In the previous chapter the writer asserted that people must join faith to perseverance if they are to enjoy the thing hoped for. He now supports this statement with illustrations from the Old Testament. If people have faith, it means they believe that things hoped for according to God’s promises will be achieved and that unseen powers of God are real. Those with faith look beyond what they see. They know that they cannot explain the existence of the world solely by reasoning from the things that can be seen (11:1-3).
Abel’s sacrifice, Enoch’s daily life and Noah’s obedience all pleased God because they arose out of faith. These men trusted in the unseen God and in his faithfulness to those who wholeheartedly sought him. God on his part rewarded them, but rejected those who showed no faith (4-7; cf. Gen 4:2-7; Gen 5:21-24; Gen 6:8-14).
Abraham’s faith caused him to set out for a promised, yet unknown, earthly inheritance. More than that, it caused him to remain patient when he did not experience the fulfilment of the promise in his lifetime. By faith he looked beyond to a higher fulfilment of the promise (8-10; cf. Gen 12:1-5). His wife Sarah shared his faith. They trusted God’s promise that they would have a son and through him a multitude of descendants, even though they were both past the age when they might normally expect to have children (11-12; cf. Gen 15:5; Gen 18:11-13). Abraham and his family did not give up and go back to Abraham’s home in Mesopotamia as soon as difficulties arose. They looked beyond death for a greater fulfilment than they could experience in their earthly lives (13-16; cf. Gen 23:4).
When God told Abraham to offer up his son Isaac, Abraham’s faith was tested, because Isaac was the person through whom God promised to give Abraham a multitude of descendants. Abraham had faith to obey, believing that God could bring Isaac back to life. In his willingness to go ahead with the sacrifice, Abraham did, in effect, offer up Isaac, but God intervened and Abraham received his son back, so to speak, from death (17-19; cf. Gen 22:1-18).
Isaac, Jacob and Joseph were all certain that the promise to Abraham would be fulfilled. This was why Joseph left instructions about his burial. He knew he would die in Egypt, but he instructed that his bones be buried in Canaan. In this way he declared his faith that one day his people would inherit the land God promised them (20-22; cf. Gen 28:1-4; Gen 47:29-31; Gen 49:1; Gen 50:24-25).
More examples of true faith (11:23-40)
Moses’ parents had faith to believe that God had chosen their child for a great purpose. Acting on this faith, they risked their own lives to preserve the life of the child (23; cf. Exo 1:22; Exo 2:1-2). As Moses grew to adulthood, he too exercised faith, in spite of the sacrifice, hardship and danger that it brought. He endured because he was confident of the future reward and he trusted in the unseen God (24-27; cf. Exo 2:10-15).
Through faith the Israelites were protected at the time of the Passover judgment and delivered from the Egyptian army (28-29; cf. Exo 12:1-13; Exo 14:21-31). Through faith they entered the promised land and conquered Jericho. Likewise it was through faith that Rahab was saved when others in Jericho were killed (30-31; cf. Jos 2:1-14; Jos 6:15-25).
The writer finds that there are more examples of victorious and enduring faith than he can list. He selects certain people and achievements from the books of Judges, Samuel, Kings and Daniel to remind his readers of the triumphs of faith (32-34). People suffered terrible tragedies, extreme hardships and cruel tortures, but they held on in faith. They refused to give in to their persecutors or to forsake their trust in God (35-38).
These people could not receive the promised inheritance until Christ came. By his death he made complete salvation possible, so that God can accept believers as perfect in him. They will enjoy the fulfilment of their faith when believers of all eras are gathered together through Christ, and God reigns in love over all (39-40).
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.
(200) Griesbach makes the division at the thirty-eighth verse of the last chapter, and this is no doubt what the subject requires. — Ed.
(201) “Faith is here generally described, not only as it justifies, but also as it acts towards God and lays hold on his promises, works, and blessings revealed in his word, past, present, and future." — Pareus.
(202) The two words “substance” and “evidence” have been variously rendered, though the meaning continues materially the same: “substinance” and “demonstration” by Beza: “confident expectation” and “conviction” by Grotius and Doddridge: “confidence” and “evidence” by Macknight: “confidence” and “convincing evidence” by Stuart. When the primary meaning of words is suitable, there is no necessity of having recourse to what is secondary. The first word means properly a foundation, a basis, a prop, a support: and what can be more appropriate here? Faith is the basis or the prop (as Calvin renders it in his exposition) of things hoped for; that is, faith is the foundation of hope; it is the fulcrum on which hope rests. The other word is properly “demonstration” a proof supported by reasons — what is made clear and evident. Conviction is the result of demonstration. So, then, the meaning is this — faith sustains hope, and exhibits to view things unseen: it is the basis on which the objects of hope rest, and the demonstration or manifestation of what is not seen.
The word “substance” is derived from the Vulgate: though its etymological meaning corresponds with the original, yet its received meaning is quite different. The original word occurs five times in the New Testament, and is rendered “confidence” in 2. o 9:4; Heb 3:14, — “person” in Heb 1:3, — and here “substance;” but why not its more literal meaning, “foundation?”
The things “hoped for” include the promises; but the things “not seen,” all that is revealed as to what is past and is to come, — the creation, the future destiny of man, etc. — Ed.
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)
(203) Macknight and Stuart render the word “ancients” and more suitably in our language. The word “elders” most commonly refers to age, but “ancients” to time: those meant here were such as lived before and under the Law. — Ed.
(204) The verb rendered in our version “obtained a good report,” is rendered by Calvin, “obtained a testimony;” by Beza, “were approved;” by Macknight “were born witness to;” and Stuart, “obtained commendation”. It is better to retain the idea of a testimony, as a reference is made either to the written testimony of Scripture, or to some express testimony given by God, as in the case of Abel. As the verb is everywhere used in a good sense, as referring to a good testimony, “the good report” of our version, or “the honorable testimony” of Doddridge, seems to convey the right meaning. — Ed.
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.
(205) That is “We, by faith in God’s word which gives the record, understand, or know how the world was made.” This the heathens did not know by the light of reason, and yet they might have known this, as the Apostle declares in Rom 1:20. The reference here, according to this view, is to the fact, to the case as it was, but in the Romans to what ought to have been the case.
Why “worlds?” the same word, though in the plural number is rendered “world” in Rom 11:36. and 1. o 10:11, and so here by Beza and others. The universe, the whole visible creation, is what is meant, as it appears from “seen” in the next clause: and the wordαἰὼν, in the singular number, says Stuart, is not employed to designate the “world” that is the universe. It is said to be used plurally to express the various parts of which the world is composed. But the term “world” in our language comprehends the whole: it means the whole visible creation.
The verb “framed,” is rendered “compacted” by Beza — “adjusted” by Doddridge — “produced” by Macknight — and “formed” by Stuart. Calvin has “fitted” or joined together, aptata, the word used by the Vulgate. It is justly said by Leigh, that the verb properly means to compact or knit together disjointed parts, either of a body or a building. But it is used also in the sense of adjusting, fitting, preparing, setting in order, and perfecting, or completing. It is most commonly used in the sense of making perfect or complete. But we may render the words “the world was set in order by the word of God.” — Ed.
(206) Moderns no less than the ancients differ from Calvin as to this clause; and yet his explanation is more suited to the passage, and especially toεἰς τὸ which means properly, to the end that, or, in order to, denoting the object or final cause. But there is no authority for makingἐκ and φαινομένων one word as he proposes: yet if the transposition ofμὴ be admitted, which both ancient and modern critics allow, the meaning advocated by Calvin may still be defended: “in order that of things not apparent there might be things visible;” the things not apparent or visible being the power, wisdom and goodness of God, in exact harmony with Rom 1:20, where God’s power and divinity are said to be “invisible things” — τὰ ἀόρατα: they are things not apparent.
Again, the verbκατηρτίσθαι denotes not creation, but the fitting or adjusting, or setting in order of things previously created: it seems to designate the work done, not as described in the first verse of Genesis, but in the following verses: so that the object or design of this adjustment or arrangement is what is expressed in this clause; it was, that there might be visible things as evidence or manifestations of things invisible.
It may be further said, that the world is said to have been set in order by the word of God: and so it is recorded in Genesis: but this word or fiat is not mentioned in the first verse of that book, in which the heavens and the earth are said to have been created. It hence appears that the reference here is to the setting in order of this world, and not to the first creation of its materials; and if so, the second clause cannot refer to the creation of the world out of nothing, as it is necessarily connected with what the first clause contains.
“Faith” then refers here, if this view must be taken, not to the fact that the world was made by God, which even heathens admitted, but to the design of God in creation, the manifestation of his own glory. “The heavens,” says the Psalmist “declare the glory of God,” etc. — Ed.
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)
(207) “Abel’s offering was more acceptable than that of Cain, because he had faith.” — Grotius.
The word “sacrifice,” θυσία, means properly an offered victim, but sometimes anything offered to God. Indeed Abel’s sacrifice is called in Gen 4:4, an offering. The wordπλείων is literally more, but is used in the sense of more in number, quantity or excellency. The last is evidently the meaning here; for Abel’s offering, according to the account given, was not in the number or quantity, but in quality. Then a better or a more excellent sacrifice, and not a fuller, as some have rendered it, is the right version. — Ed
(208) What the Apostle evidently refers to are these words, “the Lord had respect to Abel and to his offering.” He calls this “testifying.” How this was done, we are not told. The divine approbation was in some way conveyed; there was respect had to Abel and to his offering, but not to Cain nor to his offering. The Apostle says here first, that Abel “obtained a testimony that he was righteous,” and then he adds by way of explanation: God testifying of his gifts. It seems then that the approbation of his gifts was the testimony he received that he was righteous, this was evidently the meaning of the Apostle. Now the question is, how was this testimony as to that sacrifice. What was it? Such, we may reasonably conclude as was given in other recorded instances; it was by fire sent from heaven to consume the sacrifice. See Lev 9:24; 1. g 18:38; 2. h 7:1.
“By which,” and “by it,” are commonly referred to faith, but the passage would be plainer, by referring them to “the sacrifice.” It was by the means or medium of the sacrifice, that the testimony was given, and it was on the account of it that Abel was put to death; “and through it, having died, he yet speaketh;” that is, though he died, owing to his sacrifice being approved, he yet speaketh, that is, by his example as a believer, say some, in the atonement; as a sufferer in behalf of the truth, say others. — Ed.
