist.

(ii) We must believe that God is interested. As the writer to the Hebrews put it, we must believe that God is the rewarder of those who diligently seek him.

There were those in the ancient world who believed in the gods, but they believed that they lived out in the spaces between the worlds, entirely unaware of these strange animals called men. "God," said Epicurus as a first principle, "does nothing." There are many who believe in God but do not believe that he cares. It has been said that no astronomer can be an atheist; but it has also been said that an astronomer is bound to believe that God is a mathematician. But a God who is a mathematician need not care. Men have called God The First Principle, The First Cause, The Creative Energy, The Life Force. These are the statements of men who believe in God, but not in a God who cares.

When Marcus Aurelius was asked why he believed in the gods, he said: "True, the gods are not discernible by human sight, but neither have I seen my soul and yet I honour it. So then I believe in the gods and I honour them, because again and again I have experienced their power." Not logic but life convinced him of the gods. Seneca said: "The first essential of the worship of the gods is to believe that there are gods...and to know those gods who preside over the world, because they control the universe with their power, and work for the safety of the whole human race, while they still remember each individual person." Epictetus said: "You must know that the most important thing in reverence for the gods is to have right beliefs that they are and that they order all things righteously and well."

We must believe not only that God exists but also that he cares and is involved in the human situation. For the Christian that is easy, for God came to the world in Jesus Christ to tell us how much he cares.

Barclay: Heb 11:7

The Old Testament story of Noah is in Gen 6-8. The earth was so wicked that God decided that there remained nothing to do but destroy it. He told Noah his purpose of judgment and instructed him to build an ark in which he and his family and the representatives of the animal creation might be saved. With reverence and obedience Noah took God at his word and so in the destruction of the world he was preserved.

As is usually the case, legend adds many a detail to this story. The writer to the Hebrews must have known these legends and they must have helped to add vividness to the picture in his mind. One story tells how Noah was in doubt as to the shape he was to give the ark. God revealed to him that it was to be modelled on a bird's belly and was to be constructed of teak wood. Noah planted a teak tree and in twenty years it grew to such a size that out of it he was able to build the entire ark. Another story tells that, after he had been forewarned by God, Noah made a bell of plane wood, about five feet high, and that he sounded it every day, morning, noon and evening. When he was asked why, he answered: "To warn you that God will send a deluge to destroy you all." Another story tells that, when Noah was building the ark, the people laughed at him and counted him mad. But he said to them: "Though you rail at me now, the time will come when I shall rail at you; for you will learn to your cost who it is that punishes the wicked in this world and reserves for them a further punishment in the world to come."

Even more than Abel and Enoch, Noah stands out as a man of faith.

(i) Noah took God at his word. He believed the message which God sent him. God's message might look foolishness at the moment; but Noah believed it and staked everything on it. Obviously if he was going to accept that word of God, he had to lay aside his normal activities and concentrate on doing what his message commanded. Noah's life was one continued and concentrated preparation for what God had said would come.

The choice comes to every man either to listen to or to disregard the message of God. He may live as if that message is of no importance or as if it is the most important thing in the world. We may put it in another way--Noah was the man who heeded the warning of God; and because he heeded he was saved from disaster. God's warning comes to us in many ways. It may come from conscience; it may come from some direct word of God to our souls; it may come from the advice or the rebuke of some good and godly man; it may leap out at us from God's Book or challenge us in some sermon. Wherever it comes from, we neglect it at our peril.

(ii) Noah was not deterred by the mockery of others. When the sun was shining, his conduct must have looked like that of a fool. Who ever in his senses built a great hulk of a ship on dry land far from the sea? The man who takes God's word may often have to adopt a course of action which looks like madness.

We have only to think of the early days of the Church. One man meets a friend. He says to him: "I have decided to become a Christian." The other man replies: "Do you know what happens to Christians? They are outlaws. They are imprisoned, thrown to the lions, crucified, burned." The first man replies: "I know." And the other says despairingly: "You must be mad."

It is one of the hardest challenges of Christianity that we have to be prepared to be sometimes a fool for Jesus' sake. We should never forget that there was a day when his friends came and tried to get him to go home because they thought that he was mad. The wisdom of God is so often foolishness with men.

(iii) Noah's faith was a judgment on others. That is why, at least in one sense, it is dangerous to be a Christian. It is not that the Christian is self-righteous; it is not that he is censorious; it is not that he goes about finding fault with other people; it is not that he says: "I told you so." It often happens that simply by being himself the Christian passes judgment on other people. Alcibiades that brilliant but wild young man of Athens used to say to Socrates: "Socrates, I hate you, for every time I meet you, you show me what I am." One of the finest men who ever lived in Athens was Aristides, who was called "the just." But they voted to banish him. One man, asked why he had so voted, answered: "Because I am tired of hearing Aristides called 'the just.' " There is danger in goodness, for in its light evil stands condemned.

(iv) Noah was righteous through faith. It so happens that he is the first man in the Bible to be called dikaios (1342), righteous (Gen 6:9). His goodness consisted in the fact that he took God at his word. When other men broke God's commandments, Noah kept them; when other men were deaf to God's warnings, Noah listened to them; when other men laughed at God, Noah reverenced him. It has been said of Noah that "he threw the dark scepticism of the world into relief against his own shining faith in God." In an age when men disregarded God, for Noah he was the supreme reality in the world.

Barclay: Heb 11:8-10

The call of Abraham is told with dramatic simplicity in Gen 12:1. Jewish and eastern legends gathered largely round Abraham's name and some of them must have been known to the writer to the Hebrews. The legends tell how Abraham was the son of Terah, commander of the armies of Nimrod. When Abraham was born a very vivid star appeared in the sky and seemed to obliterate the others. Nimrod sought to murder the infant but Abraham was concealed in a cave and his life saved. It was in that cave the first vision of God came to him. When he was a youth he came out of the cave and stood looking across the face of the desert. The sun rose in all its glory and Abraham said: "Surely the sun is God, the Creator!" So he knelt down and worshipped the sun. But when evening came, the sun sank in the west and Abraham said: "No! the author of creation cannot set!" The moon arose in the east and the stars came out. Then Abraham said: "The moon must be God and the stars his host!" So he knelt down and adored the moon. But after the night was passed, the moon sank and the sun rose again and Abraham said: "Truly these heavenly bodies are no gods, for they obey law; I will worship him who imposed the law upon them."

The Arabs have a different legend. They tell how Abraham saw many flocks and herds and said to his mother: "Who is the lord of these?" She answered: "Your father, Terah." "And who is the lord of Terah?" the lad Abraham asked. "Nimrod," said his mother. "And who is the lord of Nimrod?" asked Abraham. His mother bade him be quiet and not push questions too far; but already Abraham's thoughts were reaching out to him who is the God of all. The legends go on to tell that Terah not only worshipped twelve idols, one for each of the months, but was also a manufacturer of idols. One day Abraham was left in charge of the shop. People came in to buy idols. Abraham would ask them how old they were and they would answer perhaps fifty or sixty years of age. "Woe to a man of such an age," said Abraham, "who adores the work of one day!" A strong and hale man of seventy came in. Abraham asked him his age and then said: "You fool to adore a god who is younger than yourself!" A woman came in with a dish of meat for the gods. Abraham took a stick and smashed all the idols but one, in whose hands he set the stick he had used. Terah returned and was angry. Abraham said: "My father, a woman brought this dish of meat for your gods; they all wanted to have it and the strongest knocked the heads off the rest, lest they should eat it all." Terah said: "That is impossible for they are made of wood and stone." And Abraham answered: "Let thine own ear hear what thine own mouth has spoken!"

All these legends give us a vivid picture of Abraham searching after God and dissatisfied with the idolatry of his people. So when God's call came to him he was ready to go out into the unknown to find him! Abraham is the supreme example of faith.

(i) Abraham's faith was the faith that was ready for adventure. God's summons meant that he had to leave home and family and business; yet he went. He had to go out into the unknown; yet he went. In the best of us there is a certain timorousness. We wonder just what will happen to us if we take God at his word and act on his commands and promises.

Bishop Newbigin tells of the negotiations which led to the formation of the United Church of South India. He had a share in these negotiations and in the long discussions which were necessary. Things were frequently held up by cautious people who wished to know just where each step was taking them, until in the end the chairman reminded them that a Christian has no right to ask where he is going.

Most of us live a cautious life on the principle of safety first; but to live the Christian life there is necessary a certain reckless willingness to adventure. If faith can see every step of the way, it is not really faith. It is sometimes necessary for the Christian to take the way to which the voice of God is calling him without knowing what the consequences will be. Like Abraham he has to go out not knowing where he is going.

(ii) Abraham's faith was the faith which had patience. When he reached the promised land, he was never allowed to possess it. He had to wander in it, a stranger and a tent-dweller, as the people were some day to wander in the wilderness. To Abraham God's promise never came fully true; and yet he never abandoned his faith.

It is characteristic of the best of us that we are in a hurry. To wait is even harder than to adventure. The hardest time of all is the time in between. At the moment of decision there is the excitement and the thrill; at the moment of achievement there is the glow and glory of satisfaction; but in the intervening time there is necessary the ability to wait and work and watch when nothing seems to be happening. It is then that we are so liable to give up our hopes and lower our ideals and sink into an apathy whose dreams are dead. The man of faith is the man whose hope is flaming bright and whose effort is intensely strenuous even in the grey days when there is nothing to do but to wait.

(iii) Abraham's faith was the faith which was looking beyond this world. The later legends believed that at the moment of his call Abraham was given a glimpse of the new Jerusalem. In the Apocalypse of Baruch God says: "I showed it to my servant by night" (4: 4). In 4 Ezra the writer says: "It came to pass when they practised ungodliness before thee, that thou didst choose one from among them whose name was Abraham; him thou didst love and to him only thou didst reveal the end of the times, secretly, by night" (4: 13). No man ever did anything great without a vision which enabled him to face the difficulties and discouragements of the way. To Abraham there was given the vision; and, even when his body was wandering in Palestine, his soul was at home with God. God cannot give us the vision unless we permit him; but if we wait upon him, even in earth's desert places be will send us the vision and with it the toil and trouble of the way become all worth while.

Barclay: Heb 11:11-12

The story of the promise of a son to Abraham and Sarah is told in Gen 17:15-22; Gen 18:9-15; Gen 21:1-8. Its wonder is that both Abraham and Sarah were ninety years old, long past the age of begetting or bearing a child; and yet, according to the old story, that promise was made and came true.

The reaction of Abraham and Sarah to the promise of God followed a threefold course.

(i) It began with sheer incredulousness. When Abraham heard the promise he fell upon his face and laughed (Gen 17:17). When Sarah heard it she laughed within herself (Gen 18:12). On first hearing of the promises of God, the human reaction often is that this is far too good to be true.

"How thou canst think so well of us,

And be the God thou art,

Is darkness to my intellect,

But sunshine to my heart."

There is no mystery in all creation like the love of God. That he should love men and suffer and die for them is something that staggers us into sheer incredulity. That is why the Christian message is the gospel, good news; it is news so good that it is almost impossible to believe it true.

(ii) It passed into dawning realization. After the incredulity came the dawning realization that this was God who was speaking; and God cannot lie. The Jews used to lay it down as a primary law for a teacher that he must never promise his pupils what he was unwilling or unable to perform; to do so would be to accustom the pupils thus early to the broken word. When we remember that the one who makes the promise is God, there comes the realization that however astonishing that promise may be, it must none the less be true.

(iii) It culminated in the ability to believe in the impossible. That Abraham and Sarah should have a child, humanly speaking, was impossible. As Sarah said: "Who would have said that Sarah would suckle children?" (Gen 21:7). But, by the grace and the power of God, the impossible became true. There is something here to challenge and uplift the heart of every man. Cavour said that the first essential of a statesman is "the sense of the possible." When we listen to men planning and arguing and thinking aloud, we get the impression of a vast number of things in this world which are known to be desirable but dismissed as impossible. Men spend the greater part of their lives putting limitations on the power of God. Faith is the ability to lay hold on that grace which is sufficient for all things in such a way that the things which are humanly impossible become divinely possible. With God all things are possible, and, therefore, the word impossible has no place in the vocabulary of the Christian and of the Christian Church.

Barclay: Heb 11:13-16

None of the patriarchs entered into the full possession of the promises that God had made to Abraham. To the end of their days they were nomads, never living a settled life in a settled land. They had to be for ever moving on. Certain great permanent truths emerge from them.

(i) They lived for ever as strangers. The writer to the Hebrews uses three vivid Greek words about them.

(a) In Heb 11:13he calls them xenoi (3581). Xenos is the word for a stranger and a foreigner. In the ancient world the fate of the stranger was hard. He was regarded with hatred and suspicion and contempt. In Sparta xenos (3581) was the equivalent of barbaros (915), barbarian. A man writes complaining that he was despised "because I am a xenos (3581)". Another man writes that, however poor a home is, it is better to live at home than epi (1909) xenes (3581), in a foreign country. When clubs had their common meal, those who sat down to it were divided into members and xenoi (3581). Xenos (3581) can even mean a refugee. All their lives the patriarchs were foreigners in a land that never was their own.

(b) In Heb 11:9he uses the word paroikein (3939), to sojourn, of Abraham. A paroikos (3941) was a resident alien. The word is used of the Jews when they were captives in Babylon and in Egypt. A paroikos (3941) was not very much above a slave in the social scale. He had to pay an alien tax. He was always an outsider and only on payment a member of the community.

© In Heb 11:13he uses the word parepidemos (3927). A parepidemos was a person who was staying there temporarily and who had his permanent home somewhere else. Sometimes his stay was strictly limited. A parepidemos (3927) was a man in lodgings, a man without a home in the place where life had sent him. All their lives the patriarchs were men who had no settled place that they could call home. It is to be noted that to dwell in a foreign land was a humiliating thing in ancient days; to the foreigner in any country a certain stigma attached. In the Letter of Aristeas the writer says: "It is a fine thing to live and to die in one's native land; a foreign land brings contempt to poor men and shame to rich men, for there is the lurking suspicion that they have been exiled for the evil they have done." In Ecclesiasticus (Sir 29:22-28) there is a wistful passage:

"Better the life of the poor under a shelter of logs

Than sumptuous fare in the house of strangers.

With little or much be contented:

So wilt thou not have to bear the reproach of thy wandering.

An evil life it is to go from house to house,

And where thou art a stranger thou must not open thy mouth.

A stranger thou art in that case and drinkest contempt;

And besides this thou wilt have to hear bitter things:

'Come hither, sojourner, and furnish my table,

And if thou hast aught feed me therewith';

Or, 'Get thee gone, sojourner, from the face of honour,

My brother is come as my guest, I have need of my house.'

These things are grievous to a man of understanding:

Upbraiding concerning sojourning, and the reproach of a

moneylender."

At any time it is an unhappy thing to be a stranger in a strange land, but in ancient days to this natural unhappiness there was added the bitterness of humiliation.

All their days the patriarchs were strangers in a strange land. That picture of the sojourner became a picture of the Christian life. Tertullian said of the Christian: "He knows that on earth he has a pilgrimage but that his dignity is in heaven." Clement of Alexandria said: "We have no fatherland on earth." Augustine said: "We are sojourners exiled from our fatherland." It was not that the Christians were foolishly other-worldly, detaching themselves from the life and work of this world; but they always remembered that they were people on the way. There is an unwritten saying of Jesus: "The world is a bridge. The wise man will pass over it but will not build his house upon it." The Christian regards himself as the pilgrim of eternity.

(ii) In spite of everything these men never lost their vision and their hope. However long that hope might be in coming true, its light always shone in their eyes. However long the way might be, they never stopped tramping along it. Robert Louis Stevenson said: "It is better to travel hopefully than to arrive." They never wearily gave up the journey; they lived in hope and died in expectation.

(iii) In spite of everything they never wished to go back. Their descendants, when they were in the desert, often wished to go back to the fleshpots of Egypt. But not the patriarchs. They had begun and it never struck them to turn back. In flying there is what is called the point of no return. When the aeroplane has reached that point it cannot go back. Its petrol supply has reached such a level that there is nothing left but to go on. One of the tragedies of life is the number of people who turn back just a little too soon. One further effort, a little more waiting, a little more hoping, would make the dream come true. Immediately a Christian has set out on some enterprise sent him by God, he should feel that he has already passed the point of no return.

(iv) These men were able to go on because they were haunted by the things beyond. The man with the wanderlust is lured on by the thought of the countries he has never yet seen. The great artist or composer is driven by the thought of the performance he has never yet given and the wonder he has never yet produced. Stevenson tells of an old byreman who spent all his days amidst the muck of the byre. Someone asked him if he never got tired of it all. He answered; "He that has something ayont (beyond) need never weary." These men had the something beyond--and so may we.

(v) Because these men were what they were, God was not ashamed to be called their God. Above all things, he is the God of the gallant adventurer. He loves the man who is ready to venture for his name. The prudent, comfort-loving man is the very opposite of God. The man who goes out into the unknown and keeps going on will in the end arrive at God.

Barclay: Heb 11:17-19

The Isaac story, told in Gen 22:1-18, is that most dramatic account of how Abraham met the supreme test of the demand for the life of his own son. To some extent this story has fallen into disrepute. It is excluded from syllabuses of religious education because it is held to teach an unacceptable view of God. Or it is held that the point of the story is that it was in this way that Abraham learned that God did not desire human sacrifice. No doubt that is true; but, if we want to see this story at its greatest and as the writer to the Hebrews saw it, we must take it at its face value. It was the response of a man who was asked to offer God his own son.

(i) This story teaches us that we must be ready to sacrifice what is dearest to us for the sake of loyalty to God. There have been many who have sacrificed their careers to what they took to be the will of God. J. P. Struthers was the minister of the Reformed Presbyterian Church in Greenock, a little congregation, which, it is neither false nor unkind to say, had a great past but no future. Had he been willing to forsake the Church of his fathers, any pulpit in the land was open to him and the most dazzling ecclesiastical prizes were his; but he sacrificed them all for the sake of what he considered to be loyalty to God's will.

Sometimes a man may have to sacrifice personal relationships. He may feel called by God to a task in a sphere which is difficult and in a place that is unattractive and it may be that the girl he is to marry will not face it with him. The man must choose between the will of God and the relationship which means so much to him. When Bunyan was in gaol he was thinking of what must happen to his family if he was executed. Especially the thought of his little blind daughter, who was so dear to him, haunted him: "O," he said, "I saw in this condition I was a man who was pulling down his house upon the head of his wife and children; yet, thought I, I must do it, I must do it."

"The dearest idol I have known,

Whate'er that idol be,

Help me to tear it from thy throne,

And worship only thee."

Abraham was the man who would sacrifice even the dearest thing in life for God. Time and again in the early Church it happened. In a home one partner became a Christian and the other did not; the children became Christians and the parents did not. The sword came down upon that home; and unless there had been those who counted Christ dearer than all else, there would be no Christianity today.

God must come first in our lives, or he comes nowhere. There is a story of two children who had been given a toy Noah's Ark as a present. They had been listening to the Old Testament stories and determined that they too would offer a sacrifice. They examined the animals in their toy ark and finally decided on a sheep with a broken leg. The only thing they would offer was a broken toy they could well do without. That is the way in which so many people would like to sacrifice to God; but only the dearest and the best is good enough for him.

(ii) Abraham is the pattern of the man who accepts what he cannot understand. To him there had come this incomprehensible demand. It did not make sense. The promise was that in Isaac his seed would grow and grow until he became a mighty nation in which all others would be blessed. On the life of Isaac depended the promise; and now God seemed to want to take that life away. As Chrysostom put it: "The things of God seemed to fight against the things of God, and faith fought with faith, and the commandment fought with the promise." For everyone at some time there comes something for which there seems to be no reason and which defies explanation. It is then that a man is faced with life's hardest battle--to accept when he cannot understand. At such a time there is only one thing to do--to obey and to do so without resentment, saying: "God, you are love! I build my faith on that."

(iii) Abraham is the pattern of the man who, with the test, found a way of escape. If we take God at his word and stake everything on him, even when there seems to be nothing but a blank wall in front of us, the way of escape will open up.

Barclay: Heb 11:20-22

One thing links these three examples of faith together. In each case it was the faith of a man to whom death was very near. The blessing which Isaac gave is in Gen 27:28-29; Gen 27:39-40. Given after Isaac had said: "Behold. I am old, I do not know the day of my death" (Gen 27:2). it was: "God give you of the dew of heaven. and of the fatness of the earth and plenty of grain and wine. Let peoples serve you and nations bow down to you." The blessing of Jacob is given in Gen 48:9-22. The story has just said that "the time drew near that Israel must die" (Gen 47:29). The blessing was: "in them let my name be perpetuated, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth" (Gen 48:15-16). The incident from the life of Joseph comes from Gen 50:22-26. When Joseph was near to death he made the Israelites take an oath that they would not leave his bones in Egypt but would take them with them when they went out to possess the promised land, which in due time they did (Exo 13:19; Jos 24:32).

The point which the writer to the Hebrews wishes to make is that all three men died without having entered into the promise that God had made, the promise of the Promised Land and of greatness to the nation of Israel. Isaac was still a nomad, Jacob wits an exile in Egypt. Joseph had attained to greatness but it was the greatness of a stranger in a strange land; and yet they never doubted that the promise would come true. They died not in despair but in hope. Their faith defeated death.

There is something of permanent greatness here. The thought in the mind of all these men was the same: "God's promise is true, for he never breaks a promise. I may not live to see it, death may come to me before that promise becomes a fact; but I am a link in its fulfilment. Whether or not that promise comes depends on me." Here is the great function of life. Our hopes may never be realized but we must live in such a way that we shall hasten their coming. It may not be given to every man to enter into the fullness of the promises or God, but it is given to him to live with such fidelity as to bring nearer the day when others will enter into it. To us all is given the tremendous task of helping God make his promises come true.

Barclay: Heb 11:23-29

To the Hebrews Moses was the supreme figure in their history. He was the lender who had rescued them from slavery and who had received the Law of their lives from God. To the writer of the letter to the Hebrews Moses was pre-eminently the man of faith. In this story, as Moffatt points out, there are five different acts of faith. As with the other great characters whose names are included in this roll or honour of God's faithful ones, many legends and elaborations had gathered round the name of Moses and doubtless the writer of this letter had them also in his mind.

(i) There was the faith of Moses' parents. The story of their action is told in Exo 2:1-10. Exo 1:15-22tells how the king of Egypt in his hatred tried to wipe out the children of the Israelites by having them killed at birth. Legend tells how Amram and Jochebed, the parents of Moses (Exo 6:20), were troubled by the decree of Pharaoh. As a result Amram put away his wife, not because he did not love her, but because he would spare her the sorrow of seeing her children killed. For three years she was put away, and then Miriam prophesied: "My parents shall have another son, who shall deliver Israel out of the hands of the Egyptians." She said to her father: "What hast thou done? Thou hast sent thy wife away out of thine house, because thou couldst not trust the Lord God that he would protect the child that might be born to thee." So Amram, shamed into trusting God, took back his wife; and in due time Moses was born. He was so lovely a child that his parents determined to hide him in their house. This they did for three months. Then, the legend tells, the Egyptians struck upon a cruel scheme. The king was determined that hidden children should be sought out and killed. Now when a child hears another child cry, he will cry too. So Egyptian mothers were sent into the homes of the Israelites with their babies; there they pricked their babies until they cried. This made the hidden children of the Israelites cry, too, and so they were discovered and killed. In view of this, Amram and Jochebed decided to make a little ark and to entrust their child to it on the waters of the Nile.

That Moses was born at all was an act of faith; that he was preserved was another. He began by being the child of faith.

(ii) The second act of faith was Moses' loyalty to his own people. The story is told in Exo 2:11-14. Again the legends help to light up the picture. When Moses was entrusted to the waters of the Nile, he was found by the daughter of Pharaoh, whose name is given as Bithia, or more commonly Thermouthis. She was entranced by his beauty. Legend says that when she drew the ark out of the water, the archangel Gabriel boxed the ears of the little baby to make him cry so that the heart of Thermouthis might be touched as she saw the little face puckered in sorrow and the eyes full of tears. Thermouthis, much to her sorrow, was childless; so she took the baby Moses home, and cared for him as her own son. He grew to be so beautiful that people turned in the street, and even ceased their work, to took at him. He was so wise that he was far beyond all other children in learning and in knowledge. When he was still a child, Thermouthis took him to Pharaoh and told him how she had found him. She placed him in his arms, and he was so entranced by the child that he embraced him and. at the request of Thermouthis, he promised to make him his heir. By way of jest he took his crown and placed it on the child's head; but the infant snatched the crown from his head and flung it on the ground and trampled on it. Pharaoh's wise men were full of foreboding that this child would some day trample the royal power under foot. They wished to destroy Moses there and then. But a test was proposed; they set before the child a bowl of precious stones and a bowl of live coals. If he put out his hand and touched the jewels, that would prove that he was so wise that he was a danger; if he put out his hands and touched the coals, that would prove that he was so witless that he was no danger. The infant Moses was about to touch the jewels when Gabriel took his hand and put it on the coals. His finger was burnt; he put the burnt finger in his mouth and burnt his mouth; that, they say, was why he was not a good speaker (Exo 4:10) but stammered all his life.

So Moses was spared. He was brought up in all luxury. He was heir to the kingdom. He became one of the greatest of all Egyptian generals; in particular he conquered the Ethiopians when they were threatening Egypt and in the end was married to an Ethiopian princess. But all the time he had never forgotten his fellow-countrymen; and the day came when he decided to ally himself with the downtrodden Israelites and say goodbye to the future of riches and royalty that he might have had.

Moses gave up earthly glory for the sake of the people of God. Christ gave up his glory for the sake of mankind; and accepted scourging and shame and a terrible death. Moses in his day and generation shared in the sufferings of Christ, choosing the loyalty that led to suffering rather than the ease which led to earthly glory. He knew that the prizes of earth were contemptible compared with the ultimate reward of God.

(iii) There came the day when Moses, because of his intervention on behalf of his people, had to withdraw from Egypt to Midian (Exo 2:14-22). Because of the order in which it comes that must be what Heb 11:27refers to. Some people have found difficulty here, because the Exodus narrative says that it was because Moses feared Pharaoh that he fled to Midian (Exo 2:14), while Hebrews says that he went out not fearing the blazing wrath of the king. There is no real contradiction. It is simply that the writer of the letter to the Hebrews saw even more deeply into the story. For Moses to withdraw to Midian was not an act of fear; it was an act of courage. It showed the courage of the man who has learned to wait.

The Stoics were wise; they held that a man should not throw his life away by needlessly provoking the wrath of a tyrant. Seneca wrote: "The wise man will never provoke the wrath of mighty men; nay, he will turn aside from it; in just the same way as sailors in sailing will not deliberately court the danger of the storm." At that moment Moses might have gone on but his people were not ready. If he had gone on recklessly he would simply have thrown his life away and the deliverance from Egypt might never have happened. He was big enough and brave enough to wait until God said: "Now is the hour."

Moffatt quotes a saying of A. S. Peake: "The courage to abandon work on which one's heart is set and accept inaction cheerfully as the will of God is of the rarest and highest kind and can be created and sustained only by the clearest spiritual vision." When our fighting instincts say: "Go on," it takes a big and a brave man to wait. It is human to fear to miss the chance; but it is great to wait for the time of God--even when it seems like throwing a chance away.

(iv) There came the day when Moses had to make all the arrangements for the first Passover. The account is in Exo 12:12-48. The unleavened bread had to be made; the Passover lamb had to be slain; the door post had to be smeared with the blood of the lamb so that the Angel of Death would see the blood and pass over that house and not slay the first-born in it. But the really amazing thing is that, according to the Exodus story, Moses not only made these regulations for the night on which the children of Israel were leaving Israel; he also laid it down that they were to be observed annually for all time. That is to say, he never doubted the success of the enterprise, never doubted that the people would be delivered from Egypt and that some day they would reach the promised land. Here was a band of wretched Hebrew slaves about to set off on a journey across an unknown desert to an unknown promised land and here was the whole power of Egypt hot upon their heels; yet Moses never doubted that God would bring them safely through. He was pre-eminently the man who had the faith that if God gave his people an order he would also give them the strength to carry it out. Moses knew well that God does not summon his servants to a great task and leave it at that; he goes with them every step of the way.

(v) There was the great act of the crossing of the Red Sea. The story is told in Exo 14 . There we read of how the children of Israel were wondrously enabled to pass through and of how the Egyptians were engulfed when they tried to do the same. It was at that moment that the faith of Moses communicated itself to the people and drove them on when they might well have turned back. Here we have the faith of a leader and of a people who were prepared to attempt the impossible at the command of God, realizing that the greatest barrier in the world is no barrier if God be there to help us overpass it. The book As in Adam has this sentence: "The business of life, the way to life, consists in getting over fences, not in lying down and moaning on the hither side." To Moses belonged the faith to attempt what appeared to be the most insurmountable fences in the certainty that God would help the man who refused to turn back and insisted on going on.

Finally, this passage not only tells us of the faith of Moses; it also tells us of the source of that faith. Heb 11:27tells us that he was able to face all things as one who sees him who is invisible. The outstanding characteristic of Moses was the close intimacy of his relationship with God. In Exo 33:9-11we read of how he went into the Tabernacle; "and the Lord used to speak to Moses face to face, as a man speaks to his friend." In Num 12:7-8we read of God's verdict on him when there were those who were ready to rebel against him: "with him I speak mouth to mouth." To put it simply--the secret of his faith was that Moses knew God personally. To every task he came out from God's presence.

It is told that before a great battle Napoleon would stand in his tent alone; he would send for his commanders to come to him, one by one; when they came in, he would say no word but would look them in the eye and shake them by the hand; and they would go out prepared to die for the general whom they loved. That is like Moses and God. Moses had the faith he had because he knew God in the way he did. When we come to it straight from God's presence, no task can ever defeat us. Our failure and our fear are so often due to the fact that we try to do things alone. The secret of victorious living is to face God before we face men.

Barclay: Heb 11:30-31

The writer to the Hebrews has been citing as examples of faith the great figures of the time before Israel entered into the Promised Land. Now he takes two figures from the period of struggle when the children of Israel were winning a place for themselves within Palestine.

(i) The first is the story of the fall of Jericho. That strange old story is told in Jos 6:1-20. Jericho was a strong city, barred and fortified. To take it seemed impossible. It was God's commandment that once a day for six days and in silence the people should march round it, led by seven priests marching in front of the ark and bearing trumpets of rams' horn. On the seventh day the priests were to blow upon the trumpets, after the city had been encircled seven times, and the people were to shout with all their might, "and the wall of the city will fall down flat." As the old story tells it, so it happened.

That story left an indelible mark upon the memory of Israel. Centuries after this Judas Maccabaeus and his men were facing the city of Caspis, so secure in its strength that its defenders laughed in their safety. "Wherefore Judas with his company, calling upon the great Lord of the world, who without any rams or engines of war did cast down Jericho in the time of Joshua, gave it fierce assault against the walls and took the city by the will of God" (2Macc 12:13-16). The people never forgot what great things God had done for them and, when some great effort was called for, they nerved themselves for it by remembering them.

Here is the very point the writer to the Hebrews wishes to make. The taking of Jericho was the result of an act of faith. It was taken by men who thought not of what they could do but of what God could do for them. They were prepared to believe that God could make their obvious weakness able for an incredible task. After the smashing of the Spanish Armada, there was erected on Plymouth Hoe a monument with the inscription: "God sent his wind and they were scattered." When the people of England saw how the storm and the gale had shattered the Spanish Armada, they said: "God did it." When we are faced with any great and demanding task, God is the ally we must never leave out of the reckoning. That which to us alone is impossible is always possible with him.

(ii) The second story the writer to the Hebrews takes is that of Rahab. It is told in Jos 2:1-21and finds its sequel in Jos 6:25. When Joshua sent out spies to spy out the situation in Jericho, they found a lodging in the house of Rahab, a harlot. She protected them and enabled them to make their escape; and in return, when Jericho was taken she and her family were saved from the general slaughter. It is extraordinary how Rahab became imprinted on the memory of Israel. James (Jam 2:25) quotes her as a great example of the good works which demonstrate faith. The Rabbis were proud to trace their descent to her. And, amazingly, she is one of the names which appear in the genealogy of Jesus (Mat 1:5). Clement of Rome quotes her as an outstanding example of one who was saved "by faith and hospitality."

When the writer to the Hebrews cites her, the point he desires to make is this--Rahab in face of all the facts believed in the God of Israel. She said to the spies whom she welcomed and hid: "I know that the Lord has given you the land.... For the Lord your God, is he who is God in heaven above, and on earth beneath" (Jos 2:9-11). At the moment when she was speaking, there seemed not one chance in a million that the children of Israel could capture Jericho. These nomads from the desert had no artillery and no siege-engines. Yet Rahab believed and staked her whole future on the belief--that God would make the impossible possible. When common sense pronounced the situation hopeless, she had the uncommon sense to see beyond the situation. The real faith and the real courage are those which can take God's side when it seems doomed to defeat. As Faber had it:

"Thrice blest is he to whom is given

The instinct that can tell

That God is on the field when he

Is most invisible.

For right is right, since God is God;

And right the day must win;

To doubt would be disloyalty,

To falter would be sin."

The Christian believes that no man who takes the side of God can ever ultimately be on the losing side for, even if he knows earth's defeats, there is a victory whose trophies are in heaven.

Barclay: Heb 11:32-34

In this passage the writer lets his mind's eye roam back over the history of his people; and out of it there springs to memory name after name of those who were heroic souls. He does not take them in any particular order but, as we shall see when we look at the outstanding characteristics of each, there is a line of thought which binds them all together.

The story of Gideon is told in Judg 6-7. With only three hundred men Gideon won a victory over the Ammonites in days when they had terrorized Israel, a victory which went ringing down the centuries. The story of Barak is in Judg 4-5. Under the inspiration of the prophetess Deborah, Barak assembled ten thousand young men and faced the fearful odds of the Canaanites with their nine hundred chariots of iron to win an almost incredible victory. It was as if a band of almost unarmed infantry had routed a division of tanks. The story of Samson is in Judg 13-16. Always Samson was fighting alone. In the isolation of his splendid strength again and again he faced the most amazing odds and emerged triumphant. He was the scourge of the Philistines. The story of Jephthah is in Judg 11-12. Jephthah was an illegitimate son; he was driven into a kind of exile and into the life of an outlaw; but when the Ammonites were putting Israel into fear, the forgotten outlaw was called back and won a tremendous victory, although his vow to God cost him the life of his daughter. There was David, who had once been a shepherd lad and who, to his own and everyone else's astonishment, was anointed king in preference to all his brothers (1Sa 16:1-13). There was Samuel, born to his mother so late in life (1Sam 1 ), again and again moving alone as the only strong and faithful man of God amongst an easily frightened, discontented and rebellious people. There were the prophets, man after man of them bearing a faithful and isolated witness to God.

The whole list is of men who faced incredible odds for God. It is of men who never believed that God was on the side of the big battalions and were willing to take tremendous and even terrifying risks for him. It is of men who cheerfully and courageously and confidently accepted God-given tasks which, on human terms, were impossible. They were all men who were never afraid to stand alone and to face immense odds for the sake of their loyalty to God. The honour roll of history is of men who chose to be in God's minority rather than with earth's majority.

In the second part of the passage the writer to the Hebrews tells what these men did and others like them in a series of machine-gun-like phrases. For most of us much of their impact may be lost, for this reason--phrase after phrase is a reminiscence. For those who knew the scriptures well in their Greek version, phrase after phrase would ring a bell in the mind. The word used for mastering kingdoms is what Josephus, the Jewish historian, used of David. The phrase used for wrought righteousness is the description of David in 2Sa 8:15. The expression used for stopping the mouths of lions is that used of Daniel in Dan 6:18, Dan 6:23. The phrase about quenching the violence of fire goes straight back to the story of Shadrach, Meshach and Abed-nego in Dan 3:19-28. To speak about escaping the edge, of the sword was to direct men's thoughts to the way in which Elijah escaped threatened assassination in 1Ki 19:1and Elisha in 2Ki 6:31. The trumpet call about being strong in warfare and routing the ranks o the aliens would immediately make men think of the unforgettable glories of the Maccabaean days.

The phrase about being made strong out of weakness might conjure up many a picture. It might paint the mental picture of the extraordinary healing of Hezekiah after he had turned his face to the wall to die (2Ki 20:1-7). Perhaps more likely in the time in which the writer to the Hebrews wrote, it would remind his hearers of that epic but bloodthirsty incident told in the Book o Judith, one of the apocryphal books. There was a time when Israel was threatened by the armies of Nebuchadnezzar led by his general Holofernes. The Jewish town of Bethulia had determined to surrender in five days' time for its supplies of food and water were at an end. In the town there was a widow called Judith. She was wealthy and beautiful but she had lived in lonely mourning since her husband Manasses had died. She dressed in all her finery, persuaded her people to let her out of the town and went straight to the camp of the Assyrians. She gained entry into the presence of Holofernes and persuaded him that she was convinced of the defeat of her people as a punishment for their sins. She offered him a way into Jerusalem by stealth; and then, having gained his confidence, she slew him in his drunken sleep with his own dagger, cut off his head and carried it back to her people. The traitors within the camp were silenced and looming defeat was turned into tumultuous victory. A woman's weakness had become strength to save her country.

The writer to the Hebrews is here seeking to inspire new courage and a new sense of responsibility by making his hearers remember their past. He does not do it blatantly but with infinite artistry. He does not so much tell them what to remember as by delicate hints compel them to remember for themselves. When Oliver Cromwell was arranging for the education of his son Richard, he said: "I would have him learn a little history." When we are discouraged, let us remember and take heart again. God's arm is not shortened; his power is not grown less. What he did once he can do again, for the God of history is the same one as we worship today.

Barclay: Heb 11:35-40

In this passage the writer to the Hebrews is intermingling different periods of history. Sometimes he takes his illustrations from the Old Testament period; but still more he takes them from the Maccabaean period which falls between the Old and the New Testaments.

First let us take the things that can be explained against the Old Testament background. In the lives of Elijah (1Ki 17:17.) and of Elisha (2Ki 4:8.) we read how. by the power and the faith of the prophets, women did receive back again their children who had died. 2Ch 24:20-22tells how the prophet Zechariah was stoned by his own people because he told them the truth. Legend had it that down in Egypt Jeremiah was stoned to death by his fellow-countrymen. Jewish legend tells that Isaiah was sawn asunder. Hezekiah, the good king, died, and Manasseh came to the throne. He worshipped idols and tried to compel Isaiah to take part in his idolatry and to approve of it. Isaiah refused and was condemned to be sawn asunder with a wooden saw. While his enemies tried to make him recant his faith he steadfastly defied them and prophesied their doom. "And whilst the saw cut into his flesh, Isaiah uttered no complaint and shed no tears; but he ceased not to commune with the Holy Spirit till the saw had cloven him to the middle of his body."

Even more the mind of the writer to the Hebrews goes back over the terrible days of the Maccabaean struggle. That is a struggle of which every Christian should know something, for if in these killing times, the Jews had surrendered their faith, Jesus could not have come. The story is like this.

About the year 170 B.C. there was on the throne of Syria a king called Antiochus Epiphanes. He was a good governor but he had an almost abnormal love for all things Greek and saw himself as a missionary for the Greek way of life. He tried to introduce this into Palestine. He had some success; there were those who were willing to accept Greek culture, Greek drama, Greek athletics. Greek athletes trained naked and some of the Jewish priests even went so far as to seek to obliterate the mark of circumcision from their bodies so that they might become completely hellenized. So far, Antiochus had succeeded only in causing a division in the nation; the greater part of the Jews were unshakeably true to their faith and could not be moved. Force and violence had not yet been used.

Then about 168 B.C. the matter came to boiling-point. Antiochus had an interest in Egypt. He amassed an army and invaded that country. To his deep humiliation the Romans ordered him home. They did not send an army to oppose him; such was the might of Rome that they did not need to. They sent a senator called Popilius Laena with a small and quite unarmed suite. Popilius and Antiochus met on the boundaries of Egypt. They talked; they both knew Rome and they had been friendly. Then, very gently, Popilius told Antiochus that Rome did not wish him to proceed with the campaign but wished him to go home. Antiochus said that he would consider it. Popilius took the stall which he was carrying and drew a circle in the sand round about Antiochus. Quietly he said: "Consider it now; you will give me your decision before you leave that circle." Antiochus thought for a moment and realized that to defy Rome was impossible. "I will go home," he said. It was a shattering humiliation for a king.

So Antiochus turned for home, almost mad with rage; and on the way he turned aside and attacked Jerusalem, capturing it almost without an effort. It was said that 80,000 Jews were killed and 10,000 sold into captivity. But there was worse to come. He sacked the Temple. The golden altars of the shewbread and of the incense, the golden candlestick, the golden vessels, even the curtains and the veils were taken. The treasury was sacked. Worse was to come. On the altar of the burnt offering he offered sacrifices of swine flesh to Zeus; and he turned the Temple chambers into brothels. No act of sacrilege was omitted. Still worse was to come. He completely forbade circumcision and the possession of the scriptures and of the law. He ordered the Jews to eat meats which were unclean and to sacrifice to the Greek gods. Inspectors went throughout the land to see that these commands were carried out. And if any were found to defy them, they "underwent great miseries and bitter torments.; for they were whipped with rods and their bodies were torn to pieces; they were crucified while they were still alive and breathed; they also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as if they were upon their crosses. And if there were any sacred book of the law found, it was destroyed; and those with whom they were found miserably perished also" (Josephus, Antiquities of the Jews, 12: 5, 4). Never in all history has there been such a sadistic and deliberate attempt to wipe out a people's religion.

It is easy to see how this passage can be read against the terrible happenings of these days. The Book of Fourth Maccabees has two famous stories which were undoubtedly in the mind of the writer to the Hebrews when he made his list of the things that the man of faith has had to suffer.

The first is the story of Eleazar, the aged priest (4 Maccabees 5-7). He was brought before Antiochus and ordered to eat swine's flesh, being threatened with the direst penalties if he refused. He did refuse. "We, Antiochus," he said, "who are convinced that we live under a divine law, consider no compulsion to be so forcible as obedience to our law." He would not comply with the king's order, "no, not if you pluck out my eyes and consume my bowels in the fire." They stripped him naked and scourged him with whips, while a herald stood by him, saying: "Obey the king's commands," His flesh was torn off by the whips and he streamed down with blood and his flanks were laid open by wounds. He collapsed and one of the soldiers kicked him violently in the stomach to make him rise. In the end even the guards were moved to wondering compassion. They suggested to him that they would bring him dressed meat which was not pork, and that he should eat it pretending that it was pork. He refused. "We should thus ourselves become an example of impiety to the young, if we became to them an excuse for eating the unclean." In the end they carried him to the fire and threw him on it, "burning him with cruelly contrived instruments and pouring stinking liquids into his nostrils." So he died, declaring: "I am dying by fiery torments for the law's sake."

The second is the story of the seven brothers (4 Maccabees 8-14). They, too, were given the same choice and confronted with the same threats. They were confronted with "the wheels and racks and hooks and catapults and caldrons and frying pans and finger racks and iron hands and wedges and hot cinders." The first brother refused to eat the unclean things. They lashed him with whips and tied him to the wheel until he was dislocated and fractured in every limb. "They heaped up fuel and, setting fire to it, strained him upon the wheel still more. And the wheel was besmeared all over with blood, and the heap of coals was extinguished with the droppings of gore, and pieces of flesh flew about the axles of the machine." But he withstood their tortures and died faithful. The second brother they bound to the catapults. They donned spiked iron gloves. "These wild beasts, fierce as panthers, first dragged all the flesh off his sinews with their iron gauntlets to his chin and tore off the skin of his head." He, too, died faithful. The third brother was brought forward. "The officers, impatient at the man's boldness, dislocated his hands and feet with racking engines and wrenching them from their sockets, pulled his limbs asunder. And they fractured his fingers and his arms and his legs and his elbows." In the end they tore him apart on the catapult and flayed him alive. He, too, died faithful. They cut out the tongue of the fourth brother before they submitted him to like tortures. The fifth brother they bound to the wheel, bending his body round the edge of it, and then fastened him with iron fetters to the catapult and tore him in pieces. The sixth they broke upon the wheel "while a fire roasted him from beneath. Then they heated sharp spits and applied them to his back; and piercing through his sides they burned away his bowels." The seventh brother they roasted alive in a gigantic frying pan. These, too, died faithful.

These are the things of which the writer to the Hebrews is thinking; and these are things which we do well to remember. It was due to the faith of these men that the Jewish religion was not completely destroyed. If that religion had been destroyed, what would have happened to the purposes of God? How could Jesus have been born into the world if the Jewish religion had ceased to exist? In a very real way we owe our Christianity to these martyrs of the times when Antiochus made his deliberate attempt to wipe out the Jewish religion.

There came a day when the situation ignited. The agents of Antiochus had gone to a town called Modin and had erected an altar there to make the inhabitants do sacrifice to the Greek gods. The emissaries of Antiochus tried to persuade a certain Mattathias to set an example by offering sacrifice, for he was a distinguished and influential man. He refused in anger. But another Jew, seeking to curry favour and to save his own life, came forward and was about to sacrifice. Mattathias, moved to uncontrollable wrath, seized a sword and slew his apostate countryman and the king's commissioner with him.

The standard of rebellion was raised. Mattathias and his sons and those like-minded took to the hills; and once again the phrases used to describe their life there were in the mind of the writer to the Hebrews and he has echoes of them over and over again. "So Mattathias and his sons fled into the mountains, and left all that they ever had in the city" (1Macc 2:28). "Judas Maccabaeus (and his friends) withdrew himself into the wilderness and lived in the mountains, after the manner of beasts" (2Macc 5:27). "Others, who had run together into caves near by, to keep the Sabbath day secretly, being discovered...were all burnt together" (2Macc 6:11). "They wandered in the mountains and in the dens like beasts" (2Macc 10:6). In the end under Judas Maccabaeus and his brothers the Jews regained their freedom and the Temple was cleansed and the faith flourished again.

In this passage the writer to the Hebrews has done as before. He does not actually mention these things. Far better than his hearers should be moved by this and that phrase to remember them for themselves.

In the end he says a great thing. All these died before the final unfolding of God's promise and the coming of his Messiah into the world. It was as if God had so arranged things that the full blaze of his glory should not be revealed until we and they can enjoy it together. The writer to the Hebrews is saving: "See! the glory of God has come. But see what it cost to enable it to come! That is the faith which gave you your religion. What can you do but be true to a heritage like that?"

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 11:1--12:14

IV. THE PROPER RESPONSE 11:1--12:13

"In chapter 10:22-25 there were three exhortations, respectively to Faith, Hope and Love. These are elaborated in turn: chapter 11 dealing with Faith; chapter 12 with Hope; chapter 13 with Love."³³⁸

In this fourth major section of the epistle, the writer concentrated on motivating his readers to persevere in their faith with steadfast endurance. He continued the idea that he introduced in 10:35-39.³³⁹ Having introduced "faith" and "endurance" in 10:39, the writer proceeded to develop these concepts further in inverted order. He celebrated the character of faith in chapter 11 and then summoned the readers to endurance in 12:1-13. The first of these sections is exposition and the second exhortation.

"The characteristic vocabulary of this section relates to the vital issue of enduring disciplinary sufferings. Anticipating the subsequent development in 12:1-13, the writer underscored the community's need for hypomone, endurance,' in 10:36. That note is resumed in 12:1, when the commitment required of the Christian life is reviewed under the metaphor of an athletic contest, and the key to victory is found in endurance.'"³⁴⁰

"The story of God's people includes a succession of examples of persistent, forward-looking faith. The story is not complete without us. We, in our turn, must submit to God's fatherly discipline and stand firm together in the faith."³⁴¹

Constable: Heb 11:1-40

A. Perseverance in Faith ch. 11

The writer encouraged his readers in chapter 11 by reminding them of the faithful perseverance of selected Old Testament saints. The section is expository in form but parenetic in function, inviting the readers to emulate the example of the heroes listed. The linking word that ties this section to what precedes is "faith" or "faithfulness," which the Habakkuk 2:4 quotation introduced (10:38-39; cf. 10:20).³⁴² The writer repeated this word (Gr. pistis) 24 times in chapter 11. It occurs in the first and last sentences of the section forming an inclusio. Classical orators and authors frequently used lists of examples to motivated their hearers and readers to strive for virtue.³⁴³ These lists also appear in Jewish and early Christian literature indicating that this was a distinctive literary form.³⁴⁴

"As J. W. Thompson has observed, a catalogue of heroes of pistis, introduced as patterns of imitation, is unthinkable in any Greek tradition.'³⁴⁵ The reason for this is that to the formally educated person, pistis, faith,' was regarded as a state of mind characteristic of the uneducated, who believe something on hearsay without being able to give precise reasons for their belief. The willingness of Jews and Christians to suffer for the undemonstrable astonished pagan observers.³⁴⁶ Yet this is precisely the conduct praised in Heb 11:1-40. This fact constitutes the note of offense in this section of the homily."³⁴⁷

Another feature of this chapter is the anaphoric use of pistis, "faith."³⁴⁸ Pistis occurs 18 times without an article (anarthrous) in verses 3-31 but nowhere else in Hebrews. This literary device serves to stress the importance of faith and to unite the chapter.³⁴⁹

This chapter is one of the strongest proofs that eschatological reward is the full inheritance (rest) that the writer urged his readers not to sacrifice. The reward of these saints in the past lay beyond the grave (cf. vv. 1, 13).