(209) Though this view has been taken by Grotius and many others, yet the one suggested above is what has been mostly adopted. It is Abel himself who here speaks as a man of faith; it is the voice of his blood that is referred to in Heb 12:24. Instead of the received reading, the preponderance of copies is in favor ofλαλεῖ — Ed
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)
(210) “He reasons thus: — He who pleases God is endued with faith; Enoch pleased God; then Enoch was endued with faith.” — J. Capellus.
(211) It is the Sept. that is followed by the Apostle. Instead of “he walked with God,” we have here, “he pleased God;” and for, “he was not,” the phrase is “he was not found.” One part of the verse is nearly a literal quotation, “and he was not found, because God had translated him;” and this ought to be put parenthetically, for what follows is connected with the first clause, as it contains a reason for what is there asserted; Enoch was through faith translated, for he had a testimony that he pleased God; and to please God is an evidence of faith, as proved by the following verse.
Strange are the vagaries of learned men! Some of the German divines have attempted to prove that Enoch was not translated without dying. Though no words can express the event more clearly than those of the Apostle. This is an instance of what men will do to support a false system, when once fully imbibed. — Ed.
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.
(212) To “come to God,” is very expressive, and is literally the word. To “approach to” by Doddridge, and “to worship,” by Macknight, are no improvements, but otherwise. God is represented as sitting on the throne of grace; hence the idea of coming to him. Enoch walked with God, as though God was a friend and a companion; hence to come to him is the appropriate expression. Stuart says, that it is a metaphor derived from the practice of coming to the temple to worship, God being represented as there present. — Ed.
(213) “Certainly there is no true faith in the doctrine of salvation, unless it be attended with this magnetic force, by which it draws the soul to God.” — Archb. Leighton
(214) Calvin does not connect “diligently” with seeking, as in our version. Merely to seek, is what the verb means. It is rendered in Act 15:17, “to seek after,” and so in Rom 3:11, and carefully is added to it on Heb 12:17. It is found often in the Sept. in the sense of seeking, and stands for a verb in Hebrew, which means simply to seek. See Deu 4:29; Psa 14:2; Jer 29:13. Stuart’s version is, “Who seek him?” and so is Beza’s — Ed.
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.
(215) This is a very clear statement of the case of Noah. Many learned critics have given a different view, among moderns, Stuart and Dr. Bloomfield. The word rendered very correctly in our version, “being moved with fear,” they have rendered “with reverence” connecting it with “prepared.” The only other instance in which it occurs, it has the meaning of fear or dread, as to the consequences, see Act 23:10. Besides, the whole tenor of the passage comports with this meaning: what was the warning? It was that of a dreadful judgment; and how is judgment to be regarded, but with fear? Faith, as Calvin will tell us presently, regards judgments as well as promises. Men are exhorted to flee from the wrath to come: when they believe that there is a wrath to come, do not they fear? Doddridge and Scott coincide with Calvin.
The other difference is, as toδἰ ἦς, “by which,” before “condemned.” This is not so manifestly wrong as the other, yet the meaning which Calvin gives is the most obvious, and the most suitable. Stuart refers “which” to faith, while it ought evidently to be referred to the ark; Noah by building the ark which he did by faith, condemned the conduct of others in neglecting to provide for the coming destruction. His preparation, done by faith, condemned their neglect, which was owing to unbelief.
As to the word “heir,” it means an heir in prospect, and an heir in possession, as in Heb 1:2. So it is evidently to be understood here. Noah became heir or possessor of the righteousness, which is by faith. The rendering of Stuart is nothing so expressive as the literal, “and obtained the justification which is by faith.” — Ed.
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.
(216) This is differently connected by Calvin, his version is “by faith Abraham, when he was called, obeyed, so that he went forth,” etc. Bloomfield by supposingωστε understood before ἐξελθεῖν, seems to be of the same opinion. Beza renders the verb by a gerund, “abiendo,” by departing. This construction is more agreeable to the location of the words; the other introduces an unnatural transposition. Besides, the idea is somewhat different. There are thus two things in the verse stated more directly, as evidences and proofs of faith, — his departure from his own country, and his ignorance as to the country where he was going. His faith was such that he obeyed, so as to leave his own country, and also to go to a country, of which he knew nothing. — Ed
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)
(217) The prepositionμετὰ may often be rendered “as well as.” See Mat 2:3; Luk 11:7, 1. o 16:11; “dwelling in tents, as well as Isaac and Jacob, co-heirs to the same promise.” It means not here the same time, says Grotius, but parity as to what is stated. — Ed
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.
(218) The words, “builder and maker,” are rendered by Calvin, “master builder and maker.” The terms seem reversed. The first word means the maker or worker; and the second, the master-builder or planner. Beza’s version is, “the maker, (artifex) and the founder, (conditor).” The order is, according to what is very common in Scripture, the effect mentioned first, then the cause, of the maker first, then the contriver. The last word, no doubt used in the sense of a worker or maker, but also in the sense of an architect or planner; but the former word means a skillful worker or artificer, but not a master-builder. In order, therefore, to give a sistant meaning to each, the sentence is to be thus rendered, — “Whose maker and planner is God;” he not only made it, but also planned and contrived it. — Ed.
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.
(219) “The same thing is affirmed of Abraham, Gen 17:17. The truth is the first annunciation, that a child would spring from them, occasioned both in his and Sarah’s mind a feeling of incongruity, of impossibility, that the course of nature should be so reversed. Subsequent consideration brought both to a full belief in the reality of the promised blessing.” — Stuart.
It is remarkable, that at the first announcement Abraham laughed, as Sarah did afterward; and not only so, but he also said, “O that Ishmael might live before thee!” evidently showing that he did not then believe the promise which had been made to him. In the following chapter, Gen 18:10, the promise is repeated, when Sarah laughed. And in order to confirm them both, they were reminded of God’s power, Gen 18:14. Then faith overcame unbelief. — Ed.
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.
(220) Calvin rendersταῦτα adverbially “quidem,” “and indeed dead;” Doddridge “in his repeat;” Macknight, “to these matters;” Stuart “as to these things.” But the word is rendered in Luk 6:23, “in the like manner;” and this would be the best rendering here. Abraham was like Sarah, “dead” as to the power of begetting children, — “Therefore even from one, and him in a like manner dead, there sprang so many as the stars,” etc. — Ed
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?
(222) “These all” must be limited to Abraham, and those mentioned after him, for to them the promises had been made; and he speaks only of such. So Beza and Stuart. — Ed.
(223) Mention is made of “promises;” and then “heavenly country” is the only thing afterwards specified. Abraham, Isaac and Jacob had received many promises which were not fulfilled to them — a numerous seed, the land of Canaan, the Messiah, the resurrection (implied in the promise of being their God) and the heavenly country. There is no reason why all these should not form the “promises” which they saw afar and embraced, though the promise of the heavenly country is alone afterwards, expressly mentioned, it being as it were the completion of all the other promises, and suitably referred to after the acknowledgment they made of being strangers and sojourners on the earth. Their faith embraced all the promises, while it had a especial reference to the eternal inheritance, which though they entered into rest, as to their spirits, they have not yet attained, and which shall not be attained either by them, or by us, until Christ’s second coming, when we shall together be introduced into the heavenly country. See a Note on the 39. h and 40. h verses. — Ed.
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)
(224) “But now they desire,” etc. The historical present is used here instead of the past tense — “But now they desired, etc.” So Beza, Grotius, and others. — Ed.
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.
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.
(225) The words literally are “In Isaac shall be called to thee a seed.” But the Hebrew ב and the Greekἐν, mean often by or through, or by the means of: and the Hebrew verb, to be called, as well as the Greek, may sometimes be rendered to be. Hence Macknight seems to have been right in his version of the clause, “By Isaac a seed shall be thee;” which is better than that of Stuart, “After Isaac shall thy seed be named,” for this is less literal, and the meaning is not conveyed. — Ed
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 wordfigure, 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.
(226) The meaning given by Stuart and some others is very far fetched, though said to be natural, that “Abraham believed that God could raise Isaac from the dead, because he had, as it were, obtained him from the dead, i.e., he was born of those who were dead as to these things.” Hence the rendering given is “comparatively.” Abraham had, as to his purpose, sacrificed him, so that he considered him as dead; and he received him back from the dead, not really, but in a way bearing a likeness to such a miracle. This sense is alone compatible with the former clause, which mentions Abraham’s faith in God’s power to raise his son from the dead; he believed that God was able to do this; and then it is added that Abraham had received back his son as though he had sacrificed him, and as though God had raised him from the dead. What actually took place bore a likeness to the way which he had anticipated. Costallio gives the meaning, “it was the same as though he had sacrificed him, and received him also in a manner he received him.” — Ed.
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.
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)
(227) Various have been the opinions on this clause. It is clear that the words here refer to a time different from that mentioned in Gen 47:31. They are connected in Genesis with the oath which Joseph made to his father to bury him in Canaan; but here with the blessing of his sons recorded in the following chapter, Gen 48:15. These were two separate transactions, and the words only occur in the first; and it seems from the words of the Apostle, that the act and position of Jacob were also the same in the second instance.
The points are of no authority; and the Apostle adopted the Septuagint version, and thus sanctioned it: and there is no reason to dispute that sanction. David is said to worship upon his bed, (1. g 1:47;) but the word for bed there is different. All the difficulty here vanishes, if we throw aside as we ought to do, the points. The word for worship in Hebrew means to prostrate one’s self on the ground, the humblest mode of adoration; but it is used also to designate merely an act of worship. See 1. a 1:3; 2. g 5:5. The reason why Jacob is said to have worshipped unable to adopt the usual posture. — Ed.
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.
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.
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.
(228) Literally it is “when he became great,” that is, in age or in years: he was, as it appears from Act 7:23, about forty years of age. The word “great,” both in Hebrew and Greek, has sometimes this meaning. “When arrived at mature age,” by Stuart, is better than “when he was grown up,” by Doddridge and Macknight.
It is said that he refused, that is by his conduct. He acted in such a way as to show that he rejected the honor of being adopted son of Pharoah’s daughter. The verb means to deny, to renounce, to disown. He renounced the privilege offered to him. Others are said to “deny the power” of godliness, that is by their works. 2. i 3:5. — Ed.
26Esteeming 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 tosuffer 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
(229) This clause is rendered by Doddridge, “than to enjoy the temporary pleasures of sin:” by Macknight, “than to have the temporary fruition of sin,” which is literal rendering; so Beza. Schleusner thinks the “sin” to have been that of idolatry: but the words seem rather to refer to the sin of indulgence in vain and demoralizing pursuits, too commonly prevalent in royal courts.— Ed
(230) The “The reproach of Christ” is differently understood: —
The reproach of the anointed, that is the people of Israel, called God’s anointed, Psa 105:15; Heb 3:13. — Grotius.
The reproach like that of Christ: as Christ, though rich, became poor to redeem mankind, so Moses despised the treasures of Egypt, for the purpose of delivering Israel from bondage. A similar construction is found in 2Co 1:5. “The sufferings of Christ,” that is, like those of Christ. — Stuart.
The reproach for Christ, that is, for avowing his expectation of him in common with the distressed people. Macknight, Scott, Bloomfield. For this opinion there is not a particle of evidence from the account we have in Exodus. The Egyptians knew nothing of the redeemer; they therefore could not have reproached the Israelites on his account.
The reproach of Christ’s people, the word Christ being sometimes taken for his Church, 1Co 12:12; and this seems to be the view of Calvin.
The second view is the most satisfactory, and is confirmed by Heb 13:13, “bearing his reproach,” that is, a reproach like his. — Ed.
(231) The words are very striking, “For he looked away,” that is, from difficulties or present trials, “unto the retribution,” the rendering of the recompose. What was the retribution? It was what corresponded with what he did by faith: he engaged by faith in the work of delivering his brethren from bondage. His retribution in this work was, no doubt, then undertaking for his own nation. What his faith in God’s promise enabled him to look to, was the deliverance of his people, which was to be his retribution. In this respect he acted, though in a business infinitely inferior, on the same principle with the Savior, “who for the joy (of redeeming mankind) that was set before him, endured the cross,” etc. Heb 12:2 — Ed.
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 hefeared 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.
(232) It is said that he “endured,” rather persevered; for the reference is not to sufferings, but to trials and difficulties: he was made strong by faith in an invisible God to resist and surmount them all. “He was strengthened,” Doddridge; “he courageously persevered,” Macknight; “he continued steadfast,” Stuart. The word is only found here. — Ed.
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)
(233) Some render the words, “by faith he instituted the Passover.” The verb is properly to make, but like עשה in Hebrew, it is used in a variety of senses. Doddridge has “celebrated;” Macknight, “appointed;” and Stuart, “observed.” To make the Passover is, no doubt, to keep or observe it; for such is the meaning of the phrase, as it appears from Num 9:10. The wordπάσχα is doubtless a Syriac term, and derived originally from the Hebrew פסה which means to pass over; though several of the Greek fathers derived it fromπάσχειν, to suffer. It sometimes means the paschal feast, Luk 22:11, and sometimes the paschal Lamb, Mar 14:12; 1. o 5:7 — Ed
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.
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.
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.
(234) And it has been adopted by many of the German divines, who seem in many instances to follow any vagary, Rabbinical or heathen, rather than the word of God. There is nothing in Scripture that countenances this notion. The word is never used in the sense of a hostess: and the ancient versions ever render the Hebrew word byπόρνη, a harlot. — Ed
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.
(235) The history of Gideon we have in Jud 6:11 : of Barak, in Jud 4:6 : of Samson, in Jud 13:24 : and of Jephthah, in Jud 11:1. Thus we see that the order of time in which they lived is not here observed, it being not necessary for the object of the Apostle. Barak was before Gideon, Jephthah before Samson, and Samuel before David. — Ed.
(236) The previous sentence, “wrought righteousness,” is differently understood. Some refer it to a righteous and upright course of life, and others to the conduct of rulers and judges. The latter is the most suitable meaning here; and the words may be rendered “executed justice.” Samuel was an example of this.
To “obtain promises” is to receive the things promised. — Ed.
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.
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) Bysheepskins 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)
(237) Theτύμπανον was, according to Schleusner, a machine on which the body was stretched; and then cudgels or rods, and whips were used. This appears from the account given in 2. a 6:19. It is said that Eleasar, rather than transgress the Law, went of his own accord “to the torment” — ἐπὶ τὸ τύμπανον, and in the 30. h verse mention is made of stripes or strokes— πληγαῖς, and of being lashed or whipped— μαστιγούμενος. This was to be tympanized or tortured. — Ed
(238) This conjecture not countenanced by any MSS. that are considered to have much weight. What has led to this conjecture has evidently been a misunderstanding as to the import of the word in this connection. Being a word of general import, it has been viewed as inappropriate here among words of specified meaning: it refers to the temptation or trial to which those who were condemned for their religion were commonly exposed — the offer of life and of favors and recantation: that seems to have been the special temptation here intended. — Ed.
(239) The verse concludes with these words “that they might obtain a better resurrection,” — better than what? Better than the resurrection referred to at the beginning of the verse, when it is said that “women received their dead raised to life again;” or better than the life promised by persecutors to those doomed to die, in case they renounced their religion. The former is the view taken by Scott and Stuart, and the latter by Doddridge: but as deliverance and no deliverance are facts in contrast, the first is the most obvious meaning.—Ed.
(240) The conclusion of the 37. h verse is, “being destitute, afflicted, tormented:” this is said of those who “wandered about in sheep skins and goat skins.” They were destitute, they had been oppressed or persecuted and unjustly dealt with. Wrong treatment and oppression or persecution drove them from there homes and destitution followed. This is the way in which things are often stated in Scripture; the effect or the present state first, and then the cause or what led to it. The words are rendered “destitute, afflicted, maltreated,” by Macknight, — and “suffering want, afflicted, injuriously treated,” by Stuart. The second word often means oppression or persecution. The third word is found only here and Heb 13:2. where it is rendered “suffer adversity.” It is found in the Sept., in 1. g 2:26, twice and 1. g 11:39. It is used by Aqula in Exo 22:22, and in Job 37:23. Its meaning properly is, to be ill or wrongfully treated. — Ed.
38. Of whom the world was not worthy, etc. As the holy Prophets wandered as fugitives among wild beasts, they might have seemed unworthy of being sustained on the earth; for how was it that they could find no place among men? But the Apostle inverts this sentiment, and says that the world was not worthy of them; for wherever God’s servants come, they bring with them his blessing like the fragrance of a sweet odor. Thus the house of Potiphar was blessed for Joseph’s sake, (Gen 39:5;) and Sodom would have been spared had ten righteous men been found in it. (Gen 18:32.) Though then the world may cast out God’s servants as offscourings, it is yet to be regarded as one of its judgments that it cannot bear them; for there is ever accompanying them some blessing from God. Whenever the righteous are taken away from us, let us know that such events are presages of evil to us; for we are unworthy of having them with us, lest they should perish together with us.
At the same time the godly have abundant reasons for consolation, though the world may cast them out as offscourings; for they see that the same thing happened to the prophets, who found more clemency in wild animals than in men. It was with this thought that Hilary comforted himself when he saw the church taken possession of by sanguinary tyrants, who then employed the Roman emperor as their executioner; yea, that holy man then called to mind what the Apostle here says of the Prophets; — “Mountains and forests,” he said, “and dungeons and prisons, are safer for me than splendid temples; for the Prophets, while abiding or buried in these, still prophesied by the Spirit of God.” So also ought we to be animated so as boldly to despise the world; and were it to cast us out, let us know that we go forth from a fatal gulf, and that God thus provides for our safety, so that we may not sink in the same destruction.
39. And these all, etc. This is an argument from the less to the greater; for if they on whom the light of grace had not as yet so brightly shone displayed so great a constancy in enduring evils, what ought the full brightness of the Gospel to produce in us? A small spark of light led them to heaven; when the sun of righteousness shines over us, with what pretense can we excuse ourselves if we still cleave to the earth? This is the real meaning of the Apostle. (241)
I know that Chrysostom and others have given a different explanation, but the context clearly shows, that what is intended here is the difference in the grace which God bestowed on the faithful under the Law, and that which he bestows on us now. For since a more abundant grace is poured on us, it would be very strange that we should have less faith in us. He then says that those fathers who were endued with so remarkable a faith, had not yet so strong reasons for believing as we have. Immediately after he states the reason, because God intended to unite us all into one body, and that he distributed a small portion of grace to them, that he might defer its full perfection to our time, even to the coming of Christ.
And it is a singular evidence of God’s benevolence towards us, that though he has shown himself bountifully to his children from the beginning of the world, he yet has so distributed his grace as to provide for the wellbeing of the whole body. What more could any of us desire, than that in all the blessings which God bestowed on Abraham, Moses, David, and all the Patriarchs, on the Prophets and godly kings, he should have a regard for us, so that we might be united together with them in the body of Christ? Let us then know that we are doubly and treble ungrateful to God, if less faith appears in us under the kingdom of Christ than the fathers had under the Law, as proved by so many remarkable examples of patience. By the words, that they received not the promise, is to be understood its ultimate fulfillment, which took place in Christ, on which subject something has been said already.
(241) This is materially the view taken by Beza, Doddridge, Scott and Stuart. The “promise” is deemed to be especially that of Christ. The ancients heard of him, believed in his coming, but did not witness it. The “some better thing” is considered to be the same with the promise, or to be the Gospel as revealed, or in the words of Stuart, “the actual fulfillment of the promise respecting the Messiah.”
Still there is something unsatisfactory in this view as to “the promise,” as Stuart seems to intimate. There are two verses, Heb 10:36, which seem to throw light on this subject: by the first we find that “the promise” is future to us as well as to the ancient saints; and by the second, that “the better thing” is the atoning death of Christ, which was to the ancient saints an unfulfilled event, but to us fulfilled and clearly revealed, and yet its benefits extended to them as well as to us.
The “promise” throughout this Epistle is that of “the eternal inheritance” and “the promises” in Heb 11:13. include this and others, and especially “the better things,” that is the Gospel, or fulfillment of what was necessary to attain the inheritance, even the death and resurrection of Christ; or we may say that it is “the better hope,” (Heb 7:19) or the “better covenant, which was established on better promises,” (Heb 8:6.) The verses may be thus rendered —
“And all these, having obtained a good report through faith, have not received the promise: 40. God having foreordained as to us something more excellent, so that they without us might not be perfected;” that is, in body as well as in soul.
The sentiment seems to be this, — “the ancient saints believed God’s promise, respecting an eternal inheritance after the resurrection: they died in hope of this, they have not yet obtained it, and for this reason, because God had designed to fulfill to us what he had also promised to them, even the coming of a Redeemer; it is necessary that this more excellent thing than what had in this world been vouchsafed to them, should take place, as on it depended everything connected with the promise of the ‘heavenly city:’ so that without the more excellent thing fulfilled to us, their perfect state, in body as well as in soul, was not to be attained.”