Constable: Heb 11:1-7

1. Faith in the Antediluvian Era 11:1-7

The writer began by stating three facts about faith. These are general observations on the nature of faith, some of its significant features. He then illustrated God's approval of faith with examples from the antediluvian era.

11:1 Essentially faith is confidence that things yet future and unseen will happen as God has revealed they will. This is the basic nature of faith. Verse 1 describes faith rather than defining it.

"This word hypostasis [assurance, NASB] has appeared twice already in the epistle. In Ch. 1:3 the Son was stated to be the very image of God's hypostasis; in Ch. 3:14 believers are said to be Christ's associates if they hold fast the beginning of their hypostasis firm to the end. In the former place it has the objective sense of substance' or real essence' (as opposed to what merely seems to be so). In the latter place it has the subjective sense of confidence' or assurance.' Here it is natural to take it in the same subjective sense as it bears in Ch. 3:14, and so ARV and RSV render it assurance.'"³⁵⁰

"Faith is the basis, the substructure (hypostasis means lit. that which stands under') of all that the Christian life means, all that the Christian hopes for."³⁵¹

". . . faith celebrates now the reality of the future blessings that constitute the objective content of hope."³⁵²

Someone else observed that faith is the spiritual organ that enables a person to perceive the invisible realities of life.

11:2 God has approved such confidence as is clear from His commendations of Old Testament men and women who walked by faith.

11:3 However faith is a way of viewing all of life, what lies ahead as well as what is in the past. It involves accepting God's viewpoint as He has revealed it in His Word. This extends to how the universe came into being (cf. 1:2-3) as well as how it will end.

"Belief in the existence of the world is not faith, nor is it faith when men hold that the world was made out of some preexisting stuff.' (In the first century there were people who did not believe in God but who held to some kind of creation.') But when we understand that it was the Word of God (God's command,' NIV) that produced all things, that is faith."³⁵³

Notice that the writer did not say that God created the universe out of nothing (creation ex nihilo). He simply said that the universe did not originate from primal material or anything observable. His description does not rule out creation ex nihilo, but neither does it affirm it. Genesis 1:1-3 and logic seem to indicate that God did indeed create the universe, something visible, out of His word, something invisible.

11:4 The readers could identify with Abel because he, too, had a better sacrifice. Those who based their hope of God's acceptance on an inferior sacrifice would experience disappointment, as Cain did.

By the way, what made Abel's offering superior to Cain's was evidently its being an offering of the "firstlings" (first-born) and its including the "fat" (Gen. 4:4). Ancient Near Easterners commonly held that a deity deserved the first of whatever man, beast, or crop brought forth. The fat likewise represented the best part of an animal offering. Abel's offering shows the respect he gave God as worthy of the best whereas Cain's offering, as Moses described it in Genesis 4, indicates that he did not so reverence God.³⁵⁴ Another view is as follows.

"The general tenor of Scripture indicates that the superior quality of Abel's offering derived from the integrity of his heart rather than from the nature of the offering itself. This is the clear implication of Gen 4:7, where the Lord says to Cain, If you do what is right, will you not be accepted?'"³⁵⁵

". . . what gave Abel's offering greater value was his faith, not the fact that it was an animal sacrifice."³⁵⁶

11:5 Enoch set an example of walking by faith all his life that readers would do well to follow.³⁵⁷ The Lord may return at any time to take modern Enoch's into His presence just as He took that great saint.

11:6 Walking by faith involves not only believing that God exists but also believing that he will reward the faithful. The original readers faced temptation to abandon that hope, as we do. Note that those He will reward are those who "are seeking after Him" (present tense in Greek), not believers who have stopped seeking after Him. Ultimately we know God's will by faith.

In almost all of the following exemplars of faith that the writer cited, there is a clear and direct relationship between faith and reward.³⁵⁸

"The best way to grow in faith is to walk with the faithful."³⁵⁹

11:7 Noah prepared for things to come. He did not live for the present. By continuing to believe the promises of God even when everyone else disbelieved them Noah inherited a new world after the Flood. The writer had promised the readers "the world to come" (2:5-8). Noah's faith led to the preservation of his family. Likewise as we continue to trust God we will encourage others to do so and they will also enter into their inheritance if they follow our example of faithful perseverance.

Constable: Heb 11:8-22

2. Faith in the Patriarchal Era 11:8-22

11:8-10 Like Abraham we should look forward to our inheritance in the coming world and should live as strangers and pilgrims in this world (1 Pet. 1:1).³⁶⁰

"Abraham's faith accepted God's promises and acted on them even though there was nothing to indicate that they would be fulfilled."³⁶¹

As Abraham later received the land he formerly lived in as a stranger, so we will, too. The city Abraham looked for was a city God would provide for him. A city with foundations offered a permanent, established home in contrast to the transient existence of a tent-encampment.

"To cultured men in the first century, the city was the highest form of civilized existence."³⁶²

We look for such a habitation as well, namely, the New Jerusalem (Rev. 21:1, 9-27).³⁶³

11:11-12 Sarah believed God would fulfill His promise and provide something (a child) totally beyond the realm of natural possibility. God wants us, too, to believe that. God rewarded her faith far beyond what she imagined, and He will reward ours in the same way.

11:13-16 "All these" probably refers to Abraham, Sarah, Isaac, and Jacob (vv. 8-9, 11) who lived as exiled strangers by faith, not all whom the writer had listed to this point.³⁶⁴ Verses 13-16 interrupt the recital of Abraham's acts of faith. Evidently the writer decided to "preach" a little at this point, the middle of his exposition of the patriarchs' example. He emphasized the eschatological perspective that is the point of this entire unit (vv. 8-22).

These patriarchs all continued to live by faith, and they died believing God would fulfill His promises to them eventually. They looked forward to possessing a land that God promised to give them. They did not turn back to what they had left; they did not apostatize. In the same way we should not abandon our hope. God was not ashamed of them because they were not ashamed to believe Him and to remain faithful to Him. Likewise we will not shame Him if we resist the temptation to turn from Him in shame (1 Sam. 2:30; 2 Tim. 2:12). God prepared a heavenly habitation for them, and He has done so for us (John 14:1-3).

Each example of faith that the writer cited so far is a positive one involving a believer who kept on trusting God and His promises in spite of temptation to stop trusting. That is what the writer was urging his readers to do throughout this epistle. In every case God approved and rewarded the continuing faith of the faithful.

11:17-19 Here the writer began to develop the idea that he expressed in verse 3, that faith should be the way the believer looks at all of life and history. He did so to help his readers see that continuance in faith is the only logical and consistent attitude for a believer.

It is the belief that God could and would raise the dead that is the key element in these verses. From Abraham's perspective God's promise and His command seemed to conflict.

"We are apt to see this as a conflict between Abraham's love for his son and his duty to God. But for the author the problem was Abraham's difficulty in reconciling the different revelations made to him."³⁶⁵

Abraham was willing to continue to trust and obey God because He believed God could even raise Isaac, his unique (Gr. monogenes) son, from the dead to fulfill His promises of an heir. Similarly we need to continue to trust and obey God even though He may have to raise us from the dead to fulfill His promises to us. Isaac's restoration was a type (Gr. parabole, parable, figure, illustration) of the fact that God will give us what He has promised if we continue to trust and obey Him. When Isaac rose from the altar, it was as though he had risen from the dead.

11:20-22 Isaac, Jacob, and Joseph all demonstrated confidence in God's word in the ways mentioned. They believed He would provide for them what He had promised. We should do the same. The faith of all three of these patriarchs affected their descendants. Ours should as well.

"With all three the significant thing was their firm conviction that death cannot frustrate God's purposes."³⁶⁶

Constable: Heb 11:23-31

3. Faith in the Mosaic Era 11:23-31

"Moses and Abraham hold the most prominent places in the roll of faith; and the central event of both their lives, as Hebrews presents them, is a journey."³⁶⁷

11:23 Faith confronts hostility in a characteristic way that the writer began to emphasize in this verse. We see Amram and Jochebed's faith in God in their placing His will above Pharaoh's command. Moses was no ordinary child among other ways in that His parents saved his life even though Pharaoh had ordered all Jewish male babies killed.³⁶⁸ Amram and Jochebed regarded God's will concerning the sanctity of life as more important than obedience to the state when national law required disobeying God's will (cf. Acts 4:19). God honored their faith.

11:24-26 Moses had a true appreciation for the promises of God. This led him to choose the reward associated with Israel's promised Messiah over the temporary material wealth he could have enjoyed had he stayed in Egypt. We should also be willing to suffer temporary disgrace, reproach, and loss as we continue to cast our lot with God's faithful disciples.

"As with Abraham and Moses of old, the decisions we make today will determine the rewards tomorrow. More than this, our decisions should be motivated by the expectation of receiving rewards. . . . The emphasis in the Epistle to the Hebrews is: Don't live for what the world will promise you today! Live for what God has promised you in the future! . . .'"³⁶⁹

11:27 Moses persevered in spite of the king's wrath, and so should we in spite of the wrath we may experience from ungodly opponents. Probably Moses' departure for Midian 40 years before the Exodus is in view here. This seems likely in view of the chronological sequence the writer followed in this passage. The reference to the king's wrath is appropriate because Moses left Egypt then because Pharaoh sought to kill him (Exod. 2:15).

"The emphasis . . . falls not on endurance but on continually seeing, as it were, the unseen God . . . The reference is not to the awesome event at the burning bush . . ., as if to say that Moses saw one who is invisible, but to a fixed habit of spiritual perception. . . .

"From the pastoral perspective of the writer, the firmly entrenched habit of Moses in keeping God continually in view establishes a standard for imitation by the community in its experience of fear and governmental oppression."³⁷⁰

11:28 Furthermore as Moses continued to demonstrate confidence in the blood that God provided, so should we. He avoided and we avoid God's judgment by doing so.

In this verse there is a subtle transition from emphasis on exemplary persons to exemplary events (cf. vv. 29-30, 33-38).

11:29-30 The people of Israel experienced victory over their enemies as they trusted God, and we can, too. At the Red Sea the Israelites willingly went forward at God's word rather than turning back. Trust and obedience resulted in the Israelites' preservation and eventual entrance into their inheritance. The believing community that originally received this homily could identify with a group of people who persevered, not just individuals.

11:31 Even though Rahab was a Gentile sinner (i.e., a secular prostitute), God spared her when he destroyed all those around her. Likewise God will preserve the faithful not because they are personally worthy but because of their faith in Him.

"Although a foreigner to the covenant people, she manifested a faith that was oriented toward the future and that found specific content in the acts of the God of Israel (Josh 2:11). She was prepared to assume present peril for the sake of future preservation (Josh 2:12-16)."³⁷¹

Constable: Heb 11:32-40

4. Faith in subsequent eras 11:32-40

11:32 The Old Testament is full of good examples of persevering, living faith. The writer selected these few for brief mention along with what such faith accomplished.³⁷² Each individual that the writer mentioned was less than perfect, as is every believer. Yet God approved the faith of each one.

"The order of names here may be understood if they are read as three pairs, Gideon-Barak, Samson-Jephthah, David-Samuel, the more important member of each pair being named first."³⁷³

11:33-35a Joshua conquered kingdoms. Daniel shut the lions' mouths (Dan. 6:17-22), as did Samson (Judg. 14:5-6), David (1 Sam. 17:34-37), and Benaiah (1 Chron. 11:22). Shadrach, Meshach, and Abednego escaped fiery deaths (Dan. 3:23-27). David, Elijah, Elisha, and Jeremiah avoided execution. Women even received their dead back because they believed God could and would do what He had promised (cf. 1 Kings 17:17-24; 2 Kings 4:17-37).

11:35b-38 Faith does not result in deliverance in every case, however. Traditionally Isaiah suffered death at King Manasseh's hand by being sawn in two.³⁷⁴

"According to . . . mutually complementary rabbinic sources, Manasseh, enraged because Isaiah had prophesied the destruction of the Temple, ordered his arrest. Isaiah fled to the hill country and hid in the trunk of a cedar tree. He was discovered when the king ordered the tree cut down. Isaiah was tortured with a saw because he had taken refuge in the trunk of a tree . . ."³⁷⁵

Sometimes the faithful person's reward comes on the other side of the grave. Some of the readers and we might have to endure death. Those who accept death without apostatizing are those the world is not worthy of because they do not turn from following God even under the most severe pressure.

11:39-40 Those faithful believers who died in Old Testament times have not yet entered into their inheritances. This awaits the future, probably the Second Coming when Christ will judge Old Testament saints (Dan. 12:1-2). We will have some part in their reward. We will do so at least as Christ's companions who will witness their award ceremony. Their perfection refers to their entering into their final rest (inheritance) and rests, as ours does, on the sacrificial death of Christ (cf. 9:15).

"God's plan provided for something better for us.' The indefinite pronoun leaves the precise nature of the blessing undefined. The important thing is not exactly what it is but that God has not imparted it prematurely. Us' means us Christians' . . ."³⁷⁶

Verses 39-40 summarize the chapter by relating the list of exemplary witnesses to the audience's experience, and they provide a transition to the argument of 12:1-13.

God intended this wonderful chapter to encourage us to continue to trust and obey Him in the midst of temptations to turn away from following Him faithfully. The implication is that our reward, as theirs, is eschatological.

". . . it is the future, and not the past, that molds the present. . . .

"The men and women celebrated in the catalogue of attested exemplars all directed the capacity of faith to realities which for them lay in the future (cf. 11:7, 10, 13, 27, 31, 35-38). They found in faith a reliable guide to the future, even though they died without experiencing the fulfillment of God's promise (11:23, 39). . . .

"The most distinctive aspect of the exposition is the development of the relation of faith to suffering and martyrdom."³⁷⁷

College: Heb 11:1-40

HEBREWS 11

VII. GOD EXPECTS US TO SHOW FAITH (11:1-40)

A. THE NATURE OF FAITH (11:1-3)

¹ Now faith is being sure of what we hope for and certain of what we do not see. ² This is what the ancients were commended for.

³ By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.

The eleventh chapter of Hebrews is the famous chapter on faith. The last paragraph of chapter 10 (Heb 10:35-39) actually introduced the idea of faith with an OT quotation from Habakkuk 2:3-4, "My righteous one will live by faith." The first verse of the chapter gives a general description of faith. The second verse functions as a kind of heading for the eighteen pivstei ( pistei , "by faith") statements of the chapter. In the NIV fifteen of these eighteen statements begin a new paragraph. Heb 1Verses 9, 27 and 28 do not.

11:1 Now faith is being sure of what we hope for and certain of what we do not see.

The chapter begins with a general description of faith that is twofold. Faith is (1) the uJpovstasi" ( hypostasis ), the essence, the realization (NIV: "being sure") of what we hope for, and (2) the e[legco" ( elengchos ), the proof, the conviction (NIV: "being certain") of what we do not see. The precise meaning of these two nouns has been widely discussed. The problem is more difficult because of the infrequent use of both words in the NT. The word hypostasis occurs five times, three in Hebrews (1:3; 3:14; and here); while elengchos occurs only twice (2 Tim 3:16 and here).

Louw and Nida put the first word in the category of words that mean "nature, character" and the second in the group meaning of "true, false" suggesting that it means, "evidence that what we cannot see really exists." Ellingworth summarizes the problem by saying that we understand these two nouns (a) objectively, something we have, for example a "guarantee" (NJB), or (b) subjectively, something we do or feel, for example "being sure" (NIV).

G. Harder has a helpful discussion of the Hebrews passages which use hypostasis . On 11:1 he says its alternative translations are (i) "confidence, expectation; (ii) "pledge, security;" or (iii) "realization, actualization." H.G. Link rejects a subjective (lacking doubt), hortatory (directing correction) or intellectual sense (meaning evidence) for elengchos , preferring "a strictly theological sense, as referring to conviction, about the power of the future world promised by God." He says it would then mean, "But faith is the pledge of things hoped for, the conviction of things we cannot see." The NIV prefers the idea of the inner confidence about things which lack visible evidence.

11:2 This is what the ancients were commended for.

The ancients were commended by God for this faith in his promises and in the future which he held before them, even though there may have been no tangible proof of that future other than God's total truthfulness. The examples that finish the chapter show this confidence. Similar lists of honorable men of old may be found in Sirach 44-50; 4 Maccabees 16:17-23; 18:11-19 and M Taanith 2:4. Verse two begins with the phrase, "in this" (ejn tauvth/ , en tautç - fem. sing. because "faith" is fem. sing.), thus setting up the structure of the following eighteen statements which begin with the phrase, "in faith" or "by faith" ( pistei ). The NIV hides this nice introductory touch of the author's pen when it translates, "This is what the ancients were commended for."

The first sixteen of these eighteen "by faith" statements only take us through Genesis and half of Exodus. In these first chapters of the Bible it is difficult to find good people not listed in Heb 11, but the list does not claim to be exhaustive.

It may be helpful to list the kinds of things people did "by faith." See the following table. The responses of faith include all kinds of things - construction, travel, worship and sacrifice, clear thinking, avoiding death; even miracles like having a son when past age, or describing an event hundreds of years before it happened, or crossing a sea on dry land, or making city walls fall, or leaving life without dying. The record of faith is a remarkable record.

VS PERSONS WHAT THEY DID "BY FAITH"

2 ancients Were commended

3 "We" Understand creation

4 Abel Offered a better sacrifice

*Was commended as a righteous man

*Still speaks, though dead

5 Enoch Avoided death

7 Noah Built the ark

*Condemned the world

*Became heir of righteousness

8 Abraham Left home for an unknown destination

9 Made his home in tents like a stranger in the promised land

11 Was enabled to become a father when past age

Summary statement:

("All these people" **Were still living by faith when they died

**Did not receive the things promised, but saw them from a distance

**Longed for a better, a heavenly, country

17 Abraham Offered Isaac as a sacrifice

19 (Abraham) **Reasoned that God could raise the dead

**Received Isaac back from death

20 Isaac Blessed the future of Jacob and Esau

21 Jacob Blessed Joseph's sons

Worshiped

22 Joseph Spoke of the exodus, instructing about his bones

23 Moses' parents Hid baby Moses for three months

24 Moses Refused to be known as the son of Pharaoh's daughter

Chose to be mistreated with the people of God

**Regarded disgrace for Christ greater than treasures of Egypt

27 Moses Left Egypt

28 Kept the Passover and the sprinkling of blood

29 The people Passed through the Red Sea

30 The walls of Jericho fell down, after the people marched around them

31 Rahab Was not killed with those who were disobedient

+ 6 + "the prophets" + 20 other deeds

Note: An asterisk (*) means the NIV text says "by faith," but the Greek text is not the formula pistei .

Note: A double asterisk (**) implies, but does not state, that the deed was based on faith.

11:3 By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.

In his first example of faith, we understand , the writer draws his readers with himself into the company of the faithful. Ever so gently he stands alongside his readers. At several critical points in the epistle he uses the first person plural, "we" (2:1-3, 8; 3:6, 14; 4:1, 11, 14-16; etc.). It is the shepherd's heart that draws his flock close to himself so that he may impart some of his strength to them in their weakness. They worried him with their dangerously immature condition (Heb 5:11-6:8). In opening his Roman letter, Paul similarly expressed this desire to give strength to his readers (Rom 1:11-13). The mother of the seven Maccabean martyrs urged the last one to be faithful by reminding him that God who made everything, "did not make them out of things that existed" (2 Macc 7:28, NRSV). So here the first example encouraging us to staunch faith is an example of trusting that at God's command "what is seen was not made out of what was visible."

"By faith we understand that the universe was formed at God's command." The author of Hebrews agrees with the uniform perspective of biblical authors that God spoke the universe into a fully functioning system, including the sun, moon, stars and earth. Before he spoke there was nothing. After he said the words, instantly what he commanded became. Psalm 33:6-9 is typical:

By the word of the LORD were the heavens made, their starry host by the breath of his mouth. He gathers the waters of the sea into jars; he puts the deep into storehouses. Let all the earth fear the LORD; let all the people of the world revere him. For he spoke, and it came to be; he commanded, and it stood firm.

No one was there when the universe began. Therefore, whether one believes that it generated itself or that God spoke it into existence is a matter of faith. Both those who believe in creation and those who believe in evolution hold a faith system. The question is simple. Which explanation best integrates all the data which we possess?

Whitcomb says the fundamental issue is:

. . . whether one puts his trust in the written Word of the personal and living God who was there when it all happened, or else puts his trust in the ability of the human intellect, unaided by divine revelation, to extrapolate presently observed processes of nature into the eternal past (and future). Which faith is the most reasonable, fruitful, and satisfying? (Italics are his.)

The word " formed" (katartivzw , katartizô ) points more toward earth as a finished product fully adequate for man's temporary home, rather than backward toward the nothingness out of which God made the earth. The latter idea would have been in the word ktivzw (ktizô , "to create"). The text here explicitly states that "what is seen was not made out of what was visible." It was all formed at God's command (lit., by the word of God). The word rJh'ma (rhçma , "word") used here should be contrasted with the word logo" ( logos , "word"). Rhçma points more clearly to the spoken utterance of God, for example, "Let there be light." The most frequent verb of God's activity in Genesis 1 is speech.

B. FAITH ILLUSTRATED BY ABEL, ENOCH, AND NOAH (11:4-7)

⁴ By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.

⁵ By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. ⁶ And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.

⁷ By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.

11:4 By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.

Jesus put Abel at the head of the list of righteous people whom the Jews had killed in their resistance of God's invitations to them:

And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar (Matt 23:35; Luke 11:51).

Abel is also the first hero of faith named in this list. His death, literally his blood, will be mentioned again in 12:24 in contrast with the blood of Jesus to which all Christians have come.

Cain is mentioned outside of Genesis 4 only three times in the Bible. In 1 John 3:12 he is held up as a bad example who belonged to the evil one and murdered his brother because his deeds were evil while his brother's were righteous. It becomes the basis for explaining that the wicked world will hate righteous people. Jude 11 mentions "the way of Cain" as one illustration of godless people who speak abusively against whatever they do not understand. They are "like unreasoning animals." Even after God confronted him, Cain invited Abel out to the field where he killed him. His anger certainly made him act "like unreasoning animals."

The point of this passage is that God commended Abel as a righteous man because his faith led him to do what God asked to be done. His obedience is held up before us as an example to be copied even though it eventually cost him his life. This is why he still speaks, even though he is dead . Cain and Abel may have talked about what God required as a sacrifice before either of them brought his sacrifice. Let Abel's determination to obey God whatever others would do be an encouragement to us.

In the face of the speculation about what made Abel's sacrifice better than that of Cain, our text simply explains that it was because of his faith. There is no suggestion that God required an animal which Cain refused, or that Cain did not bring the best from what he had. The very anger of Cain upon having his offering refused indicates an arrogant distrust of God (Gen 4:5). Cain knew better than God what he should offer! Faith is so important that Paul could say whatever does not originate in faith is sin (Rom 14:23). Jesus explained to the disciples that the reason the Holy Spirit would convict people of sin was because they did not believe in him (John 16:8-9). Disbelief is the central problem of sin. Belief is mandatory. Our author waits till after his third illustration of faith to explain this same concept that without faith it is impossible to please God (11:6).

11:5 By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God.

Enoch 's faith led to a most unusual blessing. He was "translated," i.e., " taken from this life without dying." The word "translate" (metativqhmi , metatithçmi ), literally means "to convey to another place." It is often used in a nonliteral sense, simply "to change, alter" for example of changing one's mind (LS). Hebrews has three of its six NT uses. Acts 7:16 reported that when Jacob's family died their bodies were "brought back" (metatithçmi ) to Shechem in Canaan. The Galatian believers "so quickly deserted" (metatithçmi ) Christ and turned to another gospel that it astonished Paul (Gal 1:6). Certain men were "changing (metatithçmi ) the grace of our God into a license for immorality" (Jude 4).

Hebrews usage adds the changing (metatithçmi ) of the priesthood when Christ became our new high priest (7:12), and Enoch's being taken (metatithçmi ) from this life (said twice in 11:5). The related noun metavqesi" ( metathesis , "removal, change") should also be considered. Its three appearances in the NT are all in Hebrews. Besides Enoch's "removal" (NIV: "before he was taken"), Hebrews mentions the "removal" of the law which accompanied the change of priesthood (7:12). In the other instance, the "removal" of what can be shaken is done so that what cannot be shaken may remain (12:27).

The tenses of three verbs in this verse are especially interesting. Enoch "could not be found" (hJurivsketo , hçurisketo, imperfect tense; lit., "was not being found"), "was commended" (memartuvrhtai , memartyrçtai , perfect tense), and "pleased" (eujaresthkevnai , euarestçkenai , perfect tense). The first verb indicates that they kept looking for him unsuccessfully. Again and again they looked. It was not like Enoch to wander off with no explanation. They cared for him. Their continued looking shows that they did not know that he was "translated." Perhaps Moses was the first to receive this information from God by inspiration. If so, it would elevate the magnitude of Abraham's faith when he reasoned that God would resurrect Isaac from the dead. See further discussion of this in the notes on verses 17-19.