Their souls are perfect, for we as Christians are said to have come “to the spirits of just men made perfect,” (Heb 12:23;) they who die in the Lord are said to “rest from their labors,” and are pronounced blessed or happy. (Rev 14:13.) But they are not in possession of the inheritance promised them, neither the ancients nor those who now die in the Lord.The promise as to both will not be fulfilled until the glorious day of the resurrection. Then all the saints, whether before or after the coming of Christ, will at the same time, with pure and immortal bodies, united to pure spirits, be together introduced into their eternal inheritance which he promised to Abraham and his seed, when he said that he would be their God. Christ referred to that declaration as an evidence of the resurrection. (Luk 20:37.) Then the Patriarchs believed that there would be a resurrection. — Ed.
Heb 11:1-2. Now faith is the substance, &c.- These verses may be paraphrased thus: "As I have now observed, that faith avails to the salvation of the soul, and intend, in the next place, largely to prove it; it cannot but be proper here to acquaint you what that faith is, of which I speak. It is such a firm persuasion, as gives, as it were, a substance or present existence to the good things which we hope for, and which are not yet in being; and as engages us to depend upon the truth of unseen things as really as upon ocular demonstration. That this faith will avail to the salvation of the soul is evident, because the scripture has testified, that on the account of this faith through grace, the celebrated men who lived long ago were acceptable to God." By the description of faith, Heb 11:1 the apostle shews what that faith is, which he said ch. 10:39 would avail to the saving of the soul. It is not such a wavering and uncertain notion as wicked men may have, which is not accompanied with the power of godliness, and does not lead them to act conformably to what they profess to believe; but it is such a real and firm persuasion of the truth of divine revelation through the grace of God, as puts a man in the same temper and disposition of mind as demonstration or eye-sight would do.
Heb 11:3. Through faith we understand, &c.- "By faith we understand that the worlds were adjusted by the word of God, and the several revolutions of them directed by the operations of his secret providence; as the whole universe was at first created by his power, wisdom, and goodness, and the things which are seen were not made of things which do appear. It is certain that no visible cause could produce these things, which would be in effect to suppose them to have produced themselves: we therefore by faith refer them to a divine invisible original." Ihave no doubt but By the word of God, ρηματι Θεου, is meant, by the word of the Divine Logos. This will appear by comparing the present passage with chap. Heb 1:2-3 of this epistle, where the same word ρηματι is used by the apostle, when he describes the Son as upholding all things by the word of his power, and as the glorious Person by whom the Father made the world. So Philo, speaking of the framing of heaven and earth, says, "God made them both, by his illustrious and splendid Logos, ρηματι, with a word," that is, by the word of his power. Now whether this word ρημα, be the word of the Father speaking to the Son or Logos, or the word of the Logos himself, saying with power, Let them be made, and they were made, it is hence evident, that this Logos must be a Person, and not an attribute. It was this Logos or eternal Word and Son of God, who by the word of his power produced out of a confused chaos all the visible things of the creation, such as the sun, moon, and stars, the earth, and all the objects of our senses: and that chaos itself he created by the same word of his power, when nothing had existed from eternity but GOD.
Heb 11:4. Abel offered, &c.- The divine original sacrifice seems not only strongly insinuated, but plainly demonstrable from this place. It has been inferred from the words πλειονα θυσιαν,- which may be rendered a greater, or fuller sacrifice,-that Cain contented himself with presenting only the mincha,-a bread-offering without a victim; whereas Abel sacrificed both; and by presenting a lamb, shewed his faith in the great sacrifice of the Lamb of God. There can be no doubt from the words of the sacred writer, that in whatever Abel's sacrifice consisted, it was his faith which gave its excellence to it. For the next clause, see Gen 4:4. It is added, And by it (his faith), he bring dead, yet speaketh,-recommending to us in all ages, that believing regard to the great Atonement, which he expressed by bringing an animal sacrifice, while Cain contented himself with the fruits of the earth; and though Abel became the early victim of Cain's rage, yet that circumstance, in conjunction with the declaration thathe received of the divine acceptance and favour, is very instructive, in that it affords so powerful an evidence of a future state. And as his blood cried to God for vengeance against his murderer, (Gen 4:10-11.) so it warns others, in all ages, that the righteous blood of God's servants will cry to him for vengeance against them that shed it. See 1Jn 3:11-12.
Heb 11:5. And was not found,- "Any longer among the inhabitants of this lower world." The circumstances of Enoch's translation are not mentioned; but some have thought this to intimate that he was privately translated, and sought for as Elijah afterwards was. See 2Ki 2:17 and the passages in the margin.
Heb 11:6. But without faith it is impossible to please him:- This verse is added by the apostle, to complete his reasoning in that which precedes. He had there said, that God translated Enoch without dying, on accountof his faith. The proof alleged in that verse was only this, that Moses says He pleased God: still it remained to be proved that his pleasing God was an evidence that he had faith. To prove this, the apostle here adds, that it is impossible to please him without faith. The argument now is still and convincing, and stands thus: "The scripture says, that Enoch pleased God, and that on this account God translated him: but this his pleasing God is a demonstration of his faith, since without faith he could not have pleased him; consequently, he was translated upon account of his faith." The apostle adds the next clause, For he that cometh, to prove his first position in this verse; and the strength of the argument is very obvious. The word rendered cometh, προσερχομενον, according to Raphelius, signifies, the coming to God by prayer; and it is used in ch. Heb 10:1; Heb 10:22 Heb 12:22-23 for approaching to God in any act of divine worship: he therefore justly observes, that it may here be taken in a larger sense, and refer to that steady course of piety and holiness, which is implied in pleasing God, or walking with him. We may just observe further, that what the apostle says in this verse illustrates the account that he gave of faith, Heb 11:1. The believing that God is, is a faith of something unseen, and invisible; Rom 1:20 and the believing that he will, in another world, be the Rewarder of them that diligently seek him, is a faith of something hoped for, which is yet at a distance.
Heb 11:7. Moved with fear,- This instance is fully to the apostle's purpose; because it is evident, from what Noah actually did, that he had a real faith in the being and revelations of God. His faith in God's threatening an universal deluge moved his fear,- ευλαβεια, his religious fear, and reverential regard to God,-(ch. Heb 12:28.) so strongly, that it actually influenced him to prepare a method for the saving himself from the destruction which was coming upon mankind. His faith was truly the evidence, or conviction of things unseen: he was, in his day, a preacher of righteousness; while all the world about him were grown desperately wicked. When he warned them of the universal deluge, they would not believe his prediction; therefore the flood came, and swept them all away. Noah's faith then condemned the unbelievers, in the same sense as every good man's holiness, virtues, and exhortations condemn such, as will not attend to and imitate him. The unbelievers were condemned by Noah, as he carefully avoided their practice, which he justly looked upon to be evil, and as their sins were aggravated upon the account of his repeated admonitions. See Tit 3:11. 1Pe 3:20. By this same faith he became an heir of that righteousness which is by faith. And, when the apostle says, that by faith Noah became heir of the righteousness which is by faith, he is not guilty of any tautology; but plainly means that Noah, by his own personal faith, became heir of the righteousness which is reckoned to every one who has real faith, or, to every believer. Bishop Cumberland observes, that Noah is the first to whom the name of righteous man is applied in scripture.
Heb 11:8. By faith Abraham, &c.- Abraham was called to go into a land which God promised to shew him. What land that was, did not appear till after he had travelled to Canaan; when God assured him that that was the land which he designed to give him; so that he went out from his father's house, purely upon the principle of faith in God, not knowing whither he went.
Heb 11:9. By faith he sojourned, &c.- Abraham went from Mesopotamia, at the command of God, and came to Haran, where he dwelt: thence he removed to the land of Canaan, and travelled to the south-west parts of it, where he lived in tents. The phrase, Παροικειν εις την γην, is not the same as the phrase εν τη γη; but implies his sojourning all along, before he got to Canaan, even till he came to it, as well as in it: so that this expression shews a continued act of trust in God, from his first setting out from Mesopotamia to Haran, and from thence to Canaan; as a strange land αλλοτριαν, signifies a land in which he had no property or claim of right, and in which consequently he dwelt in tents, the proprietors of any settlements generally erecting houses and other buildings, which indicate the land to be their property, and their possession to be permanent. It is plain from the account of the lives of Isaac and Jacob, that Jacob was born fifteen years before Abraham died.
Heb 11:10. For he looked for a city, &c.- "He had dwelt in Canaan, I say, as in a strange country; for he expected, according to God's promise, to dwell in the city of the heavenly Jerusalem, which is not removed from place to place, like a tent, but has solid and unshaken foundations; the builder or maker of which city is God himself, who can preserve it for ever." The grounds of Abraham's expecting to dwell in an eternal state of blessedness in the heavenly Jerusalem, do not appear to have been any arguments suggested by natural reason, but the express promise of God; for his faith here mentioned, is his faith in divine revelation, as faith signifies throughout the chapter. All that he expected in another world, is promised in God's covenant with Abraham to be his God. There is a strong and beautiful contrast between the expression in this verse, and that of dwelling in tabernacles in the preceding verse. Tents or tabernacles have no foundations; the buildings of a city have. See Heb 11:16.
Heb 11:11. Because she judged him faithful who had promised.- It may seem a difficulty, that the apostle should here tell us that Sarah judged him faithful who had promised, whereas in the history she seems not to have credited what was promised. But the answer is, Supposing that she did not at first believe the possibility or probabilityof her having a child at that time of life, yet if she afterwards believed, as there is no doubt but she did, upon the more full declaration of Jehovah, it fully answers the design of the apostle.
Heb 11:12. Therefore sprang there, &c.- "By this mighty principle of faith in her, and in Abraham, there sprang even from one father, and he, in this respect, as it were dead, a posterity in multitude as the stars of the heavens, &c. according to that divine promise, which carried its efficacy into so many remoter ages, and retains it even to this day." See my Annotations on the promises made to Abraham, as recorded in the book of Genesis.
Heb 11:13. These all died in faith,- Dr. Heylin paraphrases the words thus: These all died without receiving the good things promised; but by faith they saw them, and believed them, and saluted them at a distance; professing that they were strangers and pilgrims on the earth.