The other two verbs are both perfect tenses. Blass and DeBrunner call the perfect tense "a condition or state as the result of a past action" and illustrates by explaining, "e{sthken 'he placed himself there and stands there now.'" In our verbs, this means that God became pleased with Enoch and the new status and enjoyment of this new bliss should be borne in mind. One of these new conditions is God's open endorsement of Enoch's character, for he gave a witness, and a new state of endorsement existed.

The special description of Enoch in the Hebrew text of Genesis 5:24 is that he " walked with God ." The LXX, which our author consistently follows, reads that he "pleased God." While the wording is different, the thought is not. To "walk" with God obviously implies a close companionship on a spiritual plane, which would mean that God was pleased with Enoch.

11:6 And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.

Like a clever homiletician our author began his stories of faith before he had fully explained the role and necessity of faith. Now that he has indicated that Enoch was "one who pleased God," he expands on this feature of faith, i.e., faith pleases God. He says, " Without faith it is impossible to please God ." Two facets of faith are necessary for anyone to be able to come to God. (1) He must believe that God exists. (2) He must believe that God rewards those who earnestly seek him. It would be reasonable to expect to find both of these traits in each example of faith laid before us.

Some may not believe that God exists. There are many more who believe that God exists, but who do not believe that he rewards those who earnestly seek him. In a crisis they prayed, and God did not do what they asked of him. Therefore they conclude that God is at least unresponsive, if not wicked; and they turn away from him. They "know" God does not reward those who seek him. Such people could very profitably examine the examples of faith in this chapter. The tense of two verbs may help here. Both participles, "one who comes" (prosercovmenon , proserchomenon ) and "who earnestly seek" (ejkzhtou'sin , ekzçtousin ) are present tenses. This indicates continual coming and continual seeking. God does not respond to the occasional seeker. One must keep coming as a lifestyle. One must keep seeking as a regular, habitual predominant way of life. A single cry never indicates the real nature of our heart. A perpetual cry does.

11:7 By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.

Noah's expression of faith consisted of a construction project. He built an ark, a huge boat 450 feet long. Until 1858 the largest boat besides the ark was the P&O liner called "Himalaya," which was barely half as long as the ark! In that year Filby says, "Isambard Brunel launched the Great Eastern, 692 feet by 83 feet by 30 feet . . . five times the tonnage of any ship then afloat." It was another forty years before a boat was built bigger than the Great Eastern.

When warned by God, Noah acted on things which could not be seen (cf. v. 1). He trusted the truth of the message given him by God. Though God is not named here as the source of the warning, it is so sure an inference that translators generally insert the word "God" with no special marking that it has been added. See notes on the word "warned" (crhmativzw , chrçmatizô ) at 8:5.

Jude gave one general clue of God's coming judgment on the ungodly, but his words seem to point to the second coming rather than the flood.

Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him" (Jude 1:14-15).

Unless one gives an early date for Pseudepigraphical books, which no one seems to even suggest, there is no known information before this warning by which Noah could have anticipated the coming of a flood of the magnitude which the Bible describes. Only God's plans for this gigantic boat undergirded his pronouncement, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. So make yourself an ark . . ." (Gen 6:13-14).

The warning from God moved Noah " in holy fear" (eujlabevomai , eulabeomai ). The verb appears in the NT elsewhere only where the Pharisees and Sadducees so strongly argue about the resurrection that the commander "was afraid" Paul would be torn to pieces by them (Acts 23:10). Bauer describes the adjective eujlabhv" , (eulabçs , "devout") as "in our lit. only of relig. attitudes devout, God-fearing" and the noun eulabeia ("reverent awe") as "in our lit. prob. only of reverant awe in the presence of God, fear of God ." The former is only in Luke 2:25; Acts 2:5 and 8:2 in the NT. Both NT occurrences of the latter are in Hebrews (5:7; 12:28). Louw and Nida suggest the verb means here "to obey, with the implication of awe and reverence for the source of a command," and would translate, "he obeyed (God) and built an ark." One should be cautious about criticizing the use of fear in motivating people to respond to the gospel. Here God himself used fear to motivate Noah. It would result in saving his family.

The Genesis account said Noah "found favor in the eyes of the Lord" and that he was "a righteous man, blameless among the people of his time, and he walked with God" (Gen 6:8-9). Indeed, he was the first man in Genesis to be called "righteous." See Gen 6:9; 7:1; and Ezek 14:14,20. The verse reminds us that this righteousness came because he clung tenaciously to God. His was the righteousness that comes by faith. Noah acted on God's word alone, without any other "evidence" of the impending flood. Our text, like Genesis, applauds the character of Noah, not that of his family. Still, the family enjoyed the benefits of Noah's labors born out of his faith. Their own faith must have been greatly strengthened by the faith of their grand patriarch. Evidently there were no grandchildren till after the flood (Gen 11:10).

Noah is called "a preacher of righteousness" in 2 Peter 2:5, which must indicate some kind of open stand and clear message against the evil of his day. Mankind was so wicked the text says, "Every inclination of the thoughts of his heart was only evil all the time" (Gen 6:5). The NIV says, "By his faith (lit., "by which") he condemned the world." Technically the "which" could refer to salvation or the ark. But Ellingworth is right that it is much better to relate the phrase "to the dominant theme of faith, as in v. 4."

Thus the text says that by faith Noah did three things: (1) he built an ark; (2) he condemned the world; and (3) he became heir of the righteousness that comes by faith.

C. FAITH ILLUSTRATED BY ABRAHAM (11:8-19)

⁸ By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. ⁹ By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. ¹⁰ For he was looking forward to the city with foundations, whose architect and builder is God.

¹¹ By faith Abraham, even though he was past age - and Sarah herself was barren - was enabled to become a father because he ^a considered him faithful who had made the promise. ¹² And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

¹³ All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. ¹⁴ People who say such things show that they are looking for a country of their own. ¹⁵ If they had been thinking of the country they had left, they would have had opportunity to return. ¹⁶ Instead, they were longing for a better country - a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.

¹⁷ By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, ¹⁸ even though God had said to him, "It is through Isaac that your offspring ^b will be reckoned." ^{c 19} Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.

This chapter gives more space to discussing the faith of Abraham than of anyone else, vv. 8-19. This is proper, for he is held up before Christians as the main model of faith in Romans 4:1-25; Galatians 3:6-9 and James 2:20-24. Three main illustrations from Abraham's life are chosen here to display his faith. (1) He obeyed God's call to go to a new unknown land. (2) He became able to have a son when he was too old. (3) He was willing to offer his only son Isaac.

11:8 By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.

Abraham was so important to the Jews that they said he was one of five possessions God took to himself in his world: the Law, heaven and earth, Abraham, Israel, and the Temple (M Aboth 6:10). They said Abraham had performed the whole Law before it was given (M Kidd. 4:14). Several works in varying amounts embellish the Biblical data relating his struggles with the surrounding idolatry and his teaching people various subjects, especially the laws of God. Josephus tells the story of Abraham in Antiquities , I.vi.5-xvii.1 (I.148-256) in which he includes citations from numerous ancient sources that describe Abraham, but are no longer extant. Of the three incidents presented in Hebrews, Josephus gives the greatest space to the sacrifice of Isaac.

The Muslim faith also gives great honor to Abraham. Gottheil says, "Of all the Biblical personages mentioned in the Koran, Abraham is undoubedly the most important." He says further that Mohammed claimed "that Abraham was the real founder of the religion that he himself was preaching; that Islam was merely a restatement of the old religion of Abraham and not a new faith now preached for the first time;" and that Mohammed even went so far as to assert that Abraham built Kaaba, the holy house of Islam in Mecca, and that the son he offered was Ishmael, not Isaac.

The first illustration in Hebrews of Abraham's faith concerns his original call by God. The Greek text gives a sharp contrast by putting both of the first two verbs at the beginning of the sentence, "By faith, being called , Abraham obeyed . . ." His obedience was immediate. Even the present participle encourages this idea of immediacy, "While he being called," not "After he was called," as the aorist participle would have suggested. Genesis gives the same impression of immediate obedience. The very next words after God's call and promise are, "So Abram left, as the Lord had told him" (Gen 12:4). At this point he did not know the country, the distance, not even the exact direction of his destination. Attridge suggests that he learned what land God had in mind for him only after arriving in Canaan. He simply obeyed God's call.

11:9 By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.

Even when he arrived in the promised land, Abraham lived in tents, like a stranger in a foreign land . It is ironic for the owner of the land to have to live in temporary quarters. Acts 7:5 says, "He gave him no inheritance here, not even a foot of ground. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child." In a similar situation Paul described an adolescent heir, treated like a slave while a minor, though he owned the whole estate (Gal 4:1-2). Several words in this chapter show Abraham's lack of connection with the land. He "made his home" (parwv/khsen , parôkçsen , lit., "live as a stranger") in the promised land like a "stranger" (ajllotrivan , allotrian ).

The first of these words appears only here and in Luke 24:18, where the two disciples heading for Emmaus find Jesus so out of touch with current events about the Messiah's death that they conclude that Jesus must only "live as a stranger" [BAGD definition] in Jerusalem. The NIV omits the "stranger" idea by translating, "Are you the only one living in Jerusalem . . ." The noun form paroikiva , ( paroikia , "a sojourn in a strange place") is only used of the Jews in Egyptian bondage (Acts 13:17) and of Christians in this world (1 Pet 1:17). The noun form pavroiko" , ( paroikos , "stranger, alien") describes Moses in Egypt (Acts 7:29), Jews in Egypt (Acts 7:6), Christians in the world (1 Pet 2:11) and Gentiles who through Christ are no longer "foreigners" and "aliens" ( paroikoi ) of God's people.

Part of the reason God repeatedly directed the Jews to deal kindly with the aliens among them was that they had been aliens in Egypt. So Exodus 23:9; Leviticus 19:33-34; 25:35; Deuteronomy 10:18-19 and 23:17. For additional Scriptures on the special treatment he required for aliens see Exodus 22:21; Leviticus 23:22; Deuteronomy 24:14-21 and 26:11-13. There is an additional reminder of earth as a temporary residence of God's people in Leviticus 25:23, "The land must not be sold permanently, because the land is mine and you are but aliens and my tenants."

The idea of Canaan as the inheritance of Abraham, and by extension, the Jewish people, must be modified by what was said in Hebrews 3-4 about the people's not entering God's rest. Their early and perpetual breaking of the covenant must also preclude any claim to the offer God made in the covenant. Jews who resisted Jesus fell from this inheritance. Only a remnant remained. All believers became participants in this inheritance, and most of these were Gentiles (Rom 9-11).

11:10 For he was looking forward to the city with foundations, whose architect and builder is God.

Jesus has been appointed heir of all things (Heb 1:2). Abraham was destined to share in Jesus' inheritance. Though God gave him the land replacing the seven nations who were there before him (Acts 13:19), Abraham knew that this was not the best part of the inheritance. The promise God gave to Abraham made him look forward to "a city with foundations, whose architect and builder is God." He also knew that the promise was not obtainable by law but by faith. "Abram believed the Lord, and he credited it to him as righteousness" (Gen 15:6). See also Romans 4:15ff. Galatians 3:18 adds, " If the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise." Even the birth of a son, the second incident used here to show Abraham's faith, was the result of a promise (Gal 4:23).

The beauty of the offer of God through the gospel is that Christians become heirs with Abraham of this grand promise from God. " If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (Gal 3:29). Even Gentiles can participate equally with Jews as "fellow citizens with God's people and members of God's household" (Eph. 2:19). This is the mystery of the gospel that had been made especially plain to Paul (Eph 3:1-21). The end result is that all of God's children are "heirs of God and co-heirs with Christ" (Rom 8:17) in "an inheritance that can never perish" (1 Pet 1:4).

Abraham's real expectation is a divinely built city, not a wind-blown country. Bengel reminds us that "a tent has no foundations." In the ancient world cities were places of permanence and culture, of refuge and commerce. Pygmy city-states and giant empires had a city as their center. God, indeed, "has prepared a city for them" (11:16), "the heavenly Jerusalem, the city of the living God" (12:22). This is what the readers had already acknowledged as their "better and lasting possessions" (10:34). It is natural for Jerusalem and its location on Mt. Zion to become the terminology of promise for the people of God. The most famous description of this future city of God is found in Revelation 21-22. The most widely known extrabiblical description of this city is probably Augustine's The City of God . McCown explains that "whereas Judaism and the gospels had a distinctly agricultural background, Christianity almost immediately gravitated toward the city. . . . No book in the Bible is more thoroughly bound to the city than the book of Revelation."

11:11 By faith Abraham, even though he was past age - and Sarah herself was barren - was enabled to become a father because he considered him faithful who had made the promise.

The second incident used to express Abraham's faith is his miraculous return to fertility, accompanied by Sarah's rejuvenation. Both Abraham and Sarah were "barren," " past age ." Yet through faith God enabled them to have the promised son, Isaac. Faith in this instance was trusting that God was faithful, when all the physical evidence pointed the other way. Paul said God "is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us" (Eph 3:20). In this instance, by faith Abraham and Sarah reached out into that capability beyond where others could see and knew that God would do the impossible thing, because he had said he would.

This was not a virgin birth, but it was definitely a miraculous birth. What could not happen did happen "because he (or she) considered him faithful who had made the promise." There is a textual difficulty here. The NIV margin more closely follows the established Greek text, "Or: By faith even Sarah, who was past age, was enabled to bear children because she ." Abraham's ability to have the promised son was dependent on Sarah's fertility. Thus whether Sarah alone was "past age," or both of them were, makes no difference in the final outcome.

11:12 And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

The NIV expression, "as good as dead," which it also uses for the same form in Romans 4:19, is so soft it is misleading if not plainly erroneous. Nenekrwmevno" (nenekrômenos , "having died") is a perfect participle. It means he had died with all its effects including barren childlessness and an evidently thwarted promise. Both passages also speak of Sarah's deadness. If there is something in genetics by which women come past age and men do not, it is not indicated by the text.

The promise was that, "I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore" (Gen 22:17). See also Genesis 15:5; 26:4; 32:12. Moses told the people of Israel as they were about to enter Canaan that they had become as numerous as the stars and the sand, i.e., the promise was fulfilled (Deut 1:10; 10:22; 28:62). Eventually, the addition of Gentile believers to Abraham's seed would expand this number even more. Isaiah challenged those who sought the Lord to "look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone [Or: "when he was but one" NIV first edition, 1975], and blessed him, and increased him (Isa 51:1-2, KJV).

It is ironic that physical genealogical descent from Abraham which came about through faith would later come to be used as a substitute for faith. See Matt 3:9; Luke 3:8; Matt 8:10-12; John 8:39; Rom 2:28-29; 4:11-12; 9:6.

11:13 All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth.

The author pauses for a parenthetical admiration of these giants of faith. "All these people were still living by faith when they died." He has been urging his readers to be faithful "till the end" (3:14) or "till the very end" (6:11). See also 4:9-11; 5:11-6:6; 9:27 and 10:26-31. Now he shows that the "greats" of faith kept the faith and died still waiting for the unfulfilled promises. He will remind them again at the end of the chapter (v. 39) that "none of them received what had been promised." Faith sharpened their vision and strengthened their commitment to God's future provisions for them.

They " saw" and " welcomed" the promises " from a distance ." Abraham "rejoiced at the thought of seeing my day; he saw it and was glad" (John 8:56). Moses "regarded disgrace for the sake of Christ [i.e., the Messiah] as of greater value than the treasures of Egypt, because he was looking ahead to his reward" (11:26). Peter says of the prophets in general,

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things (1 Pet 1:10-12).

"Seeing what was ahead, he [David] spoke of the resurrection of the Christ" (Acts 2:31). Isaiah saw so many things about Jesus and the whole Messianic era which he brought that he has been called "the fifth Evangelist." Jesus told his disciples that others knew enough about the coming days of the Messiah but that they "longed to see what you see but did not see it, and to hear what you hear but did not hear it" (Matt 13:17).

The word for "welcomed" (ajspavzomai , aspazomai ) is normally used of greeting people, and the NT often uses it in this way. The end of Hebrews has this normal use twice (13:24). Ellingworth thinks that "The unusual, apparently impersonal object here suggests that for the author, the heavenly city is primarily a community." They admitted that they were aliens (xevnoi , xenoi ) and strangers (parepivdhmoi , parepidçmoi ) on earth . This is the perspective God had taught them in Leviticus 25:23 when he prohibited permanent land sales. The words "on earth" clearly contrast with the "heavenly" country (v. 16) for which they are longing. Christians join the patriarchs in this feeling of anticipation. This world is not our home. We are looking for "the city that is to come" (13:14), "the kingdom that cannot be shaken" (12:28). In their early days of faith the readers had held their possessions of this world very lightly (10:32-34).

11:14 People who say such things show that they are looking for a country of their own. 11:15 If they had been thinking of the country they had left, they would have had opportunity to return.

This admission of a temporary status also confirmed the fact they they were looking for another country which they could call their own. This was certainly not Ur of Chaldees from which they had come. They could have returned at any time, but Abraham made his servant swear (Gen 24:4-9) that he would not let Isaac return to the country they "left," ejkbaivnw (ekbainô ). This word appears nowhere else in the NT. Here the structure is, "If (but they were not) . . ." as in 4:8; 8:4 and 7.

11:16 Instead, they were longing for a better country - a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.

For this faith in the future which God had in mind, God is not ashamed to be called their God . Stated positively, God is proud to be called their God. We met the same idea in 2:11 where Jesus is not ashamed to call those who are made holy, "brothers." Beginning in Genesis 17:7-8 the OT has numerous statements of God's offer to be their God and they his people. Leviticus 26:12 says it succinctly, "I will walk among you and be your God, and you will be my people" (Lev 26:12). This same relationship is repeated in the new covenant as was already mentioned in Hebrews 8:10 quoting Jeremiah 31:33, "I will be their God, and they will be my people." In addition one should consider the hundreds of instances where God is simply called "their God" or "the Lord your God."

God's preparation of a city for them is a promise very much like Jesus' promise to the disciples in John 14:1-3. Since the father and the son had worked very closely together in the preparation of this world, it is fitting that they would both be involved in the preparation of the next. God had "prepared" the land of Canaan for his people (Exod 23:20). The LXX used the same word as in Hebrews. God has "prepared" a dinner (Matt 22:4), a kingdom (Matt 25:34), indeed, many things (1 Cor 2:9) for his people. God "prepared" a "place" to escape the dragon for the woman who bore a son (Rev 12:6). The holy city which descends from heaven has been "prepared" as a bride adorned for her husband (Rev 21:2).

11:17 By faith Abraham, when God tested him, offered Isaac as a sacrifice.

The third illustration of Abraham's faith concerns his offering of Isaac as a sacrifice. Our text says, "God tested him." James says God tempts no one; rather one's own evil desire tempts him (James 1:13-14). Does God generally not tempt people, but broke the general rule on this occasion? That is not very palatable. Did a Demiurge tempt him, i.e., some intermediate angel? This is even weaker. Should we say a "testing" to let one's true character become known is not the same as a "tempting" which would lure one into sin? James' discussion continues in this direction (James 1:13-18).

The Rabbis taught that Abraham faithfully withstood ten temptations, of which this one was the greatest (M Avoth 5:3). The Midrash Rabbah on Numbers (XVII.2) says when the test with Isaac was finished, Abraham asked God never to put him to any test again, because it almost destroyed him. After discussing this trial another midrash asks the penetrating question, "Can you do what Abraham did?" (Midrash Rabbah on Genesis LV.1).

He who had received the promises was about to sacrifice his one and only son,

The word prosfevrw (prospherô , "offered . . . as a sacrifice") appears twice in verse 17. The first time is a perfect tense drawing the deed plus its consequences before our eyes. The second is an imperfect tense showing that he was in the midst of doing the sacrifice. The NIV translates " was about to sacrifice ." Although adding the words "about to" may be an accepted way of translating an imperfect tense, in my judgment it appears unnecessarily interpretive here. This would narrowly limit the sacrifice to killing the victim. If the preparation for sacrificing is also viewed as part of the "bringing near" of a sacrifice, then Abraham would be already in the process of sacrificing when God stopped him. Turner calls this verb in Hebrews 11:17 "a conative or Desiderative imperfect, of incomplete or interrupted action" and translates, " tried to offer ."

Strangely, Louw and Nida give no hint that any meaning of this verb falls in domain # 53, "Religious Activities" or that it is used for bringing a sacrifice to God. The LXX uses the verb dozens of times in describing the sacrifices in the book of Leviticus, half of its OT appearances. Vorlander recognizes this "connection with the OT sacrifice system." Upon reading the book of Hebrews one should notice the connection of this verb with sacrificing in 5:1, 3; 8:3, 4; 9:7, 9, 14, 25, 28; 10:1, 2, 8, 11, 12; 11:4 and here). Once it is of "offering" prayers to God (5:7). Only once in Hebrews is the verb not used in the sense of an offering to God (12:7).

The editors of the Greek text make verses 17-19 a single sentence. The following indentation may help clarify this interconnectedness which is diminished in the NIV by dividing it into three separate sentences:

"By faith Abraham offered Isaac

while he was being tested;

and he was offering his only [son] -

[i.e.,] the one who had received the promises [was offering his only [son]]

[i.e., the one] to whom it was said that 'In Isaac your offspring will be reckoned' -

after he had reasoned that God was also able to raise him from the dead

from whence he also received him figuratively."

Abraham had received the promises . This was already said of Abraham in 6:13-15 and 7:6. The heirs also held these promises (Heb 6:17; 9:15; 10:36; 11:9, 17, 33). Yet 11:13 and 39 said they did not receive the promises. The NIV aims to solve this problem by translating "promise" as "what was (or: has been) promised" or "things promised" (6:15, 17; 10:36; 11:13, 33, 39). Though the same word is used in each instance, this differentiates between the word given, and the deed fulfilled. Abraham knew what God said would happen, but it had not yet been done. Hebrews is full of such forward-looking expectation of God's rewards that are still future.

In one sense Isaac was not Abraham's one and only son . He had Ishmael; and after Sarah died, by Keturah he had six more sons named in Genesis 25:1-2. The phrase "one and only" is an attempt to express in more comfortable English an old phrase "only begotten" for the word monogenhv" (monogençs ). BAGD translates the word "only, unique." The lineage of the Messiah would pass uniquely through Isaac. Christians are most familiar with this word from John 3:16, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (NIV). The word is used of the only son of a widow, whom Jesus raised to life (Luke 7:12), of Jairus' daughter (Luke 8:42), of the boy with convulsions (Luke 9:38), and of Isaac (Heb 11:17). Usually the NT uses this word to show Jesus' unique relation to God (John 1:14, 18; 3:16, 18; 1 John 4:9).

11:18 even though God had said to him, "It is through Isaac that your offspring will be reckoned."

The words " even though"are added by the NIV to express the unusual contrast between verses 17 and 18. The verse quotes Genesis 21:12. While Abraham did have another son, Ishmael, it is not this son of the slave woman through whom Abraham's covenant descendants would come. God's choice fell on Isaac to be the son of the covenant. God stopped Abraham from taking Isaac's life as Genesis 22 dramatically relates.

11:19 Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.

Both were from God: both the promise of future children through Isaac and the requirement to offer him as a human sacrifice. That put Abraham in a dilemma. (1) The boy must die. (2) This boy must have future children. (3) The only conclusion that fit both of these was for God to raise Isaac back to life again after he died as a sacrifice.

There is no record that Abraham had ever seen a resurrection or had information about resurrection from the dead. The lack of our information does not prove that he did not have this information. It is hard to imagine that the ancients never knew anything but those things which we are sure they knew. Perhaps the translation of Enoch was the nearest thing to a resurrection that had happened up to Abraham's lifetime. But Moses may have been the first one to learn from God what had happened to Enoch. Abraham believed God could do anything. In the current dilemma he reasoned that God would do this unprecedented thing. Since Abraham reasoned that Isaac would die and God would raise him back to life, in his mind he did receive Isaac back from death . Our author says this can be called "figuratively speaking" he received him back from death.

D. FAITH ILLUSTRATED BY ISAAC,

JACOB, AND JOSEPH (11:20-22)

²⁰ By faith Isaac blessed Jacob and Esau in regard to their future.

²¹ By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff.

²² By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.

11:20 By faith Isaac blessed Jacob and Esau in regard to their future.