Heb 11:14. Declare plainly that they seek a country.- This translation by no means comes up to the spirit and beauty of the original. The word πατριδα (derived from πατερ, a father,) does not signify a country in general, but such a country as a man's fatherdwells in, and possesses as rightfully his own; and wherein consequently his children have a right to dwell withhim. This their father's own country is opposed to a strange or foreign country, Heb 11:9 wherein they looked upon themselves as strangers, sojourners, pilgrims, or travellers; Heb 11:13. Their father's country, and what therefore those obedient children of God might in a sense call their native country, or their proper home, is the blessed place where God their Father will dwell with them for ever; even the city of the heavenly Jerusalem. See Rev 22:3-5.
Heb 11:16. But now they desire a better country,- This made them carry their thoughts still further; and since they did not enjoy Canaan, nor see how Canaan could answer their expectations, they desired and expected a better country, that is, an heavenly. They had opportunities enough of returning to their own country, had they thought that the promises made to them were to be fulfilled in that country; but since they were persuaded of the truth of what was promised, and did so sincerely embrace it, and yet declared themselves strangers and sojourners here, they must expect a better country, that is, a heavenly, in which they might receive their reward. They knew that God cannot lie or deceive; they knew that God is a rewarder of them that seek him; and yet Abraham, and Isaac, and Jacob, notwithstanding the particular promises made to them, received nothing here which could in this sense be called a reward. They had not any possession in Canaan; no, not a place to set a foot on, that they could call their own; Act 7:5. Could any thing be more obvious, than to turn their thoughts upon some place very different from that they lived in?-a better place of abode, wherein they might be made happy? None of them met with any such place here, and therefore they expected and desired a heavenly city,-a place of sure reward; and they had the more reason to expect this, because God called himself their God:-Wherefore God does not make them ashamed, in being called their God. It may be said, that their reward, or the good things promised them, were all things of this world; (see Gen 12:3.) but to be called any one's God, or exceeding rich reward, must imply some advantages or privileges more than those worldly ones. There was therefore something more than the things of this world promised by God to Abraham, when he was pleased to call himself the God of Abraham. It is added, for he hath prepared them a city. Neither Abraham, nor Isaac, nor Jacob, had any place in Canaan which they could claim as their own, except a burying-place bought with their money; and if their posterity four hundred years afterwards had possession of Canaan, yet the patriarchs themselves were no more than travellers, and lived in tents: to be therefore their God, or their exceeding great reward, must imply something which did not happen to them upon earth; therefore it was something in a future state, which they expected, and really believed that they should have.
Heb 11:17. By faith Abraham-offered up Isaac:- See the passages in the margin. It is part of the office of history to assign the causes of the facts related. In those facts thereforewhichhave several causes, of which the principal cannot be sufficiently told, the inferior come in properly to take its place. Thus, though it be very evident that the principal design of the command was to reveal to Abraham, by action instead of words, the redemption of mankind; yet as this was a favour of a very high nature, and conferred on Abraham at his earnest request, it was but fit that he should approve himself worthy of it by some proportionable trial, agreeable to what we find in scripture (to) be God's way of dealing with his faithful servants. On this account, therefore, God was pleased, bythe very manner in which this mystery was revealed, to tempt or try Abraham: where the making the favour itself the trial of his deserving it, has all the superior elegance and beauty, which is to be conceived in the dispensations of divine Wisdom only. Now, as the principal reason of the command could not be conveniently told by the sacred historian, this inferior one of the trial is assigned by him, and the apostle from him, with striking truth and propriety. And it is to be observed, that the very manner of recording this reason shews it to be indeed what has been suggested, an inferior one. For it is not said that God gave this command to try Abraham, which expresses a principal reason; but that in giving the command God did try him, which at most implies an inferior one.
Heb 11:19. Accounting that God, &c.- Reasoning, that God, &c. Doddridge. Archbishop Tillotson observes, that Abraham's faith was in this respect the more admirable, as, so far as we can learn, there never had been one single instance of a resurrection from the dead in or before the days of Abraham; "whose will," says Heylin, "made a full oblation of his son: his obedience was consummate, and his heart, if we may so speak, was at all the expence of sacrifice." The word παραβολη, rendered figure, is literally a parable, a mode of information either by words or actions, which consists in putting one thing for another. Now in a writer who regarded this commanded action as a representative information of the redemption of mankind, nothing could be more fine or easy than this expression. For though Abraham did not indeed receive Isaac restored to life after a real dissolution, yet the son being in this action to represent Christ suffering death for the sins of the world, when the father brought him safe from mount Moriah after three days, (during which the son was in a state of condemnation to death,) the father plainly received him under the character of Christ's representative, as restored from the dead. For as his being brought to the mount, his being bound, and laid on the altar, figured the sufferings and death of Christ; so his being taken from thence alive, as properly figured Christ's resurrection from the dead. With the highest propriety therefore and elegance of speech, might Abraham be said to receive Isaac from the dead in a parable or representation. See Parkhurst on the word Παραβαλη .
Heb 11:20. By faith Isaac blessed Jacob and Esau- He was persuaded that God would one way or other make good his promises to them, though he could not certainly tell how.
Heb 11:21. By faith Jacob, when he was a dying, &c.- He blessed each of them particularly. Moses tells us, that he strengthened himself and sat upon the bed on that occasion, Gen 47:31; Gen 48:2. When Jacob was sick, it was told Joseph, and he went to him, and carried his two sons with him; and Jacob exerted himself, and sat upon the bed, and blessed the children, and made them his own. It was, no doubt, in this last illness that he laid the obligation upon his son Joseph not to bury him in Egypt, and even made him swear not to do it. And upon this occasion it is said, that Israel bowed himself upon his bed's head: supposing him lying along, with his head on his pillow, in this recumbent posture, when Joseph brought his children to him, he raised himself up, and laid his hands upon them, leaning upon the top of his staff. It may be observed here, that the same Hebrew word, without the vowels, signifies a bed, and a staff. See the note on Gen 47:31.
Heb 11:22. By faith Joseph, when he died,- When he was dying. See Gen 50:24. Joseph shewed the reality of his faith by ordering his bones to be carried into Canaan, when the Israelites should depart thither. This proves that he fully depended upon the divine revelation, and so was a proper instance for the apostle to produce in this place.
Heb 11:23. By faith Moses, &c.- The instance of faith here, is that of Moses's parents. It is not improbable, that Moses's father knew what had been promised to Abraham, Gen 13:16. Now reckon by the generations, and by the series of years passed from the covenant with Abraham, and it is plain that the time of servitude was then drawing toward its end. Moses's parents therefore, believing the promises made to Abraham, and seeing the infant a comely fine child, they concealed his birth, and did not make away with him, as Pharaoh had commanded. However, the sacred historyitself takes no notice of anyother reason for their preserving the child, but only his exceeding comeliness or fairness. See Act 7:20.
Heb 11:24. When he was come to years,- St. Stephen informs us, that Moses was forty years old when it came into his heart to visit his brethren the children of Israel, Act 7:23. At this age the apostle might well say he was come to years, or was become great as the expression in the original may be literally rendered; and as it is used in the LXX. version of Exo 2:11 and which is common among Greek authors, to express the time of manhood.
Heb 11:25. Choosing rather to suffer affliction- Three months after Moses was born, he was exposed in a bed of bulrushes on the river Nile. Pharaoh's daughter coming by, and guessing it to be one of the Hebrew children, committed him to the care of a nurse of that nation. As he grew up, Pharaoh's daughter had him educated, and adopted him for her own son: and Pharaoh, havingno male child, designed him for the heir of his kingdom. Thus arrived to maturity of age, brought up in a manner which kindles the fires of ambition, and surrounded with dignities and honour, he deliberately refused to be the adopted son of Pharaoh's daughter, and to succeed to so opulent a kingdom. The Egyptians he knew, from what had happened to Joseph, were so strongly bigoted to idolatry, that they would not be persuaded to quit it: and unless he complied with the national religion, he was certain that he could not possess the throne. He nobly rejected the offer; he not only rejected this offer, but likewise chose to suffer with the Hebrews, a circumstance which illustrates his character. For, had he refused the kingdom, and chosen the quiet condition of a subject in the middle vale of life, his self-denial had not been so great; and it is too rare to find a man that would choose rather to be oppressed and persecuted, than to receive honour, and to command reverence.
Heb 11:26. Esteeming the reproach of Christ- This signifies "reproach suffered for the sake of Christ," as the marks of the Lord Jesus are the marks of the stripes which were borne for the sake of Jesus. See Gal 6:17. Dumont supposes, that the Israelites expected deliverance by the Messiah, and that the Egyptians insulted them on that account. The recompence of reward could not be temporal grandeur, which he might have had with much greater security and advantage in Egypt;-nor the possession of Canaan, which he never obtained: it must therefore be the eternal inheritance, which was discovered to him by the divine principle here so largely described and recommended.
Heb 11:27. By faith he forsook Egypt,- The history here referred to by the apostle, is that of the Israelites going out of Egypt under the conduct of Moses; at which time it is evident Moses had strong faith, and no fear. See Exo 14:13-14. "Moses, not afraid of the king's wrath or threats, Exo 10:28-29. εκαρτερησε, persevered, and strengthened himself, as if the invisible Being, who governs all, had been immediately present to his sight."
Heb 11:28. Through faith he kept the passover- That is, through faith in the promise recorded, Exo 12:12-23.
Heb 11:29. By faith they passed through the Red sea- "By faith operating in Moses, and in its degree in them likewise, they passed over the Red sea, sedately, as if they had marched on dry land, while its waters by the Divine command divided, and left the channel bare to them, so that they completed their march through it, and arrived safelyon the opposite shore; which the Egyptians making an insolent and rash attempt to do, were all drowned, and sunk like lead in the mighty waters, which returned upon them with irresistible violence."
Heb 11:30. By faith the walls of Jericho fell down,- The faith which the apostle here commends, was the faith not only of Joshua, but also of all the pious priests, and of all the religious people. They believed God, that if they, according to his directions, did march round Jericho for seven days together, blow the trumpets and shout, at the time appointed, the walls of itwould thereupon fall to the ground. This their faith was perfectly rational, because the promise of the miracle was made by God; to whose infinite power, and not to the probability of the means, they were to look for the accomplishment of it.
Heb 11:31. By faith the harlot Rahab- She believed in the God of Israel, who had done so great things for his people; and therefore she entertained the spies who were sent to search the land. See on Jos 2:10-11.