Very briefly Isaac, Jacob and Joseph are presented as heroes of faith. Isaac blessed Jacob (Gen 27:27-29) and Esau (Gen 27:39-40). The whole story of deception by which Jacob stole the special blessing from Esau and had to flee for his life consumes Genesis 27. Their reunion is reported in Genesis 32-33. In Hebrews the term for the future , "the coming things" (mellovntwn , mellontôn ) usually is used for spiritual things concerning the salvation which Christ brought (1:14; 9:11 variant; 10:1), if not the future world (2:5; 6:5; 13:14). There is no hint in Isaac's words in Genesis that he was talking about anything more than physical prosperity of Jacob's descendants and their being honored by surrounding peoples. The blessing for Esau has only physical prosperity and eventually throwing off his brother's yoke.

11:21 By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff.

Jacob is credited with two deeds of faith. He blessed each of Joseph's sons (Gen 48:1-22), and he worshiped on his staff (Gen 47:29-31). The Genesis account indicates that Jacob knew very well what he was doing when he crossed his arms and elevated Ephraim above Manasseh, although this displeased Joseph. Jacob himself had been elevated above his older twin Esau. And Joseph had been favored above his eleven brothers, though not with the blessing of the lineage. The touching with the right hand is the only indication that Ephraim is preferred. There is only one blessing recorded. Jacob asks God to "bless these boys . May they be called by my name . . . and may they increase greatly." One might almost expect the fuller blessings of all the tribes to be noted here from Genesis 49. By the singling out of the proper grandson for preeminence, Jacob was exercising remarkable faith.

Jacob called Joseph to him and made him take an oath that he would bury him back in Canaan where "my fathers" were buried. Then he "worshiped as he leaned on the top of his staff." His heart was in the promised land. His orientation was still looking toward the future that God had promised even when he was in the midst of the comforts and safety provided for his family in Egypt. It is a strong evidence of faith when adequate care for one's family does not dim the anticipation of the better blessings which God has promised for the future.

11:22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.

Joseph spoke about the exodus of the Israelites from Egypt (Gen 50: 24-26). He referred back to the oath God had given Abraham that after four hundred years in Egypt he would bring his descendants back to the land of Canaan (Gen 15:13-21). Then he made his brothers swear an oath that when they returned they would bring his bones up with them out of Egypt. Moses brought Joseph's bones with him when Israel came out of Egypt (Exod 13:19). They were eventually buried in Shechem in the land which Jacob bought from the sons of Hamor (Josh 24:32). It is easy to forget that they carried his bones around with them during the forty years in the desert. It is also easy to forget that they were kept somewhere in somebody's house during the four hundred years in Egypt.

E. FAITH ILLUSTRATED BY MOSES (11:23-28)

²³ By faith Moses' parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king's edict.

²⁴ By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. ²⁵ He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. ²⁶ He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. ²⁷ By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible. ²⁸ By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.

Five incidents of faith are chosen from Moses' life. Actually three are his. His parents' hiding him at birth is reported almost as an introduction to his life of faith. The people's passing through the Red Sea then would be almost a conclusion of these examples. Moses lived another forty years of great faith after these events. Perhaps his faith is best expressed by the faith-deeds of the people he led to trust God. By faith Moses himself (1) refused the privileges of being a royal son, (2) left Egypt, and (3) kept the Passover and the sprinkling of blood.

11:23 By faith Moses' parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king's edict.

Moses' birth is a nice change after dealing with the deaths of Jacob, Isaac (twice seen dying) and Abraham, whose body was dead. What did Moses' parents see in their baby that "he was no ordinary child?" What made them preserve him from the mandated death? There must have been something more than a mother's natural love for her baby or the Nile River would have been filled with babies in baskets whom caring parents were trying to save. Let us address three subjects: the meaning of the word "ordinary," the involvement of God, and the involvement of the whole family. First, what does the phrase " no ordinary child" mean? The Hebrew in Exodus 2:2 simply called him bwf (tôv , Hebrew for "good"), which is about as ambiguously general as a word could be. The LXX used a rare word to describe the baby, ajstei'o" ( asteios "good"). This same rare word is in the NT only in Acts 7:20 and Hebrews 11:23, both of baby Moses. In the LXX this word describes baby Moses (Exod 2:2), Eglon, King of Moab (Judg 3:17 - the Hebrew calls him "fat"), Judith (Judith 11:23), Susanna (Daniel LXX Susanna 2 or 7), and the "good" resolve of Eleazar not to renounce the law (2 Macc 6:23). Balaam's road/way in resisting God was "not good" (Num 22:32).

Second, Acts 7:20 ties God to the description of the baby. The Greek phrase there is ajstei'o" tw/' qew/' (asteios tô theô ) , literally "good to God," i.e., good with relation to God. BAGD explains the use in this verse as an ethical dative, " in the sight of God , hence with superlative force . . . very ." The NIV translates Acts 7:20 simply, "he was no ordinary child." The NIV margin shows more precisely how the Greek text of Acts 7:20 relates this goodness to God by translating, " was fair in the sight of God ."

Third, he was hidden by " his fathers ." In the NT, like the book of Hebrews, the word "fathers" commonly means one's ancestors (Heb 1:1; 3:9; 8:9). Exodus had only said his mother hid him. In some way this three month effort to conceal the baby must have involved the whole family - mother, father, brother, sister, grandparents, great grandparents, neighbors, aunts and uncles. In this time of crisis births would be more certainly noticed, especially births of baby boys. The Egyptians were not dumb. It would be hard to hide from them any signs of a pregnant woman or a newborn child. One slipup by any Israelite would have betrayed their precious secret to the Egyptians. How would a mother feel when she knew that the community was protecting the baby of her sister or cousin and they had not protected her baby from death? Surely God helped them.

We know the edict of death had just recently been given because Moses had an older brother Aaron who escaped the fresh decree that newborn baby boys must die (Exod 1:11-22). The midwives feared God rather than the king and let the boys live. Similar divine protection later surrounded the birth of the Messiah in the face of Herod's murderous intentions. God led the wise men to directly disobey Herod's command (Matt 2:8-12, 16). Joseph also eluded Herod's plot by using the recently received rich gifts in order to hire the fastest transportation possible in the nighttime escape to Egypt (Matt 2:13-14).

A second evidence of the faith of Moses' parents was that they were not afraid of the king's edict . It is hard to believe that there was no fear in their hearts when this terrible pronouncement was made, but fear did not determine their actions. Hence it could be said that they were not afraid of the king's edict. Moses himself displayed this same courage in the second illustration of his faith, his departure from Egypt (v. 27).

11:24 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter.

Moses is first introduced as a baby (v. 23). Now his adult decisions of faith are sampled. When he refused to be known as the son of Pharaoh's daughter , he turned his back on the fabulous personal wealth of a Pharaoh, the national wealth of the mightiest nation on earth, and the tremendous treasures of its culture, influence and prestige. And he is commended for it. The examples of this chapter are certainly not presented as foolish choices of faith. It is difficult for Christians of the western world to appreciate this kind of decision. Over and over people are praised for seeking and using positions of power and wealth to enhance Christianity. Yet at a deeper level all understand Paul's words,

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Rom 8:18-21).

For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal (2 Cor 4:17-18).

11:25 He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time.

Was Moses masochistic? Did he just like suffering? No. He saw something in God's future for God's people that was a far greater reward than Pharaoh's future apart from God. The word "suffer with" (sugkakoucevw , synkakoucheô ) is only here in the NT, never in LXX, rare in the church fathers. Even without the prefix " syn" (with) it appears only in Hebrews 11:37 and 13:3 in the NT, but three times in the LXX (3 Kings [=English 1 Kings] 1Kg2:26 [twice] and 11:39, and rarely in the church fathers. The readers had made a similar choice of "co-suffering" with those in prison (10:34). The exact word in that verse is sumpaqevw (sympatheô ) from which the English word "sympathy" is derived. BAGD even translates the word " sympathize with, have or show sympathy with ." This word appears in the NT elsewhere only in Hebrews 4:15, where Jesus is said to "sympathize with our weaknesses."

Moses chose against the pleasures of sin . His position in Egypt would let him explore many of the indulgences Solomon had examined - pleasure, laughter, wine, great projects, horticulture, money, a harem, learning, work (Eccl 2). There was a certain "pleasure" in them all. But like Solomon, Moses also found them quite unfulfilling, "meaningless," "vanity." The imperfect tense of the verb ajpevblepen ( apeblepen , " was looking ahead") in verse 26, indicates that he kept looking off into the future again and again. Finally he made a decision. Both verbs " chose" (eJlovmeno" , helomenos ) and " regarded" (hJghsavmeno" , hçgçsamenos ) are aorist tenses showing a single decisive event.

11:26 He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.

As Moses examined the faith of "these slaves of ours," he found something far more significant and satisfying than anything Egypt could offer. There were some ancient roots they had that reached farther back than Egypt's history, and some expectations that reached much farther forward than Egypt's anticipations. There was a reward much larger and clearer than the foggy sayings of Egyptian soothsayers. There was something about a "Messiah" (Hebrew for "Christ" v. 26) sent from the single god over all gods, who simply spoke and everything came to be. Moses was drawn to that. He could see the difference between being "rich in this present world" and putting one's hope in God, "who richly provides us with everything for our enjoyment" including a rich full future reward (1 Tim 6:17). What would Alexander the Great at his zenith, or other great men of the world, have done if confronted with such a message?

Ellingworth reminds us that Psalms 69:9 and 89:51 discuss the same "reproach" (ojneidismov" , oneidismos , v.26) which David found against those who choose for God. He enumerates the many times the NT uses these two Psalms.

The text of Exodus tells the story of Moses' punishing the cruel Egyptian taskmaster at the time of the critical break with his position of favor in Egypt (Exod 2:11-15). It does not explain as fully as this NT text all that went into his decision. Nor does the NT text tell what incident first expressed his decision "to be mistreated along with the people of God rather than to enjoy the pleasures of sin." How did this additional information rise? Was it (1) from the creative insight of our author? Or (2) from some extrabiblical text, whether apocryphal, pseudepigraphical, rabbinic, Egyptian, etc.? Or (3) from some non-written oral tradition embellished with each retelling? Or (4) from God himself giving the author of Hebrews information he could not otherwise have known? How did the Gospel writers know what Jesus prayed when he was alone in the garden of Gethsemane (Matt 26:36-46 and parallels)? How can Peter tell us how this universe will end (2 Pet 3:10)? How could Moses know that the great flood covered "all the high mountains under the entire heavens" (Gen 7:19), or that God created the world by speaking it into existence (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 29; so Ps 33:9)? How could the author of Hebrews know what Jesus did in heaven (Heb 9:11-14, 24-28; 10:12-14)? There is a far more significant source here than astute scholarship or creative writing, or we are all in deep trouble.

11:27 By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible.

Moses' second great deed of faith was also prompted by his vision. This is probably Moses' second departure at the time of the Exodus. At his first departure he killed the Egyptian who was beating an Israelite. Exodus says, "When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh" (Exod 2:15). Although the text does not directly say Moses feared the Pharaoh, the account looks like he did. There could have been other motives besides fear which mingled in his rapid exit.

Forty years later he returned at God's direction, led in causing the ten plagues, and appeared always in command of the situation. When Moses left Pharaoh upon announcing the last plague, it was Moses who was angry (Exod 11:8). During the night when death struck, Pharaoh summoned Moses and told them to leave, and he added, almost timidly, "And also bless me" (Exod 12:32). The Egyptians also urged them to leave expressing their own fear that "otherwise we will all die!" Further the text relates the generous gifts the Egyptians gave the Israelites and explains, "The Lord had made the Egyptians favorably disposed toward the people" (Exod 12:31-36; so 11:3). The LXX adds the phrase "and by Pharaoh" to the Hebrew text of Exodus 11:3, "The LORD made the Egyptians favorably disposed toward the people, and Moses himself was highly regarded in Egypt by Pharaoh's officials and by the people [LXX "and by Pharaoh"]."

The word "persevered" (karterevw , kartereô ) and its cognate forms appear only about a dozen times in the LXX, nowhere else in the NT. If this departure is his second, Moses took all the Israelites with him in departing. His persevering must have included convincing them all to start the Passover celebration, to leave the only home they knew, and not to collapse when trapped between the Egyptian army and the Red Sea. The last of these is expanded into its own statement of faith in the next verse. Perhaps one should paraphrase verse 27, "By faith Moses led two million slaves to march boldly out of the grip of the mightiest nation on earth, fearlessly plundering them as they went; and they were able to persevere in this daring deed primarily because of the persistent vision of one man who kept looking at the God who is invisible."

The NIV puts the word "because" in an odd place. Its grammatical structure more naturally relates the word gar ("because") to the whole second half of the verse, not just to the adverbial participle "seeing." It appears that NIV has ignored the conjunction ("because"), which it often does, and interpreted the adverbial participal as a causal participal. The following structure may suggest a better translation:

"By faith he left Egypt

not fearing the king's anger;

for

as one seeing him who is invisible

he persevered."

The present tense of the participle "seeing" indicates that he kept looking at the invisible one, over and over again. A sound vision continually held before us will strengthen us to do our finest deeds. When that perpetual vision is of the invisible God who can only be seen on earth with the mind's eye of faith, wonderful things happen. This is how to build faith. This was how Moses built his own faith that helped him overcome a hostile environment. This was how Moses' faith could turn a land full of crying, groaning slaves into a people whom God could use for his glory. HE "left Egypt." Indeed! Look at the train who followed in the wake of his faith. It is no accident that our author urges his readers to "fix your thoughts on Jesus" (3:1). "Let us fix our eyes on Jesus" (12:2). The book of Hebrews is full of looking at Jesus.

11:28 By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.

Moses' third deed of faith was keeping the Passover and its attendant sprinkling of blood (v. 28). This was more than just "doing" the Passover. The verb is a perfect tense of poievw (poieô , to do). What he did had lasting consequences. It may be translated "instituted" the Passover. It was to be "a lasting ordinance" (Exod 12:24), "a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord - a lasting ordinance" (Exod 12:14). Its permanence is prescribed throughout the Pentateuch.

This first Passover was accompanied by the sprinkling of the blood of the Passover lamb on the top and both sides of the doorframe (Exod 12:21-23). When the Lord went through the land at midnight and struck dead the firstborn of every home and animal, he would not enter any house with the blood on the doorframe. No one knows how well Moses persuaded the people. No one knows how many Israelite families left their firstborn dead in Egypt that night because of their disobedient disdain of blood on their doors. No one knows how many Egyptians decided that night, like Moses had decided long before, to join the people of God in their privations rather than remain in wealthy, mourning Egypt. The text simply reports, "Many other people went up with them" (Exod 12:38).

The covenant at Mt. Sinai was confirmed by sprinkling blood on the people (Exod 24:3-8). Hyssop is mentioned in connection with various offerings (Exod 12:22; Lev 14:4-6, 49-52; Num 19:6 and 19). Blood was to be sprinkled as part of the ceremony in various offerings, purifications and consecrations. The most notable may be the original entrance into the covenant agreement, the consecration of new priests, the endless sacrifices of lambs, and the ceremonies on the Day of Atonement. The Passover ceremony, celebrated on the same night in which all of Egypt's firstborn died, knit the Israelites into a single mobile family. Before this Passover night, they were slaves. After it, they were a free people leaving Egypt. That freedom allowed them to worship God as he directed , i.e., there would be an endless sprinkling of blood under his Sinai covenant.

Because of the blood sprinkled around their doorframes, the destroyer of the firstborn would not hurt them. The NIV tries to make the text perfectly clear by ending verse 28 with the phrase, "the firstborn of Israel," instead of the slightly ambiguous "them." The word "firstborn" is neuter here probably because it included animals with people. Surely far more animals than people died in the tenth plague. The word for "destroyed" (ojloqreuvw , olothreuô ) appears only here in the NT. Exodus only said the destroyer would not enter their houses and strike them down. Hebrews says he would not even touch them.

By naming three great deeds of Moses and Abraham, they are honored more than any others in this list of the faithful. Only by anticipation did Abraham's deeds which are reported here touch more than a very few people. On the other hand, Moses' exercise of faith immediately changed the lives of thousands. He led the people in leaving Egypt and in keeping the Passover. The next three examples of faith express deeds which Moses largely stimulated by his faithful leadership.

F. FAITH ILLUSTRATED IN ISRAEL (11:29-38)

²⁹ By faith the people passed through the Red Sea ^a as on dry land; but when the Egyptians tried to do so, they were drowned.

³⁰ By faith the walls of Jericho fell, after the people had marched around them for seven days.

³¹ By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient. ^b

³² And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, ³³ who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, ³⁴ quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. ³⁵ Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection. ³⁶ Some faced jeers and flogging, while still others were chained and put in prison. ³⁷ They were stoned ^c ; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated - ³⁸ the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.

^a 29 That is, Sea of Reeds ^b 31 Or unbelieving ^c 37 Some early manuscripts stoned; they were put to the test;

Three more specific examples of faith yet remain. None of them are by people who would normally be classed as giants of faith. The Israelites cross the Red Sea in terror at the pursuing Egyptians. The walls of Jericho fall down after Israel has simply marched around them for seven days. Rahab sees an invincible people approaching and stays alive by joining them. These are not so much illustrations of great depth of faith, but of the fact that faith does something.

11:29 By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.

In the previous two illustrations of faith (vv. 27-28), Moses' faith carried the people of Israel along with him. In this illustration of faith (v. 29) the people have risen to their own trust in God. " By faith the people passed through the Red Sea ." The account is in Exodus 13:17-15:21. The path of the people on leaving Egypt which led to their militarily vulnerable position beside the sea was directly dictated by God. After giving his verbal direction, he led them with the pillar of cloud by day and the pillar of fire by night (13:17-22). Looking back on what happened is almost humorous. It was not humorous for them. Israel was "marching out boldly" until they saw the Egyptian chariots coming. Immediately "they were terrified" (v. 10). But when the Israelites had crossed the sea and saw the pursuing Egyptians dead on the shore, "the people feared the LORD and put their trust in him and in Moses his servant" (Exod 14:29-31). To say that it was "by faith" that the people passed through the Red Sea can only mean that faith is there when there is obedience. However small, however full of fear, it is still faith, if there is obedience. They certainly did not feel calm, or even "trusting" before the crossing. They were "terrified."

A few words must be said about the place of crossing. At all twenty-six occurrences of the phrase "the Red Sea" the NIV margin prefers, "Sea of Reeds." It is fashionable for many texts and atlases to locate Israel's "crossing" at some marshy area north of the deep water. The text of Hebrews makes four points about their crossing: (1) It was done "by faith." (2) They passed "through" the Red Sea. (3) They did it "on dry ground." (4) The Egyptians were drowned when they tried to follow. It would be hard to drown all the Egyptians if Israel did not cross at some deep water. The biblical picture of a deep water crossing is quite certain.

11:30 By faith the walls of Jericho fell, after the people had marched around them for seven days.

The second general expression of the effect of faith involves all the people at the conquest of Jericho (v. 30). "By faith the walls of Jericho fell ." The only thing it said they did was march around the city for seven days. This is not a very deep level of faith. Nevertheless, there is the clear element of DOING what God required, even if it is doing what the crowd does, as long as it is what God said should be done. A messenger from God, an angel (?), called "a man" and "the commander of the Lord's army" met Joshua before the attack and told him that the method of attack would be by marching around the city in this unusual way (Josh 5:13-6:5). The whole story is told in Joshua 5-7.

11:31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.

The story about Rahab also teaches the value of obedience even if it is a small deed (v. 31). Certainly she knew the risk of helping the spies, worse, of concealing them. She was especially aware at the inn of the travelers' talk about the approaching Israelites. She would later tell them, "All who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed" (Josh 2:9-10).

There was more in her heart. She had seen the frustrating impotence and degrading immorality of the gods around her. The stories coming from spies and travellers who kept an eye on the Israelites suggested that their God was a far different kind of god, a good god. She knew little more than his name. Perhaps she had heard some of the very fair laws of this god.

Suddenly two strange men appeared at her inn. Guessing that they were Israelite spies she had to make a quick decision. Should she help them and risk death herself, or expose them and become a heroine in Jericho? For what? Jericho could not stand against them if Egypt could not. There was no time to inquire about their god now. She had only a few moments to decide and to act. She hid them quickly. One last time she approached them just before they lay down for the night, and she blurted out the growing confidence in her heart, "The LORD your God is God in heaven above and on the earth below" (Josh 2:11).

From tiny bits of information came enough faith to do one little thing. It was enough to show where her heart was. Faith without accompanying deeds is a useless thing. With them it is powerful. James uses both Abraham's offering of Isaac and Rahab's helping the spies as evidence that faith must do something to be real (James 2:17-26). In Hebrews the only evidence presented of her faith is that she did not "perish with, be destroyed with" (sunapovllumi , synapollymi ) those who were disobedient. The word occurs nowhere else in the NT, and is not very frequent in the LXX. In this instance Rahab's faith helped her leave the group.

As it did in verse 27 the NIV adds the word "because" as an interpretation of an adverbial participle. The Greek text does not require "welcoming the spies" to be seen as the reason that she escaped death. It may as correctly be translated simply "after she welcomed the spies." Nothing is mentioned here about her saving her whole family, nor about the scarlet cord which was the means of this preservation. A small deed, done quickly with little advance notice, built on a general fear of dire consequences, was all she had available. It was all she needed. By that one little deed she won for herself a place in the hall of fame of the faithful and in the lineage of the Messiah (Matt 1:5).

These concrete examples show that faith always looks to God. It seeks him out and aims to please him by doing whatever he says to do. God is trusted to be the designer, the builder and the host of a better city in a better country with better people. In honoring this faith God guides the steps, enlightens the mind and enlarges the influence. Faith gives strength to do what men in their weakness could not do. Faith knows that if its own strength fails, God will assist, even if he must do a miracle. When faith seizes the moment, it seizes God.

Though faith leads to new places, new privileges, new privations, it never leads away from God. Faith expects a better future full of God's own rewards. Faith keeps the eyes on heaven while driving the nails on earth. Faith sees the end past long costly projects or large luring pleasures.

A believer draws others along in his train. He aims to save his family. He works to save the world. He leaves a clear voice when he has gone. God commends the faithful.

11:32 And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets,

To the eighteen examples of faith already given our author appends a few names and a large list of wonderful deeds that this faith has stimulated (vv. 32-38). The previous examples are enough to demonstrate that those with faith do not "shrink back" but "persevere." They "will be richly rewarded" (10:35-39). Faith gives confidence and improves the understanding of what cannot be seen. Westcott capsulizes this summary in Hebrews, "In part (a) they wrought great things (32-35a): in part (b) they suffered great things (35b-38)." Then he draws attention to the "remarkable symmetry" of the nine phrases in vv. 33-34. The first triplet has only two accents in each phrase; the second and third triplets have three.

In 11:32 the author lists four judges, then David, Samuel, and "the prophets," explaining, "I do not have time to tell about them." How did each of these exercise faith? Gideon seemed very reluctant to respond to God's call to save Israel. He wanted a sign before each major event to which God called him. When God had him tear down his father's altar to Baal and its accompanying Asherah pole, he did it at night, because he was afraid; but because he believed, he did it. Later, with only 300 men holding trumpets and torches, he attacked and routed the army of Midianites, Amalekites and other eastern people who were "thick as locusts" having camels that "could no more be counted than the sand on the seashore" (Judg 7:12). His faith seemed very timid, but he did what God directed him to do.

Barak defeated Sisera the Canaanite and his 900 iron chariots. Barak refused to go to battle until Deborah the prophetess agreed to go with him. She "was leading Israel at that time" (Judg 4:4). In the Bible text Deborah is always mentioned before Barak.

Samson has little evidence in the Bible text that he trusted God. His parents raised him as a Nazirite as the angel had directed when he explained that "he will begin the deliverance of Israel from the hands of the Philistines" (Judg 13:5). Four times are recorded that "the Spirit of the Lord came upon him," once when a lion attacked him (Judg 14:9), twice to fight Philistines (Judg 14:19; 15:14). See also Judges 13:25. His whole life seemed to be an expression of trusting God for superhuman strength as a Nazirite until Delilah lured him to uncover his vow. The clearest expression of his faith came at the end of his life. Taunted as a prisoner in the temple of Dagon, he prayed for his strength to return. With it he pulled down the temple killing more Philistines at his death than during his life. Evidently, faith may return when one repents and asks to be used again by God.

Jephthah's remarkable faith is seen in keeping a careless vow, even though it was very costly to him (Judg 11:29-40). He made a solemn agreement with God before the battle. God kept his part and helped him win, so Jephthah determined to keep his part. The vow may have been foolish. The faith in God was not. Scholars offer different interpretations of whether Jephthah kept his vow by killing or by banishing his daughter. Either way, Jephthah's faith is indeed remarkable.

David is the only person whom God calls "a man after my own heart" (Acts 13:22 based on 1 Sam 13:14). His life is so full of deeds of faith that anyone interested in pursuing this feature of his life should read 1 Samuel 16-31; 2 Samuel; 1 Kings 1-2; 1 Chronicles 11-29 and the many Psalms bearing his name. In addition, there are many indications of David's faith in the character and writings of his son Solomon. One caution must be taken in examining every one of these models of faith. Great faith does not mean perfect life or character.