Heb 11:33. Wrought righteousness,- We have the same expression used by St. Peter, Act 10:35. In every nation he that feareth God and worketh righteousness, &c. The apostle, in this place, does not speak of the general character common to all believers, but has two or three particular persons in his eye, of whom this may be said in an especial manner: as it is of others, that they subdued kingdoms, or stopped the mouths of lions, &c. The persons particularly referred to, are Abraham and Phineas, of whom the scripture expressly says, that their faith was imputed to them for righteousness: Gen 15:6. Psa 106:31 while the Old Testament does not expressly say this of any other. Some have indeed interpreted this, not only of their leading lives exemplary for holiness, but administering justice to others. But I do not know that the phrase has ever that signification.
Heb 11:34. Out of weakness were made strong,- Weakness is a general word, which implies sickness and ill habit of body, or want of power and strength to resist a superior force. If the former of these be intended, Hezekiah may be the person particularly in view. If it signifies, as it naturally may, an inability to resist enemies, through a smallness of power, (as when a few have been attacked by much superior numbers, or small armies have engaged and been enabled to overcome greater forces,) we have instances in Joshua 11; Judges 4, 7. The last expression is not a very usual one:-turned to flight the encampments of strangers: the meaning is, "They have attacked armies encamped, and have put them to flight." Probably the allusion is to Jonathan's attacking the Philistines' garrison, 1Sa 14:13-15 and to Gideon's attacking the camp of the Midianites, Jdg 7:19. See also 2Sa 5:9-25.
Heb 11:35. Women received their dead raised to life again:- By a resurrection; by a restoration to life. What kind of punishment, or rather cruel usage, is alluded to in the next clause, or whether the word be used as a general term for torturing and putting to extremity of pain, may be hard to say: but as here are several particular kinds of cruelty mentioned, it seems probable that this is one of that sort. They appear to interpret the word very naturally, who understand it of beating with clubs till the poor man dies. The word indeed is used in a more extensive sense, for putting to death in any violent manner, without taking in the idea of being beaten to death with clubs: but in this place it seems to be used in its proper sense. The history of Eleazer may be alluded to, who is said to have come of his own accord, επι το τυμπανον, which we render, to the torment. 2Ma 6:19; 2Ma 6:28. It is certain that he is said to have been ready to die with stripes, and that he endured sore pains in body by being beaten; but by stripes we are not to imagine him ready to die from the effects of whips or thongs, or such sort of small instruments, but ταις πληγαις, with bruises, such as arise from being stricken with a great stick or club, Heb 11:30. And when it is said that he came of his own accord to the τυμπανον, to the torment, it means that he came voluntarily to the suffering of this horrid bastinading. It is well known that this punishment is still used in the east, and is common among the Turks at this day. See 2Ma 8:11; 2Ma 8:14 and Parkhurst on the word Τυμπανιζω .
Heb 11:36. Trial of cruel mockings- There can be no doubt but that these mockings were cruel; but there was no occasion to add this word to the text, as it is not in the original. See 2Ki 2:23. Gen 21:9 compare with Gal 4:29 and 2Ch 36:16.
Heb 11:37. They were sawn asunder, &c.- Calmet understands by this expression, being torn in pieces, as it were, under a threshing instrument, consisting of wooden rollers, full of sharp iron teeth like a harrow. Compare Isa 41:15; Isa 28:27. 2Sa 12:31. Some have supposed that the phrase they were tempted, is an error in the manuscripts, imagining that the climax is thereby entirelybroken. But those who wish above all things to be entirely devoted to God, would prefer any torment to poignant temptations which might greatly endanger their fidelity to him. And ecclesiastical history informs us of tyrants who took every possible method to tempt the pious to sin against their God. The LXX, in the case of Elijah, translate the word which we render mantle, by μηλωτη, a sheep-skin. That sheep-skins, and goat-skins, or at least the skins of some animal, were frequently worn by the ancient prophets, is intimated Zec 13:4. The sacred writer having already spoken of the variety of torments which good men through faith had undergone, goes on to speak of other sorts of evils which they had endured; and he uses a word, in conclusion, of a larger signification than what torments implies; namely, that they underwent all sorts of evils, κακουχουμενοι .
Heb 11:39-40. And these all, having obtained, &c.- "All these pious heroes, in different ages, were supported under their respective trials, severe and extreme as they were, by the exercise of a firm and lively faith in the fidelity of God, and the invisible rewards and glories of a future state: and it was by this, under divine grace, that, having obtained a good report, they persevered to the end: but they did not receive the full accomplishment of the promise made to their fathers; God having, according to the counsels of his infinite wisdom, provided something still better for us in the gospel revelation; that sothe beauty of his conduct and administration might be the more apparent, and that they without us might not be made perfect, but that all might end with the greatest dignity and propriety to the glory of God in Christ Jesus." See Act 13:32-33.
Inferences.-Let the many glorious examples of faith which are here set before us, animate our souls to imitation, and excite in us a generous desire of acting upon that noble and sublime principle, without which it is impossible to please God. And O, may what we call our faith be not merely a speculative and ineffectual assent to the truth, even of the most weighty propositions; but a firm persuasion of their certainty, and a deep conviction of their importance and of our interest in them, that we also may obtain a good report.
May we believe in God as the Former and Upholder of universal nature, as most assuredly existing, and as most bountifully rewarding all that seek him with sincerity and diligence. So shall our sacrifices be acceptable to him, as those of Abel were, while with him we look to that great sacrifice and atonement, of which his victim was the appointed representation. Like Enoch, we shall then be animated to walk with God, and favoured with divine intercourse and communications; and, like Noah, find our safety in the midst of a dissolving world, and, while sinners are condemned, be found the heirs of righteousness.
While we wait for this happiness, let us endeavour to approve ourselves the genuine children of Abraham, the father of the faithful. Ever attentive to the divine call, may we, in obedience to it, be willing to go forth, though we do not particularly know whither; and with an intrepidity like his, may we even be ready to exchange worlds at the command of God, ignorant as we are of what lies beyond the grave; thinking it enough, that we know it is a land which God hath promised as the inheritance of his faithful children. It is indeed a city that hath foundations, in comparison of which all the most magnificent and established buildings of the children of men are but mean and moveable tents.
God glories in the title of its Builder and Maker, having formed and fashioned it for the highest displays of his glory and his love; and in reference to it he is not ashamed to be called our God; for by bestowing it upon his faithful people, he answers all which that high and glorious title might import. May we ever desire this as our better country, and live as its citizens ought; confessing ourselves, in reference to it, to be pilgrims and strangers upon the earth. And though we here receive not the accomplishment of the promises, may we keep our eyes on the objects they exhibit, how distant soever they seem; and being persuaded of them, may we embrace them; embrace them even with our dying arms, and breathe out our prepared and willing spirits, in full assurance that we are going to receive and possess them.
2nd, Let these glorious instances of faith be preserved in our memory, and have their due influence upon our hearts. When God calls us to resign our greatest comforts, let us think of that heroic act of faith by which Abraham offered up Isaac, and seemed in him to sacrifice all the promises as well as his son. Yet he therein acted a part the most strictly rational; as rightly concluding, that God could with infinite ease call him back to life again, and make a person, who had poured forth all his blood on the altar, and been reduced to ashes there, the father of many nations. Let dying parents commit their children to the care of the ever-living God, like Jacob; and worship him who hath fed them all their lives long, and who will never forsake those that put their trust in him. Let those who are called to glorify God by opposing the unjust commands of great and powerful men, remember the parents of Moses, and remember their illustrious child. Does he now repent that wonderful choice which he made at an adult age? does he now wish that he had been called the son of Pharaoh's daughter, rather than the servant of God, faithful in all his house? does he wish that he had secured the treasures of Egypt, and the temporary pleasures of sin, and declined that reproach of Christ, which has ended in eternal glory? Our hearts, our consciences will soon answer; let us then, like him, have respect unto the recompence of reward. Let us endeavour more frequently to direct our regards to God, and live as seeing him who is invisible.
And while our faith is thus viewing him, let us look with pleasure to the Blood of sprinkling, which places us under his protection; which introduces us to his favour; which secures us from the destroying angel. He will lead us on safely to his heavenly Canaan, if we fall not by unbelief. He will open our passage through seas of difficulty; he will send down upon us every suitable supply, and would much sooner command the skies to rain down bread, or the flinty rock to melt into streams of water, than desert his faithful people in the wilderness. Let all his wonders of power, and of love to Israel of old, animate our faith; and let them all quicken our obedience; and under a sense of our own weakness, and the importance of this leading, this princely grace, let us daily pray, Lord, increase our faith.
3rdly, Is it possible that we should read this animated chapter without feeling our hearts glow with a sacred ambition of acting as becomes those who have heard such tidings and beheld such examples? If the triumphs of faith in Rahab, and Gideon, and Barak, and Sampson, and Jephtha, cannot move us, nor even those of David and of Samuel; if we are insensible of the martial prowess which they exerted in firm dependance on the Lord God of hosts; let us behold other combats, in which they who seemed weaker, became yet more gloriously victorious. Let us remember, not only the mouths of lions stopped, but the violence of fire quenched, when the faithful servants of God were thrown into it. Yea, let us behold those who endured its unquenched violence, and turned all those painful and terrible sensations, into an heroic occasion of expressing the superior ardour of their love to God, and the steadfastness of their faith in him. Let us remember those women, and youths, and children, among the rest of these worthies, indeed among the worthiest of them, who were tortured, not accepting deliverance, that they might obtain a better resurrection.
In vain were all the terrors of persecuting rage and cruelty opposed to these triumphs. They submitted to imprisonment, and banishment, how dear soever their liberty and their native country might be; they quitted their commodious habitations for rocks and caves, and their comfortable apparel for sheep-skins and goat-skins. And when desarts and dens could no longer shelter their wretchedness, but they were seized by their blood-thirsty enemies, they beheld, and endured, undismayed, the most horrid instruments of death. When the piercing sword entered their vitals, when overwhelming stones dashed them in pieces, when the torturing saw was tearing out their very entrails, there was a principle within superior to all these, which nothing could pierce, which nothing could rend away, which nothing could overwhelm. God hath done an honour to our nature in raising up such illustrious persons, of whom the world was not worthy, and whose distinguished worth could never have been manifested in the eyes of their fellow-creatures, had it not been called out to such rigorous trials. Well might they rejoice on any terms in their dismission from a state of existence so far beneath the elevation of their views. And though their names may be perished from among men, and the distinct history of each lost in the crowds of countless multitudes, yet are they all in remembrance before God; and the death of each of his saints, in such circumstances, peculiarly precious in his sight. They are now bathing in those rivers of delight, which flow through the celestial paradise, and waiting the full consummation of their hope in that better resurrection, in the views of which they suffered so bravely.