Samuel marks the transition from judges to kings and prophets. He was the last of the judges (1 Sam 7:6, 15-17; etc.) and the first of the prophets (1 Sam 3:20; 2 Chr 35:18; especially Acts 3:24 and 13:20). His deeds of faith, like David's, are numerous, and may be read at leisure in 1 Samuel 1-19 and Jeremiah 15:1.

The faith of " the prophets" is generally seen as they deliver God's messages in the face of difficulties of all kinds. It may be almost a rule of thumb that the only prophets who have no recorded difficulty because of delivering their messages are those of whom no narrative at all is recorded. The book of Hebrews began by noticing "the prophets" (1:1). At this point, after mentioning the prophets, Hebrews simply lists numerous afflictions and achievements of the faithful (vv. 33-38).

The most prominent judges who appear in the book of Judges are selected in Hebrews 11:32, two who are earlier and two later. The names can been seen as pairs, though the grammatical structure of the Greek text does not suggest pairing except for David and Samuel. The chronological order within each of the three pairs is reversed. This may reflect their relative importance in the pair. Attridge thinks it is more likely that "the systematic departure from a strict scriptural sequence is a part of the attempt to create an image of a vast horde of exemplars of faith." That impression had begun by the time the author got to these names. Three of these judges are mentioned with Samuel in 1 Samuel 12:11 as examples of those whom God sent to deliver Israel when they cried out for mercy from their oppression, "Then the LORD sent Jerub-Baal [also called Gideon], Barak, Jephthah and Samuel, and he delivered you from the hands of your enemies on every side, so that you lived securely."

The Bible makes Joshua a transition figure between Moses and the judges in much the same way Samuel was a transition figure between judges and kings. Samuel himself became in a sense the first of the prophets (1 Sam 3:20; 9:9; Acts 3:24; 13:20-21). Technically, there were "prophets" before Samuel, but with him the emphasis shifted from the independent rule of individual judges to the sustained rule of a succession of kings assisted by prophets. The author of Hebrews appears to notice this transition with "David and Samuel" being followed simply by "the prophets." Samuel and David are very closely related in Scripture. For example, in setting up the order of worship and the personnel for the temple, the gatekeepers were "assigned their positions of trust by David and Samuel the seer" (1 Chr 9:22).

11:33 who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions,

The conquering (ajgwnivzomai , agônizomai ) of kingdoms probably means literal warfare, not spiritual warfare or sports, although the word is used of all three. Many of those already named in the chapter conquer kingdoms - Barak (Judg 4:24); Gideon (Judg 7, here the conquest is especially ascribed to God); Jephthah (Judg 11); Samson (Judg 16). David conquered Philistines, Moabites, Zobah, Damascus, Hamath, and others (2 Sam 8).

" Administering justice" (lit., "worked righteousness") may be said of individuals (as Acts 10:35; 1 John 2:29 and 3:7) or especially of judges or rulers who cause righteousness, then uphold it (as Isa 58; Amos 1-2). In the OT righteousness is predominantly a quality of God. In the NT it is predominantly a gift of God to believers. It may be seen both in Joseph's fleeing the advances of Potiphar's wife and in saving Egypt's food and overseeing its proper use. Hebrews shows that Jesus loves righteousness (1:8), in fact, he is "king of righteousness" like Melchizedek (7:2). By faith he permits believers to inherit his righteousness (11:7).

It was specifically said of Abraham in 6:15 that he gained or "received (ejpitugcavnw , epityngchanô ) what was promised ." It is the only other place in Hebrews where this verb is used, and it happens to be used with "receiving" the promise. The OT verse quoted in 6:14 is Genesis 22:17 immediately after Abraham has "offered" Isaac on the altar. God's response to this trusting obedience of Abraham was, "Now I know that you fear God because you have not withheld from me your son, your only son" (Gen 22:12). See notes on 11:17-19.

What Israel sought so earnestly they did not "receive" and became hard; while the elect, i.e., those who believed, did receive it (Rom 11:9). In the only other NT use of this verb, James 4:2-3 says some things are not received because we do not ask God for them or because we have wrong motives in our requests. One of its two LXX uses describes Joseph "prospering, gaining" in Potiphar's house (Gen 49:2).

Daniel was saved in the den of lions by God's angel coming to "shut the mouths of the lions" (Dan 6:22). Daniel's accusers were immediately devoured by the lions when they were thrown into the den. Similarly by faith Samson overpowered a lion (Judg 14:5-6), and David killed both lions and bears (1 Sam 17:34-37).

Benaiah, one of David's valiant warriors, also overcame a lion, though the OT text does not state that it was because of his faith (2 Sam 23:20; 1 Chr 11:22). On two occasions young men of God were killed by lions because they disobeyed God (1 Kgs 13:24-26; 20:35). The foreigners who entered Samaria after the deportation of the northern kingdom were plagued by lions because they did not live for God (2 Kgs 17:25-26). Isaiah used the picture of transforming the violent nature of lions as a strong indication of the power of the Messiah to change the character of people (Isa 11:6-7).

11:34 quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies.

The three Hebrew lads in Babylon may be the first to come to mind. Refusing to worship the ninety foot statue of the king, they chose rather to be thrown into the fiery furnace. They emerged unsinged and unscented by the fire that was heated seven times hotter than usual. The fire was so hot it killed the men who threw them into the furnace (Dan 3). Westcott quotes an observation of Theophlet that it does not say they quenched the fire , but the power of the fire, which is even greater.

Others died by fire because they did not trust God: Nadab & Abihu (Lev 10:1-2); Korah and the 250 men with him (Num 16:35); and the two groups of fifty military men sent to capture Elijah (1 Kgs 1:10, 12, 14). If the idea is understood figuratively, then passages like Isaiah 43:2 should be considered.

Some escaped the edge of the sword , literally a plural word "mouths" of a sword. The plural here may indicate the same as the "two-edged sword" of 4:12; or it may be plural to match the plural "mouths" of lions in v. 33.

If this phrase means to avoid being killed with a literal sword, as in war, then there are numerous examples of individuals and whole armies where faith achieved this end. Moses held up his hands in an act of faith by which Israel defeated the Amalekites (Exod 17:8-16). By faith David escaped Goliath's sword (1 Sam 17). By faith Jehoshaphat was saved from a huge army from the east (1 Chr 20). Cf. Luke 21:24. The sword was so widely used in the ancient world that Liddell and Scott say it sometimes "stands for violent death" of any kind or even for war.

Sometimes physically weak persons became strong through faith. Samson became weak like ordinary men because of breaking his trust with God about his hair. He became super-strong again at the end of his life when he prayed and trusted God once again (Judg 16). Elijah beat the 450 prophets of Baal. Then weakened by fear of Jezebel, and fleeing for his life, he became strong enough to travel for forty days and forty nights on the strength of two successive meals (1 Kgs 19:1-9).

Sometimes people were strengthened when weak in some other way. Abraham was weak in lying to Pharaoh to save his life (Gen 12:10-20), but he became courageous enough to risk his life to rescue Lot (Gen 14:1-24). Gideon was overly timid when called by God, but then routed an army far outnumbering his own (Judg 6-7).

It may indicate strength of character. Micaiah stood up against the uniform voice of the king's prophets (1 Kgs 22). Jeremiah faced the threats of his own family (Jer 11:21-23). Ezekiel described the faithful prophet's heart, "Whether they listen or fail to listen - for they are a rebellious house - they will know that a prophet has been among them" (Ezek 2:5).

When the Spirit of the Lord came on Othniel (Judg 3:10), and later Jephthah (Judg 11:29), they went out to victorious war. Young David's military prowess entered the lyrics of songs in ancient Israel, "Saul has slain his thousands, and David his tens of thousands" (1 Sam 18:7). He conquered Philistines, Moabites, Zobah, Damascus, Hamath, Edom, Ammon and Amalek (2 Sam 8). Israel's enemies were God's enemies. Ellingworth says that this is the only place in the NT where faith is associated with military conquest. Contrast Matthew 5:44f. Jesus will eventually make all the kingdoms of this world become the kingdom of our Lord (Rev 11:15). Zechariah used this imagery of the increased strength of those who follow God, "On that day the LORD will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the Angel of the LORD going before them" (12:8). To the exploits of Othniel, Gideon, Jephthah, David and Jehoshaphat, which are given above, many more could be added throughout the history of God's people.

11:35 Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection.

It is significant that women are mentioned as receiving their dead back to life . They were more vulnerable than men in the event of the death of a spouse or an only son. Widows are often grouped with aliens and the fatherless as needing special kindness and receiving God's careful attention (Exod 22:22-24; Deut 14:29; 24:19-21; Isa 1:23; etc.) They were supported in part together with the Levites, aliens and fatherless by the third tithe, taken from every wage-earner every third and sixth year of the seven year cycle (Deut 14:28-29; 26:12-13). De Vaux claims that "the social and legal position of an Israelite wife was . . . inferior to the position a wife occupied in the great countries round about [i.e., Egypt or Babylon]. . . . Judith was a rich widow. More commonly widows, especially those with children to support, were in a piteous condition."

Elijah gave a son back to the widow of Zarephath (1 Kgs 17:7-24; Sir 48:5). Elisha brought the Shunammite's son back to life (2 Kgs 4:8-37). Jesus resurrected an only child and gave him back to his widowed mother (Luke 7:12-17). In Lazarus' resurrection account we only read of the two sisters left in the family, Martha and Mary (John 11).

There were other resurrections. When Jesus sent his disciples on a mission to the lost sheep of the house of Israel, part of their assignment was to "raise the dead" (Matt 10:8). The fact that the people were raised from the dead was part of Jesus' proof to John that he was the Messiah who was to come (Matt 11:5; Luke 7:22). There was a general expectation among the populace in Jesus' day that there could be resurrection from the dead (Matt 27:64). Herod thought John the Baptist had risen from death when he heard about Jesus' works (Mark 6:14, 16; Luke 9:7). Many people were resurrected when Jesus died. Matthew reports that "The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people" (Matt 27:52-53).

During the intertestamental period there was an awareness of resurrection. When the seven famous martyr brothers were executed, the second brother said as he approached death, "You dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws" (2 Macc 7:9, NRSV). The fourth brother, while being tortured said, "One cannot but choose to die in the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life" (2 Macc 7:14, NRSV). Judas and his men went to take up the bodies of Jews fallen in battle. Finding sacred tokens of the idols of Jamnia under each fallen man's tunic, Judas collected money for a sin offering for them and sent it to Jerusalem. They were commended in 2 Maccabees 12:43-44,

In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought (NRSV).

Mothers, in 2 Esdras 2:15-16, are urged to bring up their children with gladness, for God has promised, "I will raise up the dead from their places, and bring them out of their tombs, because I recognize my name in them" (NRSV). They are further encouraged to help widows, orphans, the needy, the old, etc., "When you find any dead, commit them to the grave and mark it, and I will give you the first place in my resurrection" (2 Esdras 2:20-24, NRSV).The OT had already begun this expectation of resurrection (Job 19:25-26; Ps 16:8-11; 17:15; 49:12-15; 73:24; 102:25-28; Isa 53:10-12; Dan 12:2).

Part of the torture was the offer of release at any moment during the torture if some token would be given of renouncing the Jewish law. See 4 Maccabees 11:9-11 for one method of torture. BAGD defines tumpanivzw (tympanizô ) as " torture with the tympanon, a certain kind of instrument of torture," citing 2 Maccabees 6:19, 28; or " torment, torture generally" adding "The compound apotump . in the same sense" and citing 3 Maccabees 3:27; Josephus Contra Apion 1,148; and others. Liddell and Scott says it means " to beat a drum" or "generally, to beat with a stick, bastinado ." Its other words built on the same root are associated with drums and sticks. In the Greek OT tympanon is customarily used for the Hebrew toph , ("a drum"), but in 2 Maccabees 6:19 and 28 it is evidently an instrument of torture. NRSV in these two verses says "the rack."

Many suffered faithfully to "gain a better resurrection ." This shows an awareness of both the fact of resurrection and a differentiation in that resurrection. Resurrection was known to Daniel (Dan 12:2-3), to Isaiah (Isa 53: 10, 12) and to Abraham (Heb 11:17-19), and probably the Psalm writers (Ps 22:29; 49:12-15; 73, especially v. 24; 102:25-28). See Job 19:25-27 and Jeremiah 31:15-17.

11:36 Some faced jeers and flogging, while still others were chained and put in prison.

Jeers and flogging appear together in the NT only when describing Jesus' abuse. The first noun " jeers" (ejmpaigmov" , empaigmos ) occurs only here in the NT, although its cognate verb, ejmpaivzw (empaizô , "to ridicule, mock") is used thirteen times. The second noun " flogging" (mavstix , mastix, "lashes" or "torment"), on the other hand, appears six times in the NT, while its cognate verbs, mastigovw (mastigoô , "to whip, flog, scourge") and mastivzw (mastizô , "to strike with a whip"), appear respectively seven times and only in Acts 22:25.

In the NT these words appear together only when Jesus predicts his mistreatment in Jerusalem. Matthew records "mock, flog and crucify" (20:19); Mark and Luke add "spit" (Mark 10:34; Luke 18:32-33); and Luke further adds "insult." The word "mock" is used almost exclusively of Jesus' abuse, either being predicted or carried out (Matt 27:29,31,41; Mark 15:20,31; Luke 22:63; 23:11, 36). The only two exceptions are the wise men mocking Herod by not returning to tell him about the baby king (Matt 2:16) and the mocking of the man who only half built a tower (Luke 14:29).

Upon the death of Judas Maccabee, the Syrian leader Bacchides sought out the friends of Judas and "mocked" them, taking vengeance on them (1 Macc 9:26). Saul feared this abuse at the hands of the Philistines and prefered death (1 Sam 31:4; 1 Chr 10:4). The torture and slow death of the seven martyr brothers is called "mocking" or "sport" (2 Macc 7:10). The general "mocking" of the the people of God is mentioned in Isaiah 33:4; Ezekiel 22:3; Zechariah 12:3 and 2 Maccabees 8:17.

The claim that "still others were put in prison ," should perhaps be better translated with the rough addition, "and even fetters and prison." This would match the striking Greek syntax where the genitive forms seem to couple with the genitives of the previous phrase. Verse 36 would then read more literally, "And others received a trial of mockings and of lashes, and even of fetters and of prison."

These two words are never joined as a pair like this anywhere else in the NT or LXX, although many were bound and imprisoned for their faith, for example, Joseph (Gen 39:6-20), Hanani (2 Chr 16:7-10), and Paul (Acts 16:22-24). God broke Israel's "bond" of slavery in Egypt (Lev 26:13; Ps 107:14). Many others were put in prison or in bonds for their faith in God.

11:37 They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated -

The Bible record tells of several people who were stoned for their faith: Naboth (1 Kgs 21:13-15); Zechariah, son of Jehoiada the priest (2 Chr 24:19-22); Stephen (Acts 7:59); Paul (Acts 14:19; 2 Cor 11:25). Jesus was attacked by stoning (John 10:31-33). Moses and Aaron were nearly stoned (Exod 17:4; Num 14:10), as was David (1 Sam 30:6). Jesus' parable was not foreign to real life when he described wicked men's stoning the messengers and the heir of a vineyard-owner to get possession of a vineyard (Matt 21:33-44).

Stoning was the prescribed death penalty for a number of crimes: worshipping other gods (Deut 17:1-7); tempting people to turn away from God (Deut 13:1-11); offering children to Moloch (Lev 20:2); wizardry or having a familiar spirit (Lev 20:27); blasphemy (Lev 24:10-16, 23); gathering wood on the Sabbath (Num 15:32-36); being a rebellious son (Deut 21:18-21); not penning up a goring ox (Exod 21:28-32); adultery or even slandering a new wife (Deut 22:13-24). Montefiore reminds us that the land of Israel was full of stones which could be used for this purpose.

The verb " sawed in two" may be from privzw (prizô ) or privw (priô ), both of which Liddell and Scott defines as "to saw." Their fuller discussion is given under privw , " to saw, saw asunder; sever, cut in twain ; II to grind or gnash the teeth, esp. with rage; generally to bite ; III. to seize as with the teeth, grip ." There is some textual uneasiness since this word occurs only here in the NT. BAGD makes prizô primary over priô . The sin of Damascus was seen at its worst when "she threshed (e[prizon , eprizon ) Gilead with sledges having iron teeth" (Amos 1:3). Here the LXX adds "the pregnant women (of Gilead)." The verb appears a second time in the apocryphal Daniel (Sus, 59) where Daniel told the second evil judge who wrongfully condemned Susanna that the angel of God was waiting with his sword to "saw him in two so as to destroy them both." He told the first judge (Daniel, Sus, 55) that the angel of God would "cut him in two" (scivzw , schizô , " to split, cleave ; generally, to part asunder").

The death of Isaiah is frequently presented as the clearest example of a believer who was sawed in two. In one place the Talmud says that in Babylon 2 Kings 21:16 is interpreted to mean that Manasseh killed Isaiah (Sanh. 103b). In another account the story says that Isaiah pronounced the unpronounceable Name of God and was swallowed up by a cedar. The cedar, however, was brought and sawn asunder. When the saw reached his mouth he died. This was his penalty for having said, 'And I dwell in the midst of a people of unclean lips .' (Yeb. 49b). Rist presents the version in the Jerusalem Talmud (Sanh 10) that Isaiah, fearing Manasseh, hid in a cedar-tree. Seeing the fringes of his garment which were not hidden, Manasseh caused the tree to be sawn in half. The Ascension of Isaiah, a pseudepigraphical work, said Isaiah made some dire predictions about Manasseh. Belchira, a false prophet, then offered Isaiah his freedom if he would renounce his prophecies as lies. Isaiah refused and died bravely.

" Put to death by the sword" is the expression ejn fovnw/ macaivrh" ajpevqanon (en phonô machairçs apethanon , lit., "in murder of a sword they died"). BAGD translates, " (by being murdered) with the sword ." [they died]. This exact expression occurs in Exodus 17:13 of Joshua's routing the Amalekites; in Numbers 21:24 of Israel's destroying Sihon, king of the Amorites; in Deuteronomy 13:15 of Israel's destroying any idolatrous city of Israelites; and in Deuteronomy 20:13 of killing all the men of a city which refused to make peace with Israel.

A list of good people who died by the sword because they were trusting people must include the people of Nob who helped David (1 Sam 22:19), the prophets of God killed by Jezebel (1 Kgs 18:4; 19:10, 14); James (Acts 12:2), perhaps Uriah (2 Sam 12:9), perhaps even Abner and Amasa (1 Kgs 2:32). The Apocrypha reported several people who died by the sword in the Maccabean era because they adhered to God's laws: Jonathan and his men (1 Macc 12:46), the people of Jamnia (1 Macc 15:38), the people of Jerusalem (2 Macc 5:23, 26), and numerous unnamed Jews (2 Macc 6:1-7).

The sword was widely used because it was such an effective and inexpensive weapon of death. Examples of death by the sword could be multiplied. As the final statement in a list of many different kinds of suffering, death by the sword could representative of many other kinds of violent death which believers endured. See, for example, Numbers 20:18; 21:24; 1 Chronicles 21:12, 16, 27, 30; 2 Chronicles 20:9; 36:20 and Psalm 22:20. Foxe's Book of Martyrs records many kinds of extreme torture used against believers in the beginning church.

Our author moves now from extreme physical abuse to economic abuse and privation. They wore sheepskins and goatskins . Either they were barred from labor to earn money or barred from shops to spend money to purchase normal clothing. In either case they would have homemade clothes. Driven from ordinary society, "they wandered in deserts and mountains, and in caves and holes in the ground." It appears that many of them had to make their own clothing directly from animal products. So these were not top quality leather luxuries, but crude, homemade necessities. The phrase is included here in a list of things which people suffered because of their faith.

The two phrases, "in sheepskins" (ejn mhlwtai'" , en mçlôtais ) and "goatskins" (ejn aijgeivoi" devrmasin , en aigeiois dermasin ), should be taken together. The first phrase is used "of the cloak worn by prophets" (BAGD), specifically of Elijah's mantle (1 Kgs 19:13, 19; 2 Kgs 2:8) which subsequently came into Elisha's possession (2 Kgs 2:13-14). Liddell and Scott gives the classical Greek meaning as "a sheep's skin." The word appears nowhere else in the Greek Bible. Lampe defines the word as used by the church fathers as " sheepskin , hence rough hairy cloak worn by monks." Ahab's messengers observed that Elijah "was a man with a garment of hair and a leather belt around his waist" (2 Kgs 1:8; cf. Matt 3:4). Elijah's mantle, then, may have been (1) an additional leather ("sheepskin") garment he occasionally wore over his usual "garment of hair" to display his prophetic role. This fits Myers' idea of a "mantle of distinction" (trda , 'addereth ) which kings and prophets wore. It may have been (2) a "sheepskin" in the modern sense of the skin of a sheep dressed with the fleece still on it. There is no direct indication that Elijah had to wear this kind of clothing because of privation or punishment. Levites shared the third tithe along with the very poor (Deut 14:28-29; 16:11, 14), but they were never associated directly with the prophets. John the Baptist wore clothes made of camel's hair and a leather belt. His fare of locusts and wild honey suggests privation. Motyer says the "curds and honey" of Isaiah 7:15 is "the food of poverty. . . . The divine child is to be born into the poverty of his people."

They were " destitute, persecuted and mistreated ." The word uJsterevw (hystereô) means "to be in need of, to lack." The prodigal son had spent everything. He was " destitute" in a distant country when the famine came. He began "to be in need." His condition was so poor he wanted to eat what he fed to the pigs (Luke 15:14-16). The word describes how far beneath the glory of God the lives of men may fall. "All have sinned and fall short of the glory of God" (Rom 3:23). The cognate noun uJstevrhma (hysterçma , "need, deficiency") describes the poor widow who out of her "need, poverty" gave two very small copper coins to God. While others gave out of their wealth, this was "all the living that she had"(Luke 21:1-4). Though "destitute" of the world's goods, in a sense these believers lacked nothing when following God, for he provides for his own (Neh 9:21; Ps 23:1 and Luke 22:35).

The ten NT references of qlivbw (thlibô , "to press together, oppress") help focus the meaning of " persecution ." The "way" which Jesus' followers much walk is "narrow, confined," the opposite of the broad way which others preferred (Matt 7:14). Jesus told the disciples to have a boat ready to keep people from "crowding, pressing upon" him (Mark 3:9). Paul was often persecuted in his work (2 Cor 1:6; 4:8; 7:5; 1 Thess 3:4). Sometimes relief would come from a courageous believer (1 Kgs 18:3-4; 1 Tim 5:10; Heb 10:32-34).

This is the word the LXX uses to describe the persecution of the Jews by various nations in the period of the judges (Judg 4:3; 6:9; 8:34; 10:8,9,12; 11:7 and summary 1 Sam 10:18). It is a common term of warfare. The oppression is usually of the whole nation, not of individuals, as here. It is also usually because of sin, not because of mistreatment for being faithful to God. Wicked enemies are often called "oppressors." Isaiah said the Messianic influence would bring an end to oppressing one another (Isa 11:13). In its summary of the oppression of the people of God, Psalm 107 (106 LXX) itemizes traits like those in Hebrews 11:37.

The word for " maltreated ," kakoucevw (kakoucheô , "to maltreat, torment"), appears only twice in the NT, both in Hebrews (here and 13:3). It is also rare in the LXX, and found only a few times in other OT Greek versions. BAGD says it is used in marriage contracts. Perhaps that is why marriage is discussed immediately after this rare word in Hebrews 13:3.

11:38 the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.

These believers were clinging to God in faith. They were fugitives and outcasts, the displaced persons of the world. Accepted by no one, treated like "the scum of the earth, the refuse of the world" (1 Cor 4:13), these homeless wanderers longed to be home in heaven. Their citizenship was in heaven (Phil 3:20). All they had left on earth was the promise of God. To this they clung as they wandered about in deserts and mountains, in caves and holes in the ground .

Israel hid in caves from the Midianites (Judg 6:2) and later from the Philistines (1 Sam 13:5). David escaped from Saul by hiding in the caves of Adullam and Engedi (1 Sam 22:1; 24:3). Obadiah kept 100 prophets alive in caves to escape the murderous apostasy of Ahab and Jezebel (1 Kgs 18:3-4, 13). Upon recapturing the temple after three years of absence the Maccabees "celebrated it for eight days with rejoicing, in the manner of the festival of booths, remembering how not long before, during the festival of booths, they had been wandering in the mountains and caves like wild animals" (2 Macc 10:6; see 6:7-11). Montefiore says the description in Hebrews "suits the freedom fighters against the Seleucids (1 Macc. ii. 31; 2 Macc. v. 27; vi. 11; x. 6)," then adds,

Israel abounds in uninhabitable territory with excellent hiding-places for fugitives and outcasts, and these were later used in guerrilla warfare against Herod (cf. Josephus, Bell. Jud . I. 16. 4) and against Rome (cf. P. Benoit and others, Discoveries in the Judaean Desert , II (Oxford, 1961), and Y. Yadin and others, Judaean Desert Caves , I and II (Jerusalem, 1961 and 1962).