REFLECTIONS.-1st, We have,
1. An account of the nature and effects of divine faith. Now faith is the substance of things hoped for, giving such a realizing view of the promises, and such a subsistence of them to the mind, as if they were actually in our possession; and the evidence of things not seen, demonstrating the certainty of the invisible things revealed in the divine word, with such a full persuasion, as to act upon the mind, in a great measure, as if they were present.
2. All the saints, from the beginning, have lived under its blessed influence: For by it the elders obtained a good report, and were enabled so to walk as to obtain God's approbation of their conduct, this from the first being the divine principle on which alone any work acceptable to God could ever be performed.
3. One of the first articles of faith is this, That the worlds were framed by the word of God, who spake them into being, when nothing existed before; so that the things which are seen, even all the visible objects of creation, were not made of things which do appear, but from that chaotic mass, which was originally brought into being at the word of the Almighty.
2nd, The apostle begins to instance the power of divine faith in many of the eminent servants of God, and he begins with the antediluvian worthies.
1. Abel. By faith Abel offered unto God a more excellent sacrifice than Cain, who only brought of the fruit of the ground, but offered no atoning sacrifice in acknowledgment of his sins; whilst Abel to his mincha, or meat-offering, added the blood of the firstlings of his flock, the type of the great atonement whereon his faith relied; by which he obtained witness of God that he was righteous, either by some visible token, as fire from heaven on his sacrifice, or by the witness of the Spirit in his heart, God testifying of his works, that they were accepted through the righteousness of faith; and by it he being dead, yet speaketh; the record of it in the scripture instructs us, that, since the fall of man, the only way of access to God is through the atoning sacrifice of Jesus; and also that vengeance awaits the murderer and persecutor, against whom the blood of innocence and the cries of oppression call for judgment. Note; (1.) The only access to God for sinners, from the beginning, was through the blood of Jesus. (2.) There is a great difference between those who worship God in formality, and those who worship him in faith. It is not the act, but the way and the spirit in which we present our prayers, which makes the acceptable offering. (3.) They who are righteous by faith, and have obtained witness from God, may expect the world's enmity. The first most eminent saint recorded in scripture, was a martyr for religion.
2. Enoch. By faith Enoch was translated that he should not see death, caught up to the paradise of God in body and soul, instantly undergoing the change that fitted him for an eternal mansion in glory; and was not found, because God had translated him: for before his translation to the realms of bliss, he had this testimony, that he pleased God, in a course of humble and holy walking under the influence of divine faith in the expected seed of the woman; see Jud 1:14-15. But without faith it is impossible to please God: for he that cometh to God, in any act of religious worship, must believe that he is such as he hath revealed himself to the sons of men; and that he is a rewarder of them that diligently seek him, in the use of all the ordinances which he hath appointed. Note; (1.) No service can please God, but what springs from faith as its origin. (2.) God is the portion and exceeding great reward of all his faithful people. (3.) There are appointed means, in which God hath told us, they who wait upon him shall assuredly obtain his blessing; and in the use of them we cannot be too diligent.
3. Noah. By faith Noah, being warned of God of things not seen as yet, which reason could never have suggested, nor mortal known but by divine revelation, moved with fear and religious awe at the apprehension of the approaching judgments, prepared an ark according to God's direction, in defiance of the scoffs of the men of that generation, to the saving of his house from the approaching deluge; by the which he condemned the world; his preaching and labours in building the ark witnessed against that unbelieving world who paid no regard to his works or word during the space of a hundred and twenty years, and thus he left them without excuse; while he himself became hereby heir of the righteousness which is by faith, entitled to the salvation which the infinite merit of that Redeemer in the fulness of time should purchase, whom the ark represented and he by faith apprehended. Note; (1.) God sends his warnings before his judgments: the latter come not till the former have been despised. (2.) Faith begets holy fears, silences all objections, and sets us to work for God in defiance of all opposition. (3.) They who will ever be saved from the deluge of wrath, must by faith take shelter in Christ their ark, for out of him there is no hope.
3rdly, From the antediluvian patriarchs the apostle passes on to consider the case of the great father of the faithful, an example that should have peculiar weight with those who valued themselves on being his descendants.
1. He mentions Abraham's call. By faith Abraham, when he was called to go out from the land of his nativity into a place which he should after receive for an inheritance, obeyed without hesitation, fully persuaded of the truth, power, and grace of God to fulfil his promises: and he went out, under divine guidance, and trusting on divine direction; not knowing whither he went, neither the country itself, nor the way which led to it. Note; (1.) Implicit faith is due to God's word; and though we know not how, yet we may be assured, however improbable it may appear to sense and reason, it shall be fulfilled in the appointed season. (2.) They who would go to the heavenly Canaan, must, at God's call, come forth out of a world that lieth in wickedness.
2. His sojourning in Canaan. By faith he sojourned in the land of promise, as in a strange country, though proprietor of it by the divine grant, yet not holding the least part in possession; dwelling in tabernacles, without any settled abode, with Isaac and Jacob, the heirs with him of the same promise, Jacob being fifteen years old at Abraham's death. For he looked for a city which hath foundations, even the state of eternal glory above, which is represented as a city, (Rev 22:14.) whose builder and maker is God, he having prepared the heavenly mansions for all his faithful saints. Note; (1.) The saints of God are here resident in tabernacles of clay, but mansions of glory await them in a better world. (2.) Faith, which realizes our hopes above, necessarily draws forth our affections and desires after that blest world to which we are tending. (3.) All the trials of this mortal state will be regarded by us as light and transient, when we abidingly keep in view the far more exceeding and eternal weight of glory.
3. The faith of Sarah is observed as closely connected with that of her husband Abraham. Through faith also Sarah herself, though naturally barren, and now past the time of child-bearing, received strength to conceive seed, and was delivered of a child when she was past age, being ninety years old; because notwithstanding she at first hesitated and laughed, as if the thing was impossible or improbable, yet her faith soon got the better of her unbelief; for she judged him faithful who had promised, and that he was able to perform what he had said. Therefore sprang there even of one, and him as good as dead through old age, so many as the stars of the sky in multitude, and as the sand which is by the sea-shore innumerable. Note; Nothing is impossible with God: when he promises, we may trust, and not be afraid.
4. These all, Abraham, Sarah, Isaac, and Jacob, died in faith, not having received the promises, neither possessing the land of Canaan, nor having seen the Messiah incarnate; but they rested in the fullest assurance that what God had spoken, was as good as done, and sure in the event, having seen them afar off, looking forward to the distant ages when the time of their accomplishment should arrive; and were as fully persuaded of them as if they had lived to see them fulfilled, and embraced them with confidence and holy joy; and, under the influence of them, confessed that they were strangers and pilgrims on the earth, regarding themselves as such, looking for their heavenly home, and living above the world on the glorious hopes which God through Christ had given to them. For they that say such things, and professedly and practically die to the world, declare plainly that they seek a country, and took to a better world as their native land. And truly if they had been mindful of that country from whence they came out, they might have had opportunity to have returned to Ur of the Chaldees again; but now they desire a better country, that is, an heavenly, even that inheritance incorruptible, undefiled, and that fadeth not away, which God in Christ, as their covenant God, had revealed unto them, and which they by faith embraced. Wherefore God is not ashamed to be called their God, in a peculiar and most endeared relation: for he hath prepared for them a city, a glorious abode with himself, eternal in the heavens. Note; (1.) In this world we live by faith, not by sight; and yet the certain approach of the promised inheritance can even here, as if possessed, fill us with joy and peace in believing. (2.) True faith has ever this effect, to make us overcome the world, and live as strangers and pilgrims on the earth; we place not our affections upon it, but pass through it as a foreign land, with a holy indifference about its gains, honours, or interests; contentedly put up with any accommodations which we meet with, hasten on with diligence towards our native home, consort with our own countrymen who are travelling the same road and speak the same language, and are happy the nearer we arrive to that land where our affections are placed, and whither our footsteps bend. (3.) The heavenly country may well be the object of the believer's desires, when every thing there is so infinitely preferable to what can ever be found in this miserable world. (4.) They who perseveringly live in faith, will die in faith; that which carries them victorious through the conflicts of life, will make them triumphant over the terrors of death. (5.) If God be our God, therein is comprehended all possible blessedness: more the heart cannot desire, nor imagination conceive.
5. The apostle returns to mention another and the most eminent instance of Abraham's faith. By faith Abraham, when he was tried, as never mortal was before, to prove the strength and truth of his faith and obedience, offered up Isaac, took every step which evidenced his intention fully to comply with the divine command (see Genesis 22.): and he that had received the promises, offered up his only-begotten son, in whom alone these promises were to have been fulfilled; of whom it was said, that in Isaac shall thy seed be called; amidst innumerable objections, which sense, reason, nature, even religion, might seem to suggest, he staggered not: looking to the uplifted knife, we still shudder with horror and distress; and what must he then feel that stands ready to plunge it in that dear sacrifice, thy son, thy only son, Isaac, whom thou lovest! We start from the scene; but Abraham dares obey; his faith triumphed over every suggestion, accounting, (λογισαμενος, ) reasoning and concluding from the most substantial grounds of evidence, that God, by whose command he knew with the most infallible assurance that he now acted, was able to raise him up even from the dead, from whence also he received him in a figure; he knew that God could as easily re-animate Isaac on the altar, as produce him from the bodies of his parents, that were, in this respect, as good as dead; and he rested in the fullest confidence that the divine promise should somehow or other receive its accomplishment. Note; (1.) God knows the purposes that are in the hearts of his people; and what they design in obedience to his will, he regards as acts really performed. (2.) Where God commands, we must stop our ears to all the reasoning of unbelief, fear and selfishness. Duty is ours; events are in his disposal. (3.) Isaac was the figure and type of the death and resurrection of Christ. (4.) We marvel at Abraham's obedience to God's command, though his son is spared; with what astonishment and wonder then should we contemplate the love of God, who spared NOT his own son, but even for us sinners gave him up to death, even the death of the cross?
4thly, The apostle proceeds to other eminent instances of faith.
1. Isaac. He had been mentioned before; another instance of his faith is given, when, in the confidence of the promise, he left his parting benediction with his children, and by divine determination, though undesignedly, being blind, conveyed the principal blessing to his younger son. By faith Isaac blessed Jacob and Esau concerning things to come; to Esau he gave the fatness of the earth, but to Jacob the unspeakable honour of being a progenitor of the Messiah.
2. Jacob. By faith in the promises of God to Abraham, Jacob, when he was a dying, blessed both the sons of Joseph, by a prophetic spirit foretelling the superior greatness of Ephraim, crossing his hands designedly that his right hand might rest on the head of the youngest; and worshipped God, leaning upon the top of his staff. Note; (1.) The worship of God will be the faithful believer's exercise to the last: when old age and weakness will not permit him to bend his knees, he will still bow upon his bed, or lean upon his staff, and pour out his humble prayer. (2.) Patents cannot more properly finish their course than by leaving with their children, that surround their dying beds, the profession of their faith, and their final benediction.
3. Joseph. By faith Joseph, when he died, firmly persuaded of that inheritance in Canaan which was assigned to Abraham and his seed, made mention of the departing of the children of Israel out of Egypt, and gave commandment concerning his bones, solemnly charging them, under the sanction of an oath, that, when in the expected future day they departed to possess the promised land, his bones might be carried thither. The dust of Canaan was more eligible in his eyes than the noblest sepulchres of Egypt. Note; The testimony of dying saints to the truth of God's promises, is a happy means to confirm the faith of their surviving brethren.
4. The parents of Moses. By faith Moses, when he was born, ordained to be the great lawgiver and deliverer of Israel, and a most eminent type of Jesus their spiritual Redeemer, was hid three months of his parents, because they saw he was a proper child, or fair to God, eminently beautiful, and probably some divine tokens appeared of his future greatness; and they were not afraid of the king's commandment, though, if discovered, their lives had paid for their disobedience to his bloody edict. They were persuaded that by a Hebrew, God would work their deliverance; and probably by some divine intimation perceived that this child should be the person. Note; (1.) When parents are eminent for their faith, there is a happy prospect that their children will rise up heirs of the same grace. (2.) In days of suffering we may lawfully use every prudent means for our preservation. (3.) An ingenuous countenance often bespeaks the ingenuous mind.
5. Moses. Much is spoken of him; for he is famous among the worthies, and has his name in the first rank. Four eminent instances of his faith are here recorded.
[1.] By faith in the promises made to his ancestors, and in the blessings of a better world, Moses, when he was come to years, arrived at maturity, highly honoured, and eminent for wisdom and learning, refused to be called the son of Pharaoh's daughter, with all the dignities and advantages thence arising, perhaps even of succeeding to the throne of Egypt; choosing rather to suffer affliction with the people of God, as a despised Hebrew, than to enjoy all the glories of the highest human grandeur, and the pleasures of sin, however alluring, which are but for a season, and must in their issue plunge both body and soul into eternal misery; esteeming the reproach of Christ, and all the contempt, scorn, and persecutions, which for the sake of their fidelity to his worship, and faith in his promises, Israel endured, greater riches than the treasures in Egypt, and what in the issue would prove unspeakably his gain in the eternal world; for he had respect unto the recompence of the reward, and looked off from the tempting objects of a flattering but deceitful world, to the substantial portion which he expected in the enjoyment of God for ever and ever. Note; (1.) Faith appears then most gloriously triumphant over the world, when, in the midst of greatness and grandeur, the soul can look down on these trifles, and be ready to part with all for the sake of Christ and his cause. (2.) The pleasures of sin, of the sweetest sin, are momentary; but the punishment of them is eternal. They judge therefore as wisely as religiously, who live in holy self-denial. (3.) As the greatest advantages cannot pay us for the least sin, so are the greatest sufferings to be chosen rather than to offend God; and we shall never see cause to regret what we forego or endure for our fidelity to him. (4.) The reproach of Christ is our truest honour: far from being ashamed of it, we should glory therein as our greatest riches. (5.) There is a recompence of reward, the prospect of which should ever animate our souls, and teach us to count every thing else comparatively as dung and dross, so that we may but gain the glorious prize.
[2.] By faith he forsook Egypt, carrying up with him the children of Israel, confident of the Lord's protection, and not fearing the wrath of the enraged king, nor the mighty hosts with which he pursued them in their way; for he endured undismayed and unshaken, as seeing him who is invisible, higher than the kings of the earth, and able to save to the uttermost. Note; (1.) They who will be faithful to God, must expect troubles, and be fearless of the wrath of man. (2.) A believing view of the invisible God will strengthen us, amidst all present difficulties, steadily to persevere.
[3.] Through faith in God's deliverance of his people from Egypt, and of the greater redemption which should be obtained for Israel by the Lamb of God, the great Messiah, he kept the passover, and observed the peculiar rite then enjoined of the sprinkling of the blood on the door-posts of their houses; lest he that destroyed the first-born of the Egyptians, should touch them, if the blood prevented not his entrance. Note; (1.) Christ is our passover. (2.) His blood upon our consciences is our only protection from the wrath of God.
[4.] By faith in the power and promise of God, Moses stretched forth his rod, and the divided waters opened a passage for the discouraged hosts of Israel; and under his guidance, while he led the way, they passed through the Red-Sea as by dry land: which the Egyptians daringly assaying to do, were drowned, the waters closing upon them, and every man of that terrible host perished. Note; They who persecute God's Israel, only rush upon their own ruin.
6. By faith, which Joshua, Caleb, and others exercised in God's power and veracity, the walls of Jericho fell down of their own accord, when they blew and shouted, after they were compassed about seven days, according to the divine command. Note; (l.) When God is for us, all opposition must fall before us. (2.) The weakest means in his hands are sufficient to bring about the greatest events.
7. Rahab, a woman, a Canaanite, brings up the rear of these faithful worthies: By faith in the promise that God would assuredly give the land of Canaan to the Israelites, the harlot Rahab, now turned unto God, whose grace abounds toward the chief of sinners who return to him, perished not with them that believed not, of the Canaanites; but with her whole family was preserved, when she had given that real proof of her faith, in that she received, concealed, and dismissed the spies of Israel in peace. Note; (1.) The ruin of sinners is their unbelief. (2.) They who cleave to God's people, and faithfully determine to share their weal and woe, will never have reason to repent their choice.
5thly, Unable to enter particularly into the case of every eminent believer recorded in the Old Testament, the apostle recites a cluster of distinguished names, and of the mighty effects which their faith produced.
1. He recites some of their distinguished names. And what shall I more say, when the field is so vast? For the time would fail me, if I enlarged on every individual,-to tell of Gideon and his noble exploits, recorded (Judges vi, vii, 8:;) and of Barak, who before him was eminent for his faith and victory, (Judges 4.) and of Sampson, in life and death so signally remarkable, (Jdg 14:19; Jdg 16:27-30.) and of Jephthae, before whose faith the routed Ammonites fell, (Jdg 11:23-33.) and of David also, so famous in sacred history for dependance on God, (2 Samuel 23 l-5.) and Samuel, and of the prophets, who acted and suffered so nobly in the cause of God and truth, under the mighty influence of divine faith.
2. He mentions many of the glorious acts of faith, which these and other worthies like them, shewed; and any one conversant in the book of God may apply them to several there recorded: Who (1.) through faith subdued kingdoms, as Joshua, David, &c. (2.) Wrought righteousness in their private and public capacities, governing with equity; and in their conversation were examples of every thing good and gracious: (3.) Obtained promises, God remarkably appearing for them, as he had assured them he would in the hour of trial: (4.) Stopped the mouths of lions, as David, Sampson, Daniel; and still the same faith will produce the same effects, in stopping the mouth of the old lion, that he cannot devour: (5.) Quenched the violence of fire, so as to remain unhurt in the midst of the flames, (Dan 3:13-27.) (6.) Escaped the edge of the sword, when in the most imminent danger of their lives: (7.) Out of weakness were made strong, their national affairs restored from the nearest prospect of ruin; their bodily health recovered, when their disease seemed desperate, (2Ki 20:1-7.) and though, in comparison with their foes, weak as infancy, yet, in divine strength, they became more than conquerors: (8.) Waxed valiant in fight, and, trusting in the Lord, marvellously overcame in the day of battle: (9.) Turned to flight the armies of the aliens, though more, and, to human view, incomparably mightier than they: (10.) Women received their dead raised to life again, as in the cases of the widow of Zarephath and the Shunamite: and with respect to the power of faith, as evident in the most acute sufferings, we read that, (11.) Others were tortured, willingly submitting to the most dreadful torments, not accepting deliverance, when only to be obtained at the price of their conscience and some base compliances, rather welcoming death itself than deny the faith, that they might obtain a better resurrection, the prospect of eternal glory raising them superior to all the pangs of nature, and all the terrors of death: (12.) And others had trial of cruel mockings, ridiculed, treated as despicable, and loaded with every opprobrious name; and withal smarted under severe scourgings, yea, moreover, endured the pain and shame of bonds and imprisonment: such has been the portion of saints, more or less, in every age: (13.) They were murdered in a variety of ways: They were some of them stoned; they were sawn asunder, as the Jewish traditions affirm Isaiah was, at the command of the cruel Manasseh; they were tempted to deny their profession and save their lives, by complying with the commands of their persecutors; they were slain with the sword of tyrants and blood-thirsty men; and, where some escaped the fury of their foes by flight, their life was embittered as far as man could embitter it, and made scarcely preferable to death itself: for, (14.) They wandered about in sheep-skins and goat-skins, having no better covering to protect them from the inclemency of the skies, being destitute of any abode, of clothes, and necessary food, afflicted with various miseries, and tormented with endless insults and abuses, (of whom indeed the world was not worthy,) nor deserved so great a blessing as their examples, prayers, and admonitions; and by the wicked they were treated as unfit for human society, and driven out from among men to dreary solitudes; they wandered in deserts, and in mountains, and in dens and caves of the earth, seeking refuge among wild beasts, more hospitable than their savage persecutors; and in the midst of all their sufferings, faith enabled them to persevere, and brought them at last to their eternal rest. For,
3. Their faith was at last crowned with the enjoyment of that Redeemer in whom they trusted. These all having obtained a good report through faith, enrolled in the sacred records as names held up for imitation to the latest ages, received not the promise, saw not that Messiah incarnate in whom their faith centered; God having provided some better thing for us, the manifestation of his Son in the flesh, to whom they had constantly respect, that they without us should not be made perfect; since not by the legal sacrifices, but by the offering of the body of Jesus, both their sins and ours were expiated; and by the same grace revealed in us by his Spirit, we may be saved under our higher dispensation with a greater and more complete salvation. According therefore to the peculiar advantages which we enjoy under the gospel, a peculiar obligation is laid upon us, that our faith should be suitably operative, engaging us to all cheerful obedience, and making us willing sufferers for our Redeemer's sake.