The "world" here means the world "as that which is hostile to God," the seventh definition BAGD gives for kovsmo" ( kosmos ). Ironically, the world rejected as unworthy the very ones of whom the world itself was not worthy . Men of faith were the ones commended by God (cf. vv. 4 and 5). "Man looks at the outward appearance, but the Lord looks at the heart" (1 Sam 16:7).

G. GOD PLANNED TO MAKE THEM PERFECT WITH US (11:39-40)

³⁹ These were all commended for their faith, yet none of them received what had been promised. ⁴⁰ God had planned something better for us so that only together with us would they be made perfect.

They were all commended for their faith . In discussing the word "commended" (marturhqevnte" , martyrçthentes) BAGD defines the active voice, " bear witness, be a witness ;" and the passive voice, " be witnessed, be well spoken of." Six of the seven appearances of this word in Hebrews are in the passive voice, four are in this chapter (7:8, 17; 11:2, 4, 5, 39). Only 10:15 is active, where it says the Holy Spirit bears witness to us, then quotes an OT passage which is that witness. Melchizedek was "declared to be living" (7:8). Jesus was "declared" to be "a priest forever in the order of Melchizedek" (7:17). In this chapter the ancients are commended for their faith (11:2), Abel was commended as a righteous man (11:3), and Enoch was commended as one who pleased God (11:5). Then, all the people of the chapter "were commended for their faith" (11:39).

Though commended for their faith , these heroes and others like them only had the promise that good things were coming if they remained faithful. They had not received the things promised. God's plan was to join believers of the Old Covenant with believers of the New Covenant, redeem them all with the blood of Christ and place them together in his blessed future city. There is something better for us than our current abundant blessings in the church.

Before he ever created the world, God made the plan and the commitment that Jesus would die for fallen man (1 Pet 1:18-21; Rev 13:8). He evidently planned then the things that are described in Hebrews 5-7 about Jesus' being our high priest and the things described in Hebrews 9-10 about Jesus' being our perfect sacrifice for sins, hence also Jesus' high priestly activities in the "greater and more perfect tabernacle," i.e., "heaven itself" (Heb 9:11-14, 23-25). Other NT writers reveled in this glorious future God is preparing for man (Rom 8:18-39; Eph 2-3; Rev 21-22).

The only other place in the LXX or NT where the word problevpw (problepô , "to plan, foresee") is Psalm 37:13 (LXX Ps 336:13), where the Lord laughs at the wicked, for he "plans or foresees" what their future holds. To balance the scales of right and wrong, the future holds heavy blessings for those faithful to God and heavy punishment for those who oppose him. Jesus said, "A time is coming when all who are in their graves will . . . come out - those who have done good will rise to live, and those who have done evil will rise to be condemned" (John 5:28-29). The Son of Man will sit on his throne and divide all nations, rewarding some and punishing others appropriately (Matt 25:31-46; Rev 20:11-15). It is this blessed future heavenly country for which the patriarchs longed (11:17).

The previous paragraph assumes that the perfecting of verse 40 is to be future for us. The perfecting may be done now. Jesus has already died for us. Upon accepting him anyone becomes perfected. There is no condemnation for those who are in Christ (Rom 8:1). Sins are forgiven (Acts 2:38; 1:3; 2:17; 7:27; 8:12; 9:28). "By one sacrifice he [Jesus] has made perfect forever those who are being made holy" (Heb 10:14). Hebrews 12:22-23 points the same direction. The believing readers have already come "to Mt. Zion, to the heavenly Jerusalem, . . . to the spirits of righteous men made perfect ." This is the perfecting which the Law could not achieve (Heb 7:19; 9:7, 9; 10:1). "He has died as a ransom to set them free from the sins committed under the first covenant" (Heb 9:15).

There is a third sense of "perfection" as growing to maturity, but this is not in the author's mind as he finishes the chapter on faith. See Colossians 1:28; 4:12; Hebrews 5:14; 6:1; James 1:4. It is not clear whether Philippians 3:12 points to maturing in Christ or to the final end.

Here, the best sense is probably the current perfection of forgiveness given to all through the sacrifice of Jesus. It is in the church that he has purposed to create in himself one new man out of people from various backgrounds and times; "in this one body he reconciles both of them to God through the cross" (Eph 2:15-16). They were not perfected apart from us. We are not perfected apart from them. While on earth Jesus promised that there would be one flock and one shepherd (John 10:16; Isa 19:23-25; 49:6; Joel 2:28, 32; Amos 9:11-12; Mic 4:1-3; etc.). Paul said he was "confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phil 1:6).

It is strange that in this concluding paragraph the readers are not asked to copy the faith of the believers who are on the list. They had been asked not to follow the unbelievers discussed in chapter three (4:1). They will be asked to "imitate the faith" of their leaders (13:7), like they had been asked to "imitate those who through faith and patience inherit what has been promised" (6:12). In the introduction to this section on faith (10:35-39) they were asked not to throw away their "confidence," but to "persevere." Then they were almost assumed into the circle of the faithful with the words, " we are not of those who shrink back and are destroyed, but of those who believe and are saved." Though they believed, they, too, like these heroes of faith, had not received the final reward. They must keep believing till the very end. Perhaps their faith felt tiny like the faith of Rahab. Maybe they felt their faith brought mistreatment like the faith of Moses. Whatever the size or nature of their faith, it was faith. The size of their faith did not matter. It was the presence of faith that knit them to Enoch and Noah and Abraham. God's plan was that believers of all ages, OT and NT, would one day be joined together and rewarded together. The text says, "together with us they would be made perfect" (11:40).

The readers will be asked to fix their eyes on Jesus (12:1-3), as they had been urged to fix their thoughts on him (3:1). It was this fixing of his vision on the Messiah that helped Moses make his decision of faith (11:24-26). He kept looking off at him who is invisible (11:27).

None received what was promised . Let us briefly trace the connection between God's promise and his covenant. At his call God made a promise (ejpaggeliva , epangelia ) to Abraham that consisted of several parts: (1) God would make him into a great nation; (2) he would make his name great; (3) he would bless those who blessed Abraham and curse those who cursed him; and (4) all peoples on earth would be blessed through him (Gen 12:1-3). The promise was formalized into a covenant with accompanying sacrifices (Gen 15). Then circumcision was added as "a sign of the covenant" (Gen 17:11). Isaac was singled out as the child through whom the covenant would be established (Gen 17:17-21; 21:13; 22:15-18). It was confirmed to Isaac (26:1-6). It was for this covenant with Abraham, Isaac and Jacob that God brought the Israelites out of Egypt (Exod 2:24-25). The land of Canaan was given as part of this covenant (Exod 6:4). God offered to make Israel his "treasured possession" when he gave them the law at Mt. Sinai, "Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession" (Exod 19:5, emphasis added). When they heard the laws of God, they agreed to do all that God said. This further advance in their relationship was sealed with blood,

Then he [Moses] took the Book of the Covenant, and read it to the people. They responded, "We will do everything the LORD has said; we will obey." Moses then took the blood, sprinkled it on the people, and said, "This is the blood of the covenant that the LORD has made with you in accordance with all these words" (Exod 24:7-8).

In Exodus 34 Moses was allowed to see a limited vision of God. At that time God was making a covenant that he would drive out the nations of the land of Canaan before Israel; but they should be careful to destroy their altars, make no treaty with them, plus, plus. The condition of obedience is repeated that was given in Exodus 19:5. The ten commandments are called "the words of the covenant" (Exod 34:28; see Deut 4:13).

What began as a promise to Abraham of posterity and honor from God, who is always faithful to his word, was expanded into a formal covenant agreement including a sign, laws, sacrifices, protection and blood confirming the covenant. What began as a response from Abraham, who trusted God, was expanded into a lifetime of expectation, privation and even heavy abuse for a whole group of people whose eye was on God and his future reward as being far superior to anything this world could offer.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Heb 11:8

HEBREWS 11:8 —Did Abraham know where he was going when he left his homeland to follow God?

PROBLEM: The writer of Hebrews informs us here that Abraham “went out, not knowing where he was going.” Yet Genesis 12:5 asserts that Abraham “departed to go to the land of Canaan.”

SOLUTION: Abraham did not know at the time he was called by God where he would eventually go. He was simply told by God to go to “a land that I will show you” ( Gen. 12:1 ). Or, as Hebrews renders it, “to the place which he would afterward receive as an inheritance” ( Heb. 11:8 ). The statement (in Gen. 12:5 ) that he “departed to go to the land of Canaan” is a comment by the author looking back, not the condition of Abraham’s mind at the time.

Critics Ask: Heb 11:21

HEBREWS 11:21 (cf. GEN. 47:31 )—Is there a discrepancy regarding the death of Jacob?

PROBLEM: Hebrews mentions that Jacob died worshiping, “leaning on the top of his staff” ( 11:21 ). Yet Genesis 47:31 mentions Jacob “bowed himself on the head of the bed.” How do we reconcile this apparent contradiction?

SOLUTION: The Hebrew words for “staff” and “bed” are spelled the same in their consonants. Since the vowels were not written in the original text, but were added around A.D. 700, words like the two above would look identical, since they had the same consonants. The Septuagint renders the passage in Genesis “staff” while later Jewish Masoretes translated the word “bed” instead of “staff.” In light of this, “top of his staff” would be the likely rendition of the verses ( Heb. 11:21 ) and the rendering “bed” (in Gen. 47:31 ) would be a vowel-pointing mistake.

Critics Ask: Heb 11:32

HEBREWS 11:32 —Should some of the men listed in this “hall of faith” really be included?

PROBLEM: Why should Barak, Samson, and Jephthah be listed among the great men of faith such as Abraham, Moses, and Joseph? After all, they failed in many ways.

SOLUTION: It is true that Barak did not want to go to war without Deborah and showed lack of leadership. Samson had a flare for women, and Jephthah negotiated with the Ammonites which he should not have done. Yet none of these acts should necessarily exclude these men from being listed. For, as the NT says, “all have sinned and fall short of the glory of God” ( Rom. 3:23 ). This is true even of others mentioned in the list of great men of faith. Abraham lied concerning Sarah his wife, and Moses killed a man. David will always be remembered for his adulterous act with Bathsheba, yet God called him a man “who followed Me with all his heart” ( 1 Kings 14:8 ). What separates these men from other individuals is theirfaith, not their sinfulness. Their heroic faith warranted their inclusion in the “Faith Hall of Fame.” For example, even after Samson’s decline, he performed mighty acts of faith and accomplished great things for God, destroying more of God’s enemies in his death than he did in his life ( Jud. 16:30 ).   

Evidence: Heb 11:3

Scientific Facts in the Bible

1. Only in recent years has science discovered that everything we see is composed of invisible atoms. Here, Scripture tells us that the " things which are seen were not made of things which do appear."

2. Medical science has only recently discovered that blood-clotting in a newborn reaches its peak on the eighth day, then drops. The Bible consistently says that a baby must be circumcised on the eighth day.

3. At a time when it was believed that the earth sat on a large animal or a giant (1500 B.C.), the Bible spoke of the earth’s free float in space: " He...hangs the earth upon nothing" ( Job 26:7 ).

4. The prophet Isaiah also tells us that the earth is round: " It is he that sits upon the circle of the earth" ( Isa 40:22 ). This is not a reference to a flat disk, as some skeptic maintain, but to a sphere. Secular man discovered this 2,400 years later. At a time when science believed that the earth was flat, is was the Scriptures that inspired Christopher Columbus to sail around the world (see Pro 3:6 footnote).

5. God told Job in 1500 B.C.: " Can you send lightnings, that they may go, and say to you, Here we are?" ( Job 38:35 ). The Bible here is making what appears to be a scientifically ludicrous statement—that light can be sent, and then manifest itself in speech. But did you know that radio waves travel at the speed of light? This is why you can have instantaneous wireless communication with someone on the other side of the earth. Science didn’t discover this until 1864 when " British scientist James Clerk Maxwell suggested that electricity and light waves were two forms of the same thing" (Modern Century Illustrated Encyclopedia).

6. Job 38:19 asks, " Where is the way where light dwells?" Modern man has only recently discovered that light (electromagnetic radiation) has a " way," traveling at 186,000 miles per second.

7. Science has discovered that stars emit radio waves, which are received on earth as a high pitch. God mentioned this in Job 38:7 : " When the morning stars sang together..."

8. " Most cosmologists (scientists who study the structures and evolution of the universe) agree that the Genesis account of creation, in imagining an initial void, may be uncannily close to the truth" (Time, Dec. 1976).

9. Solomon described a " cycle" of air currents two thousand years before scientists " discovered" them. " The wind goes toward the south, and turns about unto the north; it whirls about continually, and the wind returns again according to his circuits" ( Ecc 1:6 ).

10. Science expresses the universe in five terms: time, space, matter, power, and motion. Gen 1:1-2 revealed such truths to the Hebrews in 1450 B.C.: " In the beginning [time] God created [power] the heaven [space] and the earth [matter]... And the Spirit of God moved [motion] upon the face of the waters." The first thing God tells man is that He controls of all aspects of the universe.

11. The great biological truth concerning the importance of blood in our body’s mechanism has been fully comprehended only in recent years. Up until 120 years ago, sick people were " bled," and many died because of the practice. If you lose your blood, you lose your life. Yet Lev 17:11 ; written 3,000 years ago, declared that blood is the source of life: " For the life of the flesh is in the blood."

12. All things were made by Him (see Joh 1:3 ), including dinosaurs. Why then did the dinosaur disappear? The answer may be in Job 40:15-24 . In this passage, God speaks about a great creature called " behemoth." Some commentators think this was a hippopotamus. However, the hippo’s tail isn’t like a large tree, but a small twig. Following are the characteristics of this huge animal: It was the largest of all the creatures God made; was plant-eating (herbivorous); had its strength in its hips and a tail like a large tree. It had very strong bones, lived among the trees, drank massive amounts of water, and was not disturbed by a raging rivter. He appears impervious to attack because his nose could pierce through snares, but Scripture says, " He that made him can make his sword to approach unto him." In other words, God caused this, the largest of all the creatures He had made, to become extinct.

13. Encyclopedia Britannica documents that in 1845, a young doctor in Vienna named Dr. Ignaz Semmelweis was horrified at the terrible death rate of women who gave birth in hospitals. As many as 30 percent died after giving birth. Semmelweis noted that doctors would examine the bodies of patients who died, then, without washing their hands, go straight to the next ward and examine expectant mothers. This was their normal practice, because the presence of microscopic diseases was unknown. Semmelweis insisted that doctors wash their hands before examinations, and the death rate immediately dropped to 2 percent.

Look at the specific instructions God gave His people for when they encounter disease: " And when he that has an issue is cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean" ( Lev 15:13 ). Until recent years, doctors washed their hands in a bowl of water, leaving invisible germs on their hands. However, the Bible says specifically to wash hands under " running water."

14. Luk 17:34-36 says the Second Coming of Jesus Christ will occur while some are asleep at night and others are working at daytime activities in the field. This is a clear indication of a revolving earth, with day and night at the same time.

15. " During the devastating Black Death of the fourteenth century, patients who were sick or dead were kept in the same rooms as the rest of the family. People often wondered why the disease was affecting so many people at one time. They attributed these epidemics to ‘bad air’ or ‘evil spirits.’ However, careful attention to the medical commands of God as revealed in Leviticus would have saved untold millions of lives. Arturo Castiglione wrote about the overwhelming importance of this biblical medical law: ‘The laws against leprosy in Leviticus 13 may be regarded as the first model of sanitary legislation’ ( A History of Medicine )." Grant R. Jeffery, The Signature of God

With all these truths revealed in Scripture, how could a thinking person deny that the Bible is supernatural in origin? There is no other book in any of the world’s religions (Vedas, Bhagavad-Gita, Koran, Book of Mormon, etc.) that contains scientific truth. In fact, they contain statements that are clearly unscientific. Hank Hanegraaff said, " Faith in Christ is not some blind leap into a dark chasm, but a faith based on established evidence."

Evidence: Heb 11:6

The need for faith . The key that unlocks the door of salvation is faith. Without faith, we cannot please God. Try establishing any sort of friendship without faith. Walk up to a woman and introduce yourself. When she tells you her name, say, " I don’t believe you." Watch her reaction. When she tells you where she works, say that you don’t believe that either. Carry on like that for a while, and before long you may be nursing a black eye. Your lack of faith in her is a strong insinuation that she is a liar.

If she, a mere mortal, feels insulted by your lack of faith in her word, how much more do unbelievers insult Almighty God by refusing to believe His Word. In doing so, they are saying that God isn’t worth trusting—that He is a liar and a deceiver. The Bible says, " He that believes not God has made him a liar" ( 1Jo 5:10 ). It also says, " Take heed, brethren, lest there be in any of you an evil heart of unbelief..." ( Heb 3:12 ; emphasis added). The command of the Scriptures is, " Have faith in God" ( Mar 11:22 ). If a meaningful human relationship can’t be established without faith, what sort of relationship could we expect to have with God, if by our unbelief we continue to call Him a liar?

Evidence: Heb 11:7

The writer of the Book of Hebrews believed the Genesis account of Noah’s Flood.

Evidence: Heb 11:11

Scientific facts in the Bible . Gen 3:15 reveals that a female possesses a " seed" for childbearing. This was not the common knowledge until a few centuries ago. It was widely believed that only the male possessed the " seed of life" and that the woman was nothing more than a " glorified incubator."

Evidence: Heb 11:25

As we witness, we should remember that there is pleasure in sin for a season. Contrary to the claims of modern evangelism, the world can find happiness without Jesus. The prophet Jeremiah complained to the Lord, " Why does the way of the wicked prosper? Why are those happy who deal so treacherously?" ( Jer 12:1 ). However, this sinful world cannot find righteousness without Jesus, and it is righteousness that they will need on the Day of Wrath ( Pro 11:4 ). See Rev 6:15 footnote.

QUESTIONS & OBJECTIONS

" I’m doing fine. I don’t need God."

Many people feel this way because of the modern gospel message. It says that Jesus will help their marriage, remove their drug problem, fill the emptiness in their heart, give them peace and joy, etc. In doing so, it restricts the gospel’s field of influence. If the message of the cross is for people who have bad marriages, are lonely, and have problems, those who are happy won’t see their need for the Savior.

In truth, the forgiveness of God in Jesus Christ if for people with bad marriages and people with good marriages. It is for the happy and the sad. It is for people with problems and for those without problems. It is for those who are miserable in their sins, and for those who are enjoying the pleasures of sin for a season. Those who think they are doing fine need to be confronted with a holy Law that they have violated a multitude of times. Then they will see themselves through the eyes of the Judge of the Universe and will flee to the Savior. See also Luk 4:18 footnote.

Evidence: Heb 11:29

SPRINGBOARDS FOR PREACHING AND WITNESSING

The New Convert

A new convert was reading his Bible when he called out, " Wow! Praise the Lord!"

A liberal minister heard him, and asked him what the noise was about. The young Christian replied with great enthusiasm, " This is incredible. It says here that God performed a miracle of deliverance by opening up the Red Sea for the Jews to march through!"

The minister replied, " Owing to tidal patterns around that time of year, the Red Sea was a swamp that was only three-inches deep."

Somewhat subdued, the young man continued reading, but soon exclaimed, " Wow! Praise the Lord!" " What’s the matter now?" asked the minister. To which the Christian replied, " God has just drowned the whole Egyptian army in three inches of water!"

Over 3,000 times, the Bible speaks of its inspiration by God. His Word is true, and you can believe every word of it.

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 11 (Chapter Introduction)

Overview

Heb 11:1, What faith is; Heb 11:6, Without faith we cannot please God; Heb 11:7, The worthy fruits thereof in the fathers of old time.

Poole: Hebrews 11 (Chapter Introduction)

CHAPTER 11

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 11 (Chapter Introduction)

(Heb 11:1-3) The nature and power of faith described.

(Heb 11:4-7) It is set forth by instances from Abel to Noah.

(Heb 11:8-19) By Abraham and his descendants.

(Heb 11:20-31) By Jacob, Joseph, Moses, the Israelites, and Rahab.

(Heb 11:32-38) By other Old Testament believers.

(Heb 11:39, Heb 11:40) The better state of believers under the gospel.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 11 (Chapter Introduction)

The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace. I. The nature of it, and the honour it reflects upon all who live in the exercise of it (Heb 11:1-3). II. The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace (v. 4-38). And, III. The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament (Heb 11:39, Heb 11:40).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 11 (Chapter Introduction)

The Christian Hope (Heb_11:1-3)

The Faith Of The Acceptable Offering (Heb_11:4)

Walking With God (Heb_11:5-6)

The Man Who Believed In God's Message (Heb_11:7)

The Adventure And The Patience Of Faith (Heb_11:8-10)

Believing The Incredible (Heb_11:11-12)

Sojourners And Strangers (Heb_11:13-16)

The Supreme Sacrifice (Heb_11:17-19)

The Faith Which Defeats Death (Heb_11:20-22)

Faith And Its Secret (Heb_11:23-29)

The Faith Which Defied The Facts (Heb_11:30-31)

The Heroes Of The Faith (Heb_11:32-34)

The Defiance Of Suffering (Heb_11:35-40)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

Bibliography

Andersen, Ward. "The Believer's Rest (Hebrews 4)." Biblical Viewpoint 24:1 (April 1990):31-38.

Bailey, Mark L., and Thomas L. Constable. The New Testament Explorer. Nashville: Word Publishing Co., 1999.

Barclay, William. The Letter to the Hebrews. Daily Study Bible series. 2nd ed. Edinburgh: Saint Andrew Press, 1963.

Bateman, Herbert W., IV. "Two First-Century Messianic Uses of the OT: Heb 1:5-13 and 4QFlor 1.1-19." Journal of the Evangelical Theological Society 38:1 (March 1995):11-27.

Baylis, Charles P. "The Author of Hebrews' Use of Melchizedek from the Context of Genesis." Th.D. dissertation, Dallas Theological Seminary, 1989.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan & Scott, 1965.

Black, David Alan. "A Note on the Structure of Hebrews 12, 1-2." Biblica 68:4 (1987):543-51.

_____. "The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal." Grace Theological Journal 7:2 (Fall 1986):163-77.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Bligh, John. "The Structure of Hebrews." Heythrop Journal 5 (April 1964):170-77.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

Bornkamm, Gunther. Early Christian Experience. New York: Harper & Row, 1969.

Bruce, F. F. The Epistle to the Hebrews. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1964.

_____. "The Kerygma of Hebrews." Interpretation 23:1 (January 1969):3-19.

Burns, J. Lanier. "A Reemphasis on the Purpose of Tongues." Bibliotheca Sacra 132:527 (July-September 1975):242-49.

Casey, J. M. "Eschatology in Heb 12:14-29: An Exegetical Study." Ph.D. dissertation, Catholic University of Leuven, 1977.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947-48.

Chitwood, Arlen L. Judgment Seat of Christ. Norman, Okla.: The Lamp Broadcast, Inc., 1986.

Cockerill, G. L. The Melchizedek Christology in Heb. 7:1-28. Ann Arbor, Mich.: University Microfilms International, 1979.

Cole, Timothy J. "Enoch, a Man Who Walked with God." Bibliotheca Sacra 148:591 (July-September 1991):288-97.

Colijn, Brenda B. "Let Us Approach': Soteriology in the Epistle to the Hebrews." Journal of the Evangelical Theological Society 39:4 (December 1996):571-86.

Constable, Thomas L. "Analysis of Bible Books--New Testament." Paper submitted for course 686 Analysis of Bible Books--New Testament. Dallas Theological Seminary, January 1968.

____. "The Substitutionary Death of Christ in Hebrews." Th.M. thesis, Dallas Theological Seminary, 1966.

Cosby, M. R. "The Rhetorical Composition and Function of Hebrews 11 in Light of Example-lists in Antiquity." Ph.D. dissertation, Emory University, 1985.

Cross, Frank M. "The Tabernacle." Biblical Archaeologist 10:3 (September 1947):45-68.

Cullmann, Oscar. The Christology of the New Testament. Revised ed. Translated by Shirley C. Guthrie and Charles A. M. Hall. Philadelphia: Westminster Press, 1963.

Custer, Stewart. "The Awfulness of Apostasy (Hebrews 6)." Biblical Viewpoint 24:1 (April 1990):45-50.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Decker, Rodney J. "The Church's Relationship to the New Covenant." Bibliotheca Sacra 152:607 (July-September 1995):290-305; 608 (October-December 1995):431-56.

Dictionary of the Apostolic Church. Edited by James Hastings. 1915 ed. S.v. "Hebrews, Epistle to the," by F. S. Marsh.

Dictionary of the Bible. Edited by James Hastings. 1910 ed. S.v. "Hebrews, Epistle to," by A. B. Bruce.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dodds, E. R. Pagan and Christian in an Age of Anxiety. New York: Norton, 1965.

Dunham, Duane A. "An Exegetical Examination of the Warnings in the Epistle to the Hebrews." Th.D. dissertation, Grace Theological Seminary, 1974.

Dunn, J. D. G. Baptism in the Holy Spirit. Philadelphia: Westminster Press, 1970.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Translated by Christian Frederick Cruse. Popular ed. Grand Rapids: Baker Book House, 1974.

Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text. The New International Greek Testament Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and Carlisle, England: Paternoster Press, 1993.

Elliott, J. H. Home for the Homeless: A Sociological Exegesis of 1 Peter. Philadelphia: Fortress Press, 1981.

English, E. Schuyler. Studies in the Epistle to the Hebrews. Reprint ed. Neptune, N.J.: Loizeaux Brothers, 1976.

Estes, Daniel J. "Looking for Abraham's City." Bibliotheca Sacra 147:588 (October-December 1990):399-413.

Fanning, Buist M. "A Theology of Hebrews." In A Biblical Theology of the New Testament, pp. 369-415.

Farrar, F. W. The Epistle of Paul the Apostle to the Hebrews. Cambridge Greek Testament for Schools and Colleges series. Cambridge: University Press, 1894.

Filson, Floyd V. "Yesterday": A Study of Hebrews in the Light of Chapter 13. Studies in Biblical Theology 2nd series 4. Naperville, Ill.: Allenson, 1967.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Gleason, Randall C. "The Old Testament Background of Rest in Hebrews 3:7-4:11." Bibliotheca Sacra 157:627 (July-September 2000):281-303.

_____. "The Old Testament Background of the Warning in Hebrews 6:4-8." Bibliotheca Sacra 155:617 (January-March 1998):62-91.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

Gourgues, M. "Lecture christologique du Psaume CX et fête de la Pentecôte." Revue Biblique 83 (1976):5-24.

Govett, Robert. Entrance into the Kingdom. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1978.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Gromacki, Robert G. Stand Bold in Grace. Grand Rapids: Baker Book House, 1984.

Guthrie, Donald. Hebrews. Tyndale New Testament Commentaries series. Leicester, England: InterVarsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. New Testament Introduction. 3 vols. 2nd ed. London: Tyndale Press, 1966.

Harrison, Everett F. "The Theology of the Epistle to the Hebrews." Bibliotheca Sacra 121:484 (October-December 1964):333-40.

Hay, D. M. Glory at the Right Hand: Psalm 110 in Early Christianity. Society of Biblical Literature Monograph Series 18. Nashville: Abingdon Press, 1973.

Hewitt, Thomas. The Epistle to the Hebrews. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

Hodges, Zane C. The Gospel Under Siege. Dallas: Redencion Viva, 1981.

_____. "Hebrews." In The Bible Knowledge Commentary: New Testament, pp. 777-813. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Hook, H. Phillip. "A Biblical Definition of Faith." Bibliotheca Sacra 121:482 (April-June 1964):133-40.

Horning, Estella B. "Chiasmus, Creedal Structure, and Christology in Hebrews 12:1-2. Biblical Research 23 (1978):37-48.

Hughes, Philip Edgcumbe. "The Blood of Jesus and His Heavenly Priesthood in Hebrews." Bibliotheca Sacra 130:518 (April-June 1973):99-109; 519 (July-September 1973):195-212; 520 (October-December 1973):305-14; 131:521 (January-March 1974):26-33.

_____. A Commentary on the Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Hebrews 6:4-6 and the Peril of Apostasy." Westminster Theological Journal 35 (1973):137-55.

Hughes, R. Kent. Hebrews: An Anchor for the Soul. 2 vols. Wheaton: Crossway Books, 1993.

International Standard Bible Encyclopaedia. Edited by James Orr. 1957 ed. S.v. "Hebrews, Epistle to the," by T. Rees.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. "The Promise Theme and the Theology of Rest." Bibliotheca Sacra 130:518 (April-June 1973):135-50.

Kendall, R. T. Once Saved, Always Saved. Chicago: Moody Press, 1985.

Kent, Homer A., Jr. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1983.

Lane, William L. Hebrews 1-8. Word Biblical Commentary series. Dallas: Word Books, 1991.

_____. Hebrews 9-13. Word Biblical Commentary series. Dallas: Word Books, 1991.

Lang, G. H. The Epistle to the Hebrews. London: Paternoster Press, 1951.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed. Grand Rapids: Zondervan Publishing House, 1960. Vol 11: Galatians--Hebrews, by Otto Schmoller, Karl Braume, C. A. Auberlen, C. J. Riggenbach, J. J. Van Oosterzee, and Carl Bernhard Moll. Translated by C. C. Starbuck, M. B. Riddle, Horatio B. Hackett, John Lillie, E. A. Washburn, E. Harwood, George E. Day, and A. C. Kendrick.

Lenski, Richard C. H. The Interpretation of the Epistle to the Hebrews and The Epistle of James. Reprint ed. Minneapolis: Augsburg Publishing House, 1963.

Lewis, C. S. Mere Christianity. New York: Macmillan, 1976.

_____. The Problem of Pain. 1940. Reprint ed. London: Collins Press, Fontana Books, 1959.

Lindars, Barnabas. The Theology of the Letter to the Hebrews. Cambridge: Cambridge University Press, 1991.

Lovelace, Richard F. Dynamics of Spiritual Life: An Evangelical Theology of Renewal. Downers Grove, Ill.: InterVarsity Press, 1979.

MacArthur, John F., Jr. Faith Works: The Gospel According to the Apostles. Dallas: Word Publishing, 1993.

_____. Hebrews. Chicago: Moody Press, 1983.

MacDonald, William. Hebrews from Shadow to Substance. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1962.

Mackay, Cameron. "The Argument of Hebrews." Church Quarterly

Review 168 (1967):325-38.

MacLeod, David J. "The Cleansing of the True Tabernacle." Bibliotheca Sacra 152:605 (January-March 1995):60-63.

_____. "The Doctrinal Center of the Book of Hebrews." Bibliotheca Sacra 146:583 (July-September 1989):291-300.

_____. "The Literary Structure of the Book of Hebrews." Bibliotheca Sacra 146:582 (April-June 1989):185-97.

_____. "The Present Work of Christ in Hebrews." Bibliotheca Sacra 148:590 (April-June 1991):184-200.

_____. "The Theology of the Epistle to the Hebrews: Introduction, Prolegomena, and Doctrinal Center." Th.D. dissertation, Dallas Theological Seminary, 1987.

MacRae, G. W. "Heavenly Temple and Eschatology in the Letter to the Hebrews." Semeia 12 (1978):179-99.

Man, Ronald E. "The Value of Chiasm for New Testament Interpretation." Bibliotheca Sacra 141:562 (April-June 1984):146-57.

Manson, W. The Epistle to the Hebrews: An Historical and Theological Reconsideration. London: Hodder and Stoughton, 1951.

Marshall, I. Howard. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

_____. "New Wine in Old Wine-Skins: V. The Biblical Use of the Word Ekklesia.'" Expository Times 84:12 (1973):359-64.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Mauro, Philip. God's Pilgrims. Revised ed. New York: Gospel Publishing House, n.d.

McCullough, J. C. "The Impossibility of a Second Repentance in Hebrews." Biblical Theology 20 (1974):1-7.

McNeile, A. H. An Introduction to the Study of the New Testament. 2nd ed. Revised by C. S. C. Williams. Oxford: Clarendon Press, 1965.

Millar, Merland Ray. "What Is the Literary Form of Hebrews 11?" Journal of the Evangelical Theological Society 29:4 (December 1986):411-17.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Moffatt, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews. International Critical Commentary series. Reprint ed. Edinburgh: T. and T. Clark, 1963.

Montefiore, H. W. A Commentary on the Epistle to the Hebrews. London: Black, 1964.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morris, Leon. "Hebrews." In Hebrews-Revelation. Vol. 12 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan Publishing House, 1981.

Mugridge, Alan. "Warnings in the Epistle to the Hebrews." Reformed Theological Review 46:3 (September-December 1987):74-82.

Neal, Marshall. "The New Covenant (Hebrews 8)." Biblical Viewpoint 24:1 (April 1990):59-65.

Neighbor, R. E. If They Shall Fall Away. Reprint ed. Miami Springs, Fla.: Conley and Schoettle, 1984.

Newell, William R. Hebrews Verse by Verse. Chicago: Moody Press, 1947.

Oberholtzer, Thomas Kem. "The Warning Passages in Hebrews." Bibliotheca Sacra 145:577 (January-March 1988):83-97; 578 (April-June 1988):185-96; 579 (July-September 1988):319-28; 580 (October-December 1988):410-19; 146:581 (January-March 1989):67-75.

Parsons, Mikael C. "Son and High Priest: A Study in the Christology of Hebrews." Evangelical Quarterly 60:3 (July 1988):195-215.

Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. A Faith That Endures. Grand Rapids: Discovery House Publishers. 1992.

_____. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press, Victor Books, 1990.

Peters, George N. H. The Theocratic Kingdom. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed. Grand Rapids: Kregel, 1972.

Peterson, D. G. "An Examination of the Concept of Perfection' in the Epistle to the Hebrews.'" Ph.D. dissertation, University of Manchester, 1978.

_____. "The Prophecy of the New Covenant in the Argument of Hebrews." Reformed Theological Review 38 (1979):74-81.

Pink, Arthur W. An Exposition of Hebrews. Reprint ed. Grand Rapids: Baker Book House, 1974.

Reich, Max I. The Glories of Christ in the Epistle to the Hebrews. Moody Correspondence Course series. Revised ed. Chicago: Moody Bible Institute, 1960.

Rhee, Victor (Sung Yul). "Chiasm and the Concept of Faith in Hebrews 11." Bibliotheca Sacra 155:619 (July-September 1998):327-45.

_____. "Christology and the Concept of Faith in Hebrews 5:11-6:20." Journal of the Evangelical Theological Society 43:1 (March 2000):83-96.

Rice, George E. "Apostasy As a Motif and Its Effect on the Structure of Hebrews." Andrews University Seminary Studies 23:1 (Spring 1985):29-35.

Ridout, Samuel. Lectures on the Epistle to the Hebrews. 6th ed. New York: Loizeaux Brothers, 1943.

Robertson, Archibald Thomas. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1931.

Robinson, S. E. "The Apocraphal Story of Melchizedek." Journal for the Study of Judaism 18:1 (June 1987):26-39.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March 1994):71-84.

Ross, Robert W. "Hebrews." In The Wycliffe Bible Commentary, pp. 1401-27. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

Ryken, Leland. The Literature of the Bible. Grand Rapids: Zondervan Publishing House, 1974.

Ryrie, Charles Caldwell. The Basis of the Premillennial Faith. Neptune, NJ: Loizeaux Brothers, 1953.

_____. "The End of the Law." Bibliotheca Sacra 124:495 (July-September 1967):239-47.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

Scofield, C. I., ed. The Scofield Reference Bible. New ed. New York: Oxford University Press, 1909.

Scott, Brett R. "Jesus' Superiority over Moses in Hebrews 3:1-6." Bibliotheca Sacra 155:618 (April-June 1998):201-10.

Scott, J. Julius, Jr. "Archegos in the Salvation History of the Epistle to the Hebrews." Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.

Selby, Gary S. "The Meaning and Function of Suneidesis in Hebrews 9 and 10." Restoration Quarterly 28:3 (Third Quarter 1985/86):145-54.

Sharp, Jeffrey R. "Typology and the Message of Hebrews." East Asia Journal of Theology 4:2 (1986):95-103.

Smith, T. C. "An Exegesis of Hebrews 13:1-17." Faith and Mission 7:1 (Fall 1989):70-78.

Soden, John. "The Use of Psalm 45:7-8 (6-7) in Hebrews 1:8-9." Exegesis and Exposition 2:1 (Summer 1987):51-70.

Spencer, William David. "Christ's Sacrifice as Apologetic: An Application of Heb 10:1-18." Journal of the Evangelical Theological Society 40:2 (June 1997):189-97.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fla.: Schoettle Publishing Co., 1991.

Stedman, Ray C. What More Can God Say? Bible Commentary for Laymen series. Reprint ed. Glendale, Calif.: Gospel Light Publications, Regal Books, 1977.

Swete, H. B. The Ascended Christ. London: Macmillan and Co., 1916.

Swetnam, James. "Form and Content in Hebrews 1-6." Biblica 53 (1972):368-85.

_____. "Form and Content in Hebrews 7-13." Biblica 55 (1974):333-48.

Tenney, Merrill C. "A New Approach to the Book of Hebrews." Bibliotheca Sacra 123:491 (July-September 1966):230-36.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel and Gerhard Fredrich. Translated and edited by Geoffrey W. Bromiley, 1964-74. S. V. "aphistemi, apostasia, dichostasia," by Heinrich Schlier, 1 (1964):512-14.

Thiessen, Henry Clarence. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1962.

Thomas, W. H. Griffith. Hebrews: A Devotional Commentary. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1984.

Thompson, J. W. The Beginnings of Christian Philosophy: The Epistle to the Hebrews. Catholic Biblical Quarterly Monograph Series 13. Washington: The Catholic Biblical Association of America, 1981.

Toussaint, Stanley D. "The Exchatology of the Warning Passages in the Book of Hebrews." Grace Theological Journal 3:1 (Spring 1982):67-80.

Trotter, Andrew H., Jr. Interpreting the Epistle to the Hebrews. Guides to New Testament Exegesis series. Grand Rapids: Baker Book House, 1997.

Vanhoye, Albert. A Structureal Translation of the Epistle to the Hebrews. Translated by James Swetnam. Rome: Pontifical Biblical Institute, 1964.

Wall, Joe L. Going for the Gold. Chicago: Moody Press, 1991.

Waltke, Bruce K. "Cain and His Offering." Westminster Theological Journal 48:2 (Fall 1986):363-72.

Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

_____. The Millennial Kingdom. Revised ed. Findlay, Oh: Dunham Publishing Co., 1963.

Ware, Bruce A. "The New Covenant and the People(s) of God." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 68-97. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

Westcott, Brooke Foss. The Epistle to the Hebrews. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Wills, L. "The Form of the Sermon in Hellenistic Judaism and Early Christianity." Harvard Theological Review 77 (1984):277-99.

Wright, G. Ernest. "The Significance of the Temple in the Ancient Near East. Part III: The Temple in Palestine-Syria." Biblical Archaeologist 7:4 (December 1944):65-77.

Wuest, Kenneth S. "Hebrews Six in the Greek New Testament." Bibliotheca Sacra 119:473 (January-March 1962):45-53.

Zuck, Roy B. "The Doctrine of Conscience." Bibliotheca Sacra 126:504 (October-December 1969):329-40.

Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 11 (Chapter Introduction)

INTRODUCTION TO HEBREWS 11

The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Heb 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Heb 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Heb 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Heb 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Heb 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Heb 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Heb 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Heb 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Heb 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Heb 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Heb 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Heb 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Heb 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Heb 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Heb 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Heb 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Heb 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Heb 11:1 and the usefulness of it to the elders, Heb 11:2 they by it obtaining a good report, though they did not receive the thing promised, Heb 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Heb 11:40.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

BIBLIOGRAPHY

Aristotle. The "Art" of Rhetoric . Loeb Classical Library. Translated by J. H. Freese. Cambridge: Harvard University Press, 1926.

____________ . On Rhetoric . Edited and translated by George A. Kennedy. New York, Oxford: Oxford University Press, 1991.

Attridge, Harold W. Hebrews . Hermeneia Commentaries. Edited by Helmut Koester. Philadelphia: Fortress Press, 1989.

Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . Translated by William Arndt and F.W. Gingrich. 2nd ed. Revised and augmented by F.W. Gingrich and F.W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. "Baptism." The New International Dictionary of New Testament Theology . Vol. 1. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Bietenhard, H. "Name." The New International Dictionary of New Testament Theology . Vol. 2. Edited by Colin Brown. Grand Rapids: Zondervan, 1975.

Blass, F., A. Debrunner, and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Blowers, Paul. "Patterns of Perfection in Hebrews." Unpublished paper presented to a Fellowship of Professors at Johnson Bible College in Knoxville, Tennessee, September. 21, 1990.

Boatman, Don Earl. Helps From Hebrews . Bible Study Textbook. Joplin, MO: College Press, 1960.

Bromiley, Geoffery, ed. International Standard Bible Encyclopedia . 4 Vols. Rev. ed. Grand Rapids: Eerdmans, 1979.

Brown, Colin, ed. The New International Dictionary of New Testament Theology . 3 Vols. Grand Rapids: Zondervan, 1975.

Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

Bruce, F.F. The Epistle to the Hebrews . New International Critical Commentary on the New Testament. Grand Rapids: Eerdmans, 1964.

Calvin, John. The Epistle of Paul the Apostle to the Hebrews . Trans. by William B. Johnston. Grand Rapids: Eerdmans, 1963.

Carson, D.A., Douglas J. Moo and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Chamberlain, William. An Exegetical Grammar of the Greek New Testament . Grand Rapids: Baker, 1941. Reprinted 1979.

Crouch, Owen. God Has Spoken: Expository Preaching and Teaching - Hebrews . Joplin, MO: College Press, 1983. Reprinted 1990.

Davidson, A.B. The Epistle to the Hebrews . Edinburgh: T. & T. Clark, n.d.

Dods, Marcus. The Epistle to the Hebrews . Vol. IV in The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Eerdmans, 1910.

Douglas, J.D., ed. The New Bible Dictionary . 2nd. Ed. Leicester, England: InterVarsity, 1992.

Ellingworth, Paul. Commentary on Hebrews . New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1993.

Elwell, Walter, ed. Evangelical Dictionary of Theology . Grand Rapids: Baker, 1984.

Enos, Theresa, ed. Encyclopedia of Rhetoric and Composition: Communication From Ancient Times to the Information Age . New York: Garland Pub., 1996.

Fant, Clyde E. and Pinson, William E., eds. Twenty Centuries of Great Preaching: An Encyclopedia of Preaching . 23 Vols. Waco, TX: Word Books, 1971.

Feinberg, C.L. "Tithe." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Fensham, F.C. "Oath." International Standard Bible Encyclopedia , Vol. III, ed. by G. Bromiley. Grand Rapids: Eerdmans, 1979.

Fiensy, David. New Testament Introduction . The College Press NIV Commentary. Joplin, MO: College Press, 1994.

Gooding, D.W. and D.J. Wiseman. "Censer." The New Bible Dictionary . 2nd ed. Edited by J.D. Douglas. Leicester, England: InterVarsity, 1982.

Gregory, T.M. "Oath." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Guthrie, Donald. "Epistle to the Hebrews," International Standard Bible Encyclopedia , Vol. 2. Edited by G. Bromiley. Grand Rapids: Eerdmans, 1979.

____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

Hatch, Edwin and Henry Redpath. A Concordance to the Septuagint . Two Volumes including supplement. Graz, Austria: Akademische Druck - Univ. Verlagstalt, 1954.

Héring, Jean. The Epistle to the Hebrews. London: Epworth Press, 1970.

Josephus. Jewish Antiquities . Books I-IV. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1930.

____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

Kittel, Gerhard and Gerhard Friedrich, eds. Theological Dictionary of the New Testament . 10 Vols. Translated and edited by Geoffrey Bromiley. Grand Rapids: Eerdmans, 1964-76.

Kistemaker, Simon. Exposition of the Epistle to the Hebrews . New Testament Commentary. Grand Rapids: Baker, 1984.

Konig, Eduard. "Tabernacle." The Jewish Encyclopedia . Ed. by Isadore Singer. New York: KTAV Publishing House, Inc., n.d.

Lane, William L. Hebrews 1-8 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D. W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

____________ . Hebrews 9-13 . Word Biblical Commentary, Vol. 47A. Edited by David A. Hubbard, John D.W. Watts and Ralph P. Martin. Dallas: Word Books, 1991.

Lenski, R.C.H. The Interpretation of the Epistle to the Hebrews and the Epistle of James . Minneapolis: Augsburg Press, 1966.

Liddell, Henry George and Robert Scott. A Greek-English Lexicon . 9th ed. Rev. and augmented by Sir Henry Stuart Jones. Oxford: Clarendon Press, 1940.

Lindars, Barnabas. "The Rhetorical Structure of Hebrews." New Testament Studies Vol. 35 (1989), pp. 382-406.

Louw, Johannes and Eugene A. Nida, eds. Greek-English Lexicon of the New Testament Based on Semantic Domains . 2 Vols. New York: United Bible Societies, 1988.

Martin, Ralph P. New Testament Foundations: A Guide for Christian Students . 2 Vols. Grand Rapids: Eerdmans, 1978.

Metzger, Bruce M. A Textual Commentary on the Greek Testament . New York, London: United Bible Societies, 1971, corrected edition, 1975.

Meyer, F.B. The Way into the Holiest: Expositions of the Epistle to the Hebrews . Fort Washington, PA: Christian Literature Crusade, 1982.

Milligan, R. Epistle to the Hebrews . The New Testament Commentary, Vol. IX. Cincinnati: Standard Pub., n.d.

Moffat, James. A Critical and Exegetical Commentary on the Epistle to the Hebrews . The International Critical Commentary. Edinburgh: T. & T. Clark, 1924. Reprinted 1968.

Montefiore, Hugh. The Epistle to the Hebrews . Peabody, MA: Hendrickson Publishers, 1964. Reprinted 1987.

Morris, Leon, et al. The Expositor's Bible Commentary , Volume 12. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Moule, Charles F. Idiom Book of New Testament Greek . 2nd ed. Cambridge: Cambridge University Press, 1959.

Moulton, James H. and George Milligan. The Vocabulary of the Greek Testament: Illustrated from the Papyri and Other Non-Literary Sources . Grand Rapids: Eerdmans, 1930. Reprinted 1980.

Moulton, James H., Wilbert F. Howard and Nigel Turner. A Grammar of New Testament Greek . 4 Vols. Edinburgh: T. & T. Clark, 1963-79.

Moulton, W.F. and A.S. Geden. A Concordance to the Greek Testament . Edinburgh: T. & T. Clark, 1897. 5th ed., 1978.

Nairne, A. The Epistle to the Hebrews . Cambridge: Cambridge University Press, 1921.

Paterson, J. H. "Sea." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 5. Edited by Merrill C. Tenney. Grand Rapids: Eerdmans, 1974-76.

Rahlfs, Alfred, ed. Septuaginta . 2 vols. in 1. Stuttgart: Deutsche Bibel Stiftung, 1935.

Schiappa, Edward. "Protagoras." Encyclopedia of Rhetoric and Composition: Communication . ed. by Theresa Enos. New York: Garland Pub., 1996.

Silva, Moises. "Perfection and Eschatology in Hebrews." Westminster Theological Journal . Vol. 39 (1976), pp. 60-71.

Singer, Isadore, ed. The Jewish Encyclopedia . New York: Ktav Publishing House, Inc., n.d.

Spicq, C. L'Épitre Aux Hebreux . Paris: Librairie Lecoffre, 1952.

Soulen, Richard. Handbook of Biblical Criticism . 2nd ed. Atlanta: John Knox Press, 1976, 1981.

Swetnam, J. "Sacrifice and Revelation in the Epistle to the Hebrews: Observations and Surmises on Hebrew 9, 26." Catholic Biblical Quarterly Vol. 30 (1968), pp. 227-254.

Tenney, Merrill C., ed. The Zondervan Pictorial Encyclopedia of the Bible . 5 Vols. Grand Rapids: Zondervan, 1974-76.

Thayer, Joseph. A Greek-English Lexicon of the New Testament . 4th Edition. Edinburgh: T. & T. Clark, 1901.

Thompson, James. The Letter to the Hebrews . The Living Word Commentary. Edited by Everett Ferguson. Austin, TX: R.B. Sweet Co., 1971.

Trotter, Andrew H., Jr. Interpeting the Epistle to the Hebrews . Guides to New Testament Exegesis. Edited by Scot McKnight. Grand Rapids: Baker, 1996.

Waltke, B.K. "Melchizedek." The Zondervan Pictorial Encyclopedia of the Bible . Vol. 4. Edited by Merrill C. Tenney. Grand Rapids: Zondervan, 1975-76.

Westcott, B.F. The Epistle to the Hebrews . 2nd Edition. 1892. Reprint, Grand Rapids: Eerdmans. 1994.

Wiseman, D.J. "Weights and Measures." The New Bible Dictionary . 2nd ed. Ed. By J.D. Douglas. Leicester, England: InterVarsity, 1982.

Zodhiates, Spiros. The Complete Word Study Dictionary: New Testament . Rev. ed. Chattanooga, TN: AMG Press, 1993.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV