Hebrews · Chapter 11

V. 1. The definition of faith given in this verse, and exemplified in the various instances following, undoubtedly includes justifying faith, but not directly as justifying. For faith justifies only as it refers to, and depends on, Christ. But here is no mention of him as the object of faith; and in several of the instances that follow, no notice is taken of him or his salvation, but only of temporal blessings obtained by faith. And yet they may all be considered as evidences of the power of justifying faith in Christ, and of its extensive exercise in a course of steady obedience amidst difficulties and dangers of every kind.

Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen-Things hoped for are not so extensive as things not seen. The former are only things future and joyful to us; the latter are either future, past, or present, and those either good or evil, whether to us or others.

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

Verse 1. Faith is the substance of things hoped for] esti de pistiv elpizomenwn upostasiv. Faith is the SUBSISTENCE of things hoped for; pragmatwn elegcov ou blepomenwn. The DEMONSTRATION of things not seen. The word upostasiv, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And elegcov signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, “A whole is greater than any of its parts;” “Equal lines and angles, being placed on one another, do not exceed each other;” or as the deduction from prop. 47, book i., Euclid: “The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides.” elegcov is defined by logicians, Demonstratio quæ fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. “A demonstration of the certainly of a thing by sure arguments and indubitable reasons.” Aristotle uses it for a mathematical demonstration, and properly defines it thus: elegcov de estiv o mh duvatov allwv exeiv, allouJtwv wv hmeiv legomen, “ Elenehos, or Demonstration, is that which cannot be otherwise, but is so as we assert.” Rhetor. ad Alexand., cap. 14, peri elegcou. On this account I have adduced the above theorem from Euclid.

Things hoped for] Are the peace and approbation of God, and those blessings by which the soul is prepared for the kingdom of heaven. A penitent hopes for the pardon of his sins and the favour of his God; faith in Christ puts him in possession of this pardon, and thus the thing that was hoped for is enjoyed by faith. When this is received, a man has the fullest conviction of the truth and reality of all these blessings though unseen by the eye, they are felt by the heart; and the man has no more doubt of God’s approbation and his own free pardon, than he has of his being. In an extended sense the things hoped for are the resurrection of the body, the new heavens and the new earth, the introduction of believers into the heavenly country, and the possession of eternal glory.

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

Verse 1. Knowing that the believing Hebrews had been, and still were exposed to persecution on account of the gospel, and fearing lest they should be thereby cast down, and moved from their steadfastness, the apostle had endeavoured to support them in their adherence to Christ and his cause by suggesting the declaration whereby the prophet Habakkuk had directed and encouraged the Jews on the approach of the Chaldean invasion, namely, the just shall live by faith. He now proceeds to illustrate and improve that saying, by bringing into the view of these Hebrews examples from their own Scriptures of persons who, by a strong faith in God and in his promises, resisted the greatest temptations, sustained the heaviest persecutions, were preserved in imminent dangers, performed most difficult acts of obedience, and at length obtained a distinguished reward. This beautiful discourse, therefore, may be considered as an animated display of the triumphs of faith over the allurements and terrors of the world. But first, to prevent all mistakes, and to show that the noble grace which he speaks of is attainable by men in every age and country, he gives a concise but clear description of it in the following words. Now faith — As if he had said, Now that you may understand what the faith is of which I speak, and may be encouraged to exercise it, and to persevere in so doing, consider its excellence and efficacy. It is the substance of things hoped for — The word upostasiv, here rendered substance, is translated confidence, (Hebrews 3:14,) and may be rendered subsistence, which is its etymological meaning, and also ground, basis, or support. The meaning of the clause seems to be, that faith is a confidence that we shall receive the good things for which we hope, and that by it we enjoy, as it were, a present subsistence or anticipation of them in our souls. It also gives a foundation or ground for our expecting them; because by it we are justified, adopted into God’s family, and born of God’s Spirit, and, therefore, being his children, are heirs of the things for which we hope; namely, of happiness with Jesus immediately after death, of the glorious resurrection of the body at the time of Christ’s second coming, of acquittance and a gracious reception at his judgment-seat, and felicity and glory with him in the new heavens and new earth for ever. The evidence — Elegcov, the conviction, persuasion, or demonstration, wrought in the mind; of things not seen — Of things invisible and eternal, of God and the things of God; giving us an assurance of them in some respects equal to that which our outward senses give us of the things of this visible and temporal world. “The word elegcov,” says Macknight, “denotes a strict proof, or demonstration; a proof which thoroughly convinces the understanding, and determines the will. The apostle’s meaning is, that faith answers all the purposes of a demonstration, because, being founded on the veracity and power of God, these perfections are to the believer complete evidence of the things which God declares have happened, or are to happen, however much they may be out of the ordinary course of things.” The objects of faith, therefore, are much more numerous and extensive than those of hope: the latter are only things future, and apprehended by us to be good; whereas those of faith are either future, past, or present, and those either good or evil, whether to us or others: such as “the creation of the world without any pre-existing matter to form it of, the destruction of the old world by the deluge, the glory which Christ had with his Father before the world began, his miraculous conception in the womb of his mother, his resurrection from the dead, his exaltation in the human nature to the government of the universe, the sin and punishment of the angels, &c. All which we believe on the testimony of God, as firmly as if they were set before us by the evidence of sense.” The reader will easily observe, that though the definition of faith here given, and exemplified in the various instances following, undoubtedly includes or implies justifying faith, yet the apostle does not here speak of it as justifying, or treat of justification at all, but rather shows the efficacy and operation of faith in them who are justified. Faith justifies only as it refers to, and depends on Christ, and on the promises of God through him; in which light it is represented Romans 4., where the apostle professedly describes it. But here is no mention of him as the object of faith: and in several of the instances that follow no notice is taken of him or his salvation, but only of temporal blessings obtained by faith; and yet most of these instances maybe considered as evidences of the power of justifying faith, and of its extensive exercise in a course of steady obedience amidst trials and troubles, difficulties and dangers of every kind. Before we proceed to the particular instances of the power of faith here recorded, it may be proper to remark, that it is faith alone which, from the beginning of the world, under all dispensations of divine grace, and all the alterations which have taken place in the modes of divine worship, hath been in the church the chief principle of living unto God, of obtaining the promises, and of inheriting life eternal.

Verse 1. Now faith is the substance of things hoped for. Paul uses here the same Greek word as in Hebrews 1:3, that the Son is the express image of the Father’s hypostasis, or person. Then faith identifies itself with its object. All the ideas embraced by faith subsist in God: they are all realities, as the existence of deity is a reality. Faith is therefore the evidence of things invisible, the strong argument or demonstration.

1. Now—As if beginning to anticipate that too continued a strain of warning and rebuke might wear upon his hearers, our apostle now suddenly changes his tone to thrilling jubilation. From threatening penalty for unbelief he rises into a lofty peal of exultation over the glories of faith. This faith is not solely ground of safety; it is an inspiration to all sublime moral heroism. It is the basis within the soul of all divine hopes and of all heroic communion with higher things above the things of merely animal sense. This he illustrates by a long line of glorious examples in the sacred record from the creation to the Christian era. All this assumes and affirms that the true Christian faith is the heir and real continuance of that old faith, and that the now faithful Hebrews will be heirs of the faithful of all ages, and will form a real modern extension of the ancient line of faithful heroes. It is one of the many illustrations in Hebrews of what has been called Paul’s habit of “going off at a word,” (and a proof of his authorship of this book,) that this sublime paean is hung upon the word faith, in 10:38, where it occurs in Paul’s favourite formula of justification by faith. He now proceeds to show that faith is not only justifying but inspiring, ennobling, and exalting to the soul. We may further add, that the deduction of this heroic evolution of faith from the saving faith of 10:38, amply refutes the preposterous pretence of some German expositors, (as Lunemann,) that the idea of faith in this epistle is different from Paul’s idea. Nothing is clearer than that, with Paul, faith is not only the mainspring of our salvation, but of our sanctification, and of all our Christian graces, virtues, and heroisms. Nowhere else, indeed, has he so fully expanded that view as here; and so we readily believe that it is by him that it is here expanded. Is—The present proposition is not intended as a complete definition of faith; but is such a statement or modified definition as suits our author’s design of showing how faith is the quickening inspiration of lofty enterprise. Substance—The Greek word (compounded of upo, under, and stasiv, standing) signifies something that stands under an overlying object. Originally and literally, it signifies a basis, foundation, substratum. Our word substance, (derived from the Latin sub, under, and stans, standing,) has the same etymology, and etymologically the same meaning, for substance is a substratum, or base, underlying its properties. Hence our translators, as many scholars, here put the word substance. So Chrysostom says, “For since things are to hope unsubstantiated, faith grants to them a substance; or rather, does not so much grant, as be itself their substance, or existence.” But the true force of the writer’s proposition is, we think, best expressed by the stricter meaning of the word basis, or foundation. The whole current of the chapter shows that what he means is, that faith is within the soul the true subjective foundation of all subjective divine hopes and all supermundane heroisms. Hope, and the things held within the mental conception as things hoped for, have for their subjective basis faith; that power by which all that is transcendent and heroic is embraced in the mind. To translate the word confidence, as Lunemann, Delitzsch, and Alford do, is very flat. By that translation we have the truism that faith is confidence, just as confidence is faith; which are mere identical propositions. Indeed, faith and confidence are the same word in different languages; so that we have faith is faith. Things hoped for are viewed subjectively, as things within the hoping mind; and within the same mind their subjective basis is faith. The soul is a mirror in which are the images of faith as basis, and things hoped for as superstructure. Things hoped for is emphatic, suggesting the inspiring power of immortal and unlimited prospectives within our conception. Evidence—Rather, demonstration, as Alford and others. Things not seen are like a geometrical diagram, planting a demonstration of themselves in the perceiving mind. That demonstration is received and realized by the elevated faith faculty, or predisposition, and is itself a faith forever. And the more vivid the demonstration the more realizing the faith, and the more heroic the soul in the ascending direction. Things not seen, are the realities of God and his universe outside the visible world, which are revealed to our higher intuitions by nature, by divine manifestation, or by the written record. The animal man, the sensualist, never thinks of or truly embraces these truths. The worldly forget them. The atheist denies them. And these are all incapable of that spiritual heroism recorded of the ancient worthies.

There is an obvious parallelism in the clauses substance of things hoped for—evidence of things not seen. There appears, also, to be an anti-climax. The former clause is more impressive, and especially more impressive for the author’s inspiring purpose, than the latter. We would explain this by saying that the last is epexegetical, or explanatory; being, as it were, its confirmatory echo. Faith is the subjective prop of our hopes by being the realization of the great Unseen. How feeble a rendering confidence is of the word for substance, upostasiv, (hypostasis,) and how uniformly it means the underlay, or basis of confidence, or other thing, is a point worthy further illustration. Thus (taking several examples in Robinson’s Greek Testament Lexicon) a classical author speaks of the hypostasis (basis-energy) of the soul under endurance of torments; just as a horseman speaks of the “bottom,” or basal strength, of his steed. Another says, “all the hypostasis (underlying vigour) of the bowels.” Another, of “the appearance of wealth, but not the hypostasis,” (underlying reality.) So Paul (2 Corinthians 11:17) speaks of “this hypostasis, or basis of our boasting.” So (Hebrews 10:35) the beginning of our self-basing in Christ. So, also, several passages adduced from the Septuagint by Whitby, and feebly rendered by him confidence, or expectation. In Ruth 1:12 it is asked, Is there to me any basis of a husband? Ezekiel 19:5: All her basis was lost. Psalms 89:47Psalm 89:47: All my basis is from thee. In all these cases is meant rather the subjective underlay of a subjective confidence than the confidence itself.

V. 2. By it the elders-Our forefathers. This chapter is a kind of summary of the Old Testament, in which the apostle comprises the designs, labours, sojournings, expectations, temptations, martyrdoms of the ancients. The former of them had a long exercise of their patience; the latter suffered shorter but sharper trials.

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

Verse 2. For by it the elders obtained a good report.] By the elders are meant ancestors, forefathers, such as the patriarchs and prophets, several of whom he afterwards particularly names, and produces some fact from the history of their lives.

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

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

Verse 2. By it the elders — Our forefathers, or the pious of former ages; obtained a good report — Emarturhqhsan, received testimony, of God’s approbation of them, or were borne witnesses to by God as persons accepted of him. The word is very comprehensive, implying that God gave a testimony, not only of them, but to them, and they received his testimony, as if it had been the things themselves, of which he testified, verses 4, 5,

39. Hence they also gave testimony to others, and others testified of them. This chapter is a kind of summary of the Old Testament, in which the apostle comprises the designs, labours, sojournings, expectations, martyrdoms of the ancients. The former of them had a long exercise of their patience; the latter suffered shorter, but sharper trials.

Ver. 2. By it the elders obtained a good report. After giving a definition of faith, the apostle proceeds to illustrate its nature and effects by a variety of examples, placing at the head of all these the reputation it obtained for the ancient patriarchs. There have in all ages been some in the church who are universally and deservedly admired for their piety, and the superior excellency of their character, and who will always be held in high esteem throughout all generations. Some of them have been distinguished for particular virtues, which render them illustrious. Abraham is adorned with faith, Moses with meekness, Job with patience, Solomon with wisdom, Paul with zeal, and John with love, all shining in their respective spheres with an unusual degree of holy splendour. Nor has the church in later ages been without its luminaries. The martyrs who suffered in the cause of Christ at various periods, will be had in everlasting remembrance; their zeal and their fidelity can never be forgotten. In later times, since the establishment of religious liberty, there have also in every age been individuals distinguished for personal religion, for their work of faith and labour of love in disseminating the gospel at home and abroad, or by their munificent contributions for its support, and promoting the general interests of humanity and benevolence.

All these virtues however, and the high reputation obtained by the ancient patriarchs, are very properly ascribed to faith. No unbeliever ever attained such excellence, no system of false religion, no vain philosophy, can produce such characters. All that can be said of heathen moralists of former times, and of heathenised christians in our own times, and in our own country, is, that they have at best but partially exemplified the second table of the law, while utterly unmindful of the first and great commandment, and so are utterly destitute of all real virtue, which can have no existence without a supreme affection for Him who is the source of all excellence and of all blessedness. It is faith that makes us deeply to feel our responsibility, and by bringing us into contact with unseen and eternal realities supplies motives to holy obedience, by which the soul is subdued and overcome, and made to shine with a radiance that is divine.

2. For—In proof of its high inspiring power is the whole line of heroic examples. Not by it, as an instrument, but rather in it, as a state or condition. It was as in a frame or atmosphere of faith that the worthies were heroes. Its air was an exhilaration and a tonic. The elders—The men of the olden time, our illustrious spiritual ancestry. Obtained a good report—Literally, were well witnessed to—received a noble testimony; that is, from God, as Abel and Enoch, in verses 4 and 5. The witness to them was immediate and direct; and it is also in the whole line verified by the Old Testament record.

V. 3. By faith we understand that the worlds-Heaven and earth and all things in them, visible and invisible.

Where made-Formed, fashioned, and finished.

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

So that things which are seen-As the sun, earth, stars. Were made of things which do not appear-Out of the dark, unapparent chaos, Genesis 1:2. And this very chaos was created by the divine power; for before it was thus created it had no existence in nature.

Verse 3. Through faith we understand] By worlds, touv aiwnav, we are to understand the material fabric of the universe; for aiwn can have no reference here to age or any measurement of time, for he speaks of the things which are SEEN; not being made out of the things which do APPEAR; this therefore must refer to the material creation: and as the word is used in the plural number, it may comprehend, not only the earth and visible heavens, but the whole planetary system; the different worlds which, in our system at least, revolve round the sun. The apostle states that these things were not made out of a pre-existent matter; for if they were, that matter, however extended or modified, must appear in that thing into which it is compounded and modified, consequently it could not be said that the things which are seen are not made of the things that appear; and he shows us also, by these words, that the present mundane fabric was not formed or reformed from one anterior, as some suppose. According to Moses and the apostle we believe that God made all things out of nothing. See the note on “Genesis 1:1”, &c.

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

Verse 3. Through faith we understand that the worlds — Although the expression, touv aiwnav, generally signifies the ages, yet here the subsequent clause determines its signification to the material fabric of the world, comprehending the sun, moon, and stars, &c., (called by Moses the heaven and the earth, Genesis 1:1,) by whose duration and revolutions time, consisting of days, months, years, and ages, is measured; were framed — Formed, fashioned, and finished, as the word kathrtisqai implies, properly signifying to place the parts of any body or machine in their right order, Ephesians 4:12. It, however, also signifies to make, or produce, as Hebrews 10:5, where it is applied to the body made for Christ. And that it here signifies, not merely the orderly disposition of the parts of the universe, but their production, is plain from the following clause. By the word of God — The sole command of God, without any instrument or preceding matter. The word rhma, here used, properly signifies a word spoken, or a command. It is nowhere used in Scripture to denote the Son of God. His proper title is o logov, the Word. That the worlds were made by the word, order, or command of God, is one of the unseen things which cannot be known but by divine revelation. The apostle, therefore, doubtless refers to the Mosaic account of the creation, Genesis 1:3, &c., where Moses informs us, God said, let there be light, and there was light, &c. As the creation is the fountain and specimen of the whole divine economy, so faith in the Creator is the foundation and specimen of all faith; so that the things which are seen — The earth and heavens, with all that they contain; were not made of things which do appear — Or, of things appearing, or which did appear, as fainomenwn may be properly rendered; that is, they were not made of any pre-existing matter, but of matter which God created and formed into the things which we see; and having formed them, he placed them in the beautiful order which they now hold, and impressed on them the motions proper to each, which they have retained ever since. “This account of the origin of things, given by revelation, is very different from the cosmogony of the heathen philosophers, who generally held that the matter of which the worlds were composed was uncreated and eternal; consequently, being independent of God, and not obedient to his will, they supposed it to be the occasion of all the evil that is in the world. But revelation, which teaches us that the things which are seen were not made of matter which did appear before they were made, but of matter which God had brought into existence; by thus establishing the sovereignty of God over matter, hath enlarged our ideas of his power, and strengthened our faith in his promises concerning the felicity of good men in the life to come. For the creation of the new heavens and the new earth, and the glories of the city of the living God, do not, in order to their formation, require more power than the creation of the present universe; and therefore, if we believe that the worlds were formed by the word of God from nothing, every other exercise of faith will be easy to us.

Ver. 3. Through faith we understand that the worlds were framed by the Word of God. He said, Let there be light, and there was light. He also said, Let the dry land appear, and the seas retired from the mountains, leaving the fine shapes of landscape and rivers in their retreat. The great Creator knew that at his command the effects would follow; and it was so. In like manner we should have faith in the promises of his word, and the blessing shall be ours. What a definition of faith. Were ever ideas more just, or language more appropriate. Our Saviour had said the same before. “The words that I speak unto you are spirit, and they are life.”

3. Through faith—As instrument, or means. We—Lunemann justly notes, that while this example commences the series with the creation, it does not form one example in the line of elders; for it is we who entertain this faith, and not the elders alone, though, perhaps, the we is inclusive of the elders. The proper reasons why our author begins with this instance are: 1. That it is at the chronological beginning of the series, namely, at the very creation itself; and, 2. It exemplifies the last clause of the definition; it shows how faith is demonstration of the unseen, of the supermundane. What this faith is, we know, for we all entertain it. We understand—The Greek verb expresses action of the higher, or intuitive, faculties of man, the spirit; that is, we intuitize. This intuitive faculty sees the invisible truth by direct looking at it, as the eye sees a visible object. See note on 1 Thessalonians 5:23. Were framed—Were brought to completion from crude conditions. The word does not designate absolute creation from nothing, but an adjusting of parts and a construction of a symmetrical whole. By the word of God—By the divine command, as in the first chapter of Genesis—a figurative expression for the divine energy in action. There is here no reference to the personal Word, nor to the mediation of the Son in the creation, as in Hebrews 1:2, but an affirmation that God is maker. So that—Rather, to the end that. God’s word, or active energy, framed… the worlds purposely, so that the visible sprung not from things appearing. Things which are seen—The completed system of definite things making up the visible world. Or, as the singular is used in the Greek, to blepwmenon, literally, the seen, the visible, it means the whole system taken as a complex unit. Things that do appear—The difference between the seen, or the visible, and the appear, or apparent, is, that the former is considered as perceived by only the one sense of sight, the latter by any sense or perceptive power; and if by any perceptive power, divine as well as human, then the non-apparent would be about equivalent to the non-existent; for what omniscience cannot perceive must be non-existent. It is disputed whether the not connects with made, so as to say that the visible was not made, or did not come from the apparents, or with appear, so as to say that the visible came from the non-apparents. Though the order of the Greek words suggests the former, yet Stuart and Delitzsch ably maintain, by good Greek precedents, the latter. And rendering it the visible system was made from non-apparents, the non-apparents Delitzsch holds to be the creative divine powers and forces. In that case the meaning would be, that creation is by omnipotence out of nothing. Stuart, however, ingeniously suggests, that to say that the world was made “out of nothing,” seems to imply that nothing was a something out of which it was made, and he concludes that our author expresses the thought correctly when he says, that the visible was not made out of perceptible antecedents, or, in other words, previous materials. But, note, 1. The force of the word framed, meaning constructed, put together, indicates that our author is describing formation of worlds, not origination of their substance. He is speaking of shaping materials into organisms, not bringing the materials into existence from non-existence. 2. The Greek word for made signifies to begin to exist, to become, to take existence; but to begin to exist as a framed system. We have, then, the rendering: the worlds were framed so that the visible system came into existence from non-apparents. It is, then, of the organizing of the visible system that our writer is speaking. And what are the non-apparents from which it took organic existence? 3. If we rightly understand, they are the primitive elements—the chaos of Genesis. Philosophers are generally agreed that the atoms of which things consist, and the worlds were framed, are themselves imperceptible to any human sense. They are, individually, so minute that no eye and no magnifying power can reach them. Nobody ever saw the atom, though every body believes its existence. We see it by the eye, not of sense, but of intuitive reason. That is, by faith we intuitize that the worlds were organized, so that the visible system took organic form from imperceptible elements.

V. 4. By faith-In the future Redeemer.

Abel offered a more excellent sacrifice-The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement.

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

By which faith he obtained both righteousness and a testimony of it: God testifying-Visibly that his gifts were accepted; probably by sending fire from heaven to consume his sacrifice, a token that justice seized on the sacrifice instead of the sinner who offered it.

And by it-By this faith.

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

Verse 4. By faith Abel offered-a more excellent sacrifice] pleiona qusian. More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his GIFTS, toiv dwroiv. The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God’s justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God’s holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known.

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

Verse 4. By faith — In the divine command or appointment, signified unto him by some supernatural revelation, and by faith in the future Redeemer; Abel offered a more excellent sacrifice — The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement; than Cain — Whose offering testified no such faith, but was merely a bare acknowledgment of God as the Creator. Macknight, after Kennicott, translates pleiona qusian, more sacrifice, observing, “In this translation I have followed the critics, who tell us that pleiona, in the comparative degree, signifies more in number rather than more in value.” Accordingly it is said, (Genesis 4:4,) Abel ALSO brought of the firstlings of his flock, and of the fat thereof; “that is, beside the fruit of the ground, which was one of his gifts, he also brought the fattest of the firstlings of his flock; so that he offered a sin-offering as well as a meat or bread-offering, and thereby showed both his sense of the divine goodness, and of his own sinfulness. Whereas Cain, having no sense of sin, thought himself obliged to offer nothing but a meat-offering; and made it, perhaps, not of the first-fruits, or of the best of the fruits.” By which faith Abel obtained both righteousness, and a testimony of it, God testifying visibly that his gifts were accepted. Moses does not say in what manner God testified his respect to Abel and his offering, but from Cain’s being very wroth, as we learn Genesis 4:5, we may believe it was by some outward visible sign. And as in after-times God testified his acceptance of particular sacrifices by sending down fire upon them to consume them, it is probable that he bore witness to Abel’s in that way, thus giving a token that justice seized on the sacrifice instead of the sinner. It is of importance to observe, that God’s acceptance of Abel’s sin-offering is a proof that propitiatory sacrifices were of divine appointment, otherwise his offering, being will-worship, must have been offensive to God, and rejected. Besides, as Hallet justly observes, flesh not being permitted to be eaten by men till after the flood, Abel must have thought it unlawful to kill any animal, unless God had ordered it to be killed as a sacrifice. And by it — By his faith; he, being dead, yet speaketh — That a sinner is accepted only through faith in the great Sacrifice. See notes on Genesis 4:3-5.

Ver. 4. By faith Abel offered a more excellent sacrifice. This is illustrated in Gen 4. And by it he, being dead, yet speaketh. He believed in the promised Messiah, and obtained the witness that he was righteous. And though slain by Cain his brother, he still lives, and still speaks in the records of truth. The jews were correct in their estimation, that they had eternal life promised in the scriptures.

4. Abel—Passing in significant silence the first of the human race, Adam, and the first born of the race, Cain, our author finds in the second born, Abel, the first decisive instance of heroic faith. More excellent sacrifice—Literally, a more sacrifice; it was more truly an actual offering than Cain’s, because offered in faith. By which, may by its gender be referred to faith or to sacrifice. Lunemann and Alford refer it to the former; but by faith… by which makes a very awkward structure of sentence. The true meaning seems to be, that his faithful sacrifice it was which obtained witness from God, exhibited in the divine “respect” thereto. Genesis 4:4. God testifying—The Septuagint says, (Genesis 4:4,) “And God looked upon Abel and upon his gifts.” Yet is not a designation of time, but signifies notwithstanding, and points the antithesis that, though dead, he nevertheless speaks. But the permanent present tense of speaks expresses the full idea that Abel is forever speaking. What he speaks is not here said. In Hebrews 12:24, our author, in allusion to Genesis 4:10, makes the blood of Abel speak terrible things; but here, by his faith and sacrifice Abel speaks something glorious; namely, he tells us through all ages that faith, evidenced by good works, obtains favour and testimony from God. He is the first memorable example that piety and God, as against wickedness, are on the same side.

V. 5. Enoch was not any longer found among men, though perhaps they sought for him as they did for Elijah, 2 Kings 2:17. He had this testimony-From God in his own conscience.

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

Verses 5, 6. By faith — That is, his firm faith in the being and perfections of God, especially his omnipresence, omniscience, omnipotence; his truth, justice, mercy, and goodness; and in consequence of that exemplary holiness which was the fruit of this faith; Enoch was translated — Meteteqh, was removed, namely, in a miraculous manner, from among men, God taking him out of this sinful and miserable world to himself. See notes on Genesis 5:22-24. That he should not see death — He was changed probably in a moment, as Elijah afterward was, and as those saints shall be that are found alive at Christ’s second coming; and was not any longer found — Among men; an expression which implies he was translated privately, and that some (his relations and friends, doubtless) sought for him, as the sons of the prophets sought for Elijah; (2 Kings 2:17;) because God had translated him — To what place these holy men were translated is not said; but their translation in the body, as Macknight observes, is recorded for an example, to assure believers that, in due time, they also shall live in the heavenly country in the body, and to excite them in that assurance to imitate Enoch’s faith. For before his translation he had this testimony — From God in his own conscience; that he pleased God — The verb euaresthsai, here used, occurs only in this epistle, namely, in this and the following verse, and in chap. 13:16, in the passive voice, where it is rendered, God is well pleased. Three things are included in our pleasing God; that our persons be accepted; that our duties be approved of; and that we have a testimony that we are righteous or justified, as Abel and Enoch had, and as all true believers have. This is that pleasing of God which is appropriated to faith alone, and which alone shall receive an eternal reward. In a lower sense, however, there may be many acts and duties with which, as to the matter of them, God may be pleased, and which he may reward in this world without faith; as the destruction of the house of Ahab by Jehu. Enoch walked with God, and therefore is said to please him; that is, he set God always before him, and thought, spoke, and acted as one that considered he was always under God’s eye, and he made it his daily business to worship and serve him acceptably. But without faith — In the being, attributes, superintending providence, and grace of God; it is impossible — For a fallen, sinful, and weak creature, such as man is, and such as Enoch undoubtedly was; to please him — Though no particular revelation is mentioned as the object of Enoch’s faith, yet from Moses’s telling us that he walked with, or pleased God, it is certain that his faith in those doctrines of religion, which are discoverable by the light of nature, and which are mentioned in this verse, must have been very strong, since it led him habitually to walk with God, so as to please him; for he that cometh to God — In prayer, or any other act of worship, or who endeavours to serve him; must believe that he is — That he exists, and that he is a rewarder of them who diligently seek him — And therefore, that he is wise and mighty, holy, just, and good. “By representing the existence of God and his government of the world as objects of faith, the apostle hath taught us, that the truths of natural religion are equally the objects of faith with the truths of revelation. And this doctrine is just. For the evidence by which the truths of natural religion are supported, being of the same kind with the evidence which supports the truths of revelation, namely, not demonstrative, but probable evidence, the persuasion produced by that kind of evidence in matters of natural religion, is as really faith as the persuasion which the same evidence produces in matters of revelation. Further, the faith or persuasion of the truths of natural religion which men attain, being as much the effect of attention, impartial search, and prayer, as the faith which they attain of the truths of revelation, it is as much a matter of duty, and as pleasing to God, [as far as it extends,] as faith in the truths of revelation.” — Macknight.

Ver. 5. By faith Enoch was translated. He was the righteous son of a wicked father; and walking with God on earth, he became prepared to dwell with him in heaven. Rabbi Manasse ben Israel proves the resurrection of the dead from the translation of Enoch, as in other parts of his book. How strange then that the author of the divine legation of Moses should deny, like the sadducees, that immortality was promised under the law.

5. Example of Enoch. Translated—Transferred, like Elijah, (2 Kings 2:11,) bodily from earth to heaven. That—In order that. It was the divine purpose that Enoch should be in the patriarchal dispensation the example of the immortality of man and the glorification of the faithful. So was Elijah in the Mosaic dispensation; and, crowning all, Christ in his own dispensation. So the pre-Christian writer, Sirach, says, (44:16,) “Enoch pleased the Lord, and was translated, an example of repentance to the generations.” And, again, (49:14,) “Upon the earth was no man created like Enoch; for he was even taken up from the earth.” And Josephus says, “He went to the divinity.” That—In order that; expressive of the divine purpose. See death—Experience death, Luke 2:26. He passed thus the glorious resurrection “change” (note on 1 Corinthians 15:51) without passing through the agony of dissolution. His spirit dwelt not in paradise; but both body and spirit ascended to the highest heaven. Not found—No human search on earth could discover him. So Livy says of Romulus, “Nor then was Romulus on earth.” He had this testimony—That is, it stands testified, before his translation, in the Genesis history, (Genesis 5:24,) that he “walked with,” that is, pleased, God.

V. 6. But without faith-Even some divine faith in God, it is impossible to please him.

For he that cometh to God-in prayer, or another act of worship, must believe that he is.

Verse 6. He that cometh to God] The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God, 1st, a priori; and 2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: and 3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God.

Verses 5, 6. By faith — That is, his firm faith in the being and perfections of God, especially his omnipresence, omniscience, omnipotence; his truth, justice, mercy, and goodness; and in consequence of that exemplary holiness which was the fruit of this faith; Enoch was translated — Meteteqh, was removed, namely, in a miraculous manner, from among men, God taking him out of this sinful and miserable world to himself. See notes on Genesis 5:22-24. That he should not see death — He was changed probably in a moment, as Elijah afterward was, and as those saints shall be that are found alive at Christ’s second coming; and was not any longer found — Among men; an expression which implies he was translated privately, and that some (his relations and friends, doubtless) sought for him, as the sons of the prophets sought for Elijah; (2 Kings 2:17;) because God had translated him — To what place these holy men were translated is not said; but their translation in the body, as Macknight observes, is recorded for an example, to assure believers that, in due time, they also shall live in the heavenly country in the body, and to excite them in that assurance to imitate Enoch’s faith. For before his translation he had this testimony — From God in his own conscience; that he pleased God — The verb euaresthsai, here used, occurs only in this epistle, namely, in this and the following verse, and in chap. 13:16, in the passive voice, where it is rendered, God is well pleased. Three things are included in our pleasing God; that our persons be accepted; that our duties be approved of; and that we have a testimony that we are righteous or justified, as Abel and Enoch had, and as all true believers have. This is that pleasing of God which is appropriated to faith alone, and which alone shall receive an eternal reward. In a lower sense, however, there may be many acts and duties with which, as to the matter of them, God may be pleased, and which he may reward in this world without faith; as the destruction of the house of Ahab by Jehu. Enoch walked with God, and therefore is said to please him; that is, he set God always before him, and thought, spoke, and acted as one that considered he was always under God’s eye, and he made it his daily business to worship and serve him acceptably. But without faith — In the being, attributes, superintending providence, and grace of God; it is impossible — For a fallen, sinful, and weak creature, such as man is, and such as Enoch undoubtedly was; to please him — Though no particular revelation is mentioned as the object of Enoch’s faith, yet from Moses’s telling us that he walked with, or pleased God, it is certain that his faith in those doctrines of religion, which are discoverable by the light of nature, and which are mentioned in this verse, must have been very strong, since it led him habitually to walk with God, so as to please him; for he that cometh to God — In prayer, or any other act of worship, or who endeavours to serve him; must believe that he is — That he exists, and that he is a rewarder of them who diligently seek him — And therefore, that he is wise and mighty, holy, just, and good. “By representing the existence of God and his government of the world as objects of faith, the apostle hath taught us, that the truths of natural religion are equally the objects of faith with the truths of revelation. And this doctrine is just. For the evidence by which the truths of natural religion are supported, being of the same kind with the evidence which supports the truths of revelation, namely, not demonstrative, but probable evidence, the persuasion produced by that kind of evidence in matters of natural religion, is as really faith as the persuasion which the same evidence produces in matters of revelation. Further, the faith or persuasion of the truths of natural religion which men attain, being as much the effect of attention, impartial search, and prayer, as the faith which they attain of the truths of revelation, it is as much a matter of duty, and as pleasing to God, [as far as it extends,] as faith in the truths of revelation.” — Macknight.

Ver. 6. Without faith it is impossible to please God. The sacrifices of the fathers were only instructive emblems; it was faith in the promise which animated their souls. Paul here illustrates the true design of faith, which is to bring sinners to God, for no man will come to him, except he believe that he is, and that he is the rewarder of those that seek him.

6. But—This testimony could not have been given to Enoch without faith. For—universal reason, alike for Enoch and for us. Impossible—For without faith on our part there can be no mutual communion with God. In order to “walk with God” a man must have sympathy, love, and faith towards God. Cometh to God—To worship, as the Israelites came into his presence in the sanctuary. Compare Hebrews 7:25; 10:1. He is—An atheist cannot adore God. God’s admitted existence is the first condition of possible worship. And faith in the existence of the true God is necessary to true worship. He may be, indeed, imperfectly apprehended; the conception may be limited and finite. Nevertheless, he must be held by faith to be a supreme Being, who is on the side of truth and righteousness. He is felt to be the personal “power without us,” and above us, “that makes for righteousness.” As such this holy line of witnesses, running adown the pages of sacred history, realized God in their “faith.” And this realization of a holy Supreme it was that distinguishes them from idolaters of all lands and ages, and from atheists. By this faith they aspired to communion with and likeness to a righteous God, and God accepted their faith, however imperfect, “for righteousness.” He granted them his favour, communed with them by his Spirit, revealed himself by a whole series of supernatural manifestations, and prepared their race for the bringing forth of his Son in due time. A rewarder—They believed that inestimable blessings would descend from the friendship of the Holy God. Diligently seek him—The expressive Greek verb, ekzhtein, is, seek him out from; that is, from all idolatries, atheisms, and wickednesses. God has his witness in every human heart; yet through that witness must He be sought out.

V. 7. Noah being warned of things not seen as yet-Of the future deluge. Moved with fear, prepared an ark, by which open testimony he condemned the world-Who neither believed nor feared.

Verse 7. By faith Noah] See the whole of this history, Genesis 6:13. Warned of God] xrhmatisqeiv. As we know from the history in Genesis that God did warn Noah, we see from this the real import of the verb crhmatizw, as used in various parts of the New Testament; it signifies to utter oracles, to give Divine warning.

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

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

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

Verse 7. By faith Noah — The third person mentioned in Scripture, to whom testimony was particularly given that he was righteous; and therefore, the apostle brings him forward as a third example of the power and efficacy of faith, declaring also wherein his faith wrought and was effectual. Being warned of God — Crhmatisqeiv, literally, being admonished by a divine oracle, or by a particular and express revelation; of which see Genesis 6:13; of things not seen as yet — That is, not only as being future, but of such a nature that no one had ever seen or heard of any thing like them, namely, the dissolution of the world by a flood, and the destruction of all its inhabitants; yet this discovery Noah received with faith, a discovery which had two parts; the first, a declaration of the purpose of God to destroy the whole world; the second, a direction respecting the steps which Noah was to take for the preservation of his family from the impending ruin. Accordingly it had a two-fold effect on Noah; producing, 1st, Fear from the threatening; 2d, Obedience in building the ark, according to the direction. The application of this example of Noah to these Hebrews was highly proper and reasonable; for they stood now on their trial, whether they would be influenced by faith or unbelief; for here they might see, as in a glass, what would be the effect of the one and the other. Moved with fear — Eulabhqeiv, a religious, reverential, and awful fear; prepared an ark — Doubtless amidst many insults of profane and wicked men, the preparing of such a vessel, or any thing like it, being a new thing on the earth, and not to be effected without immense labour and cost; to the saving — Eiv swthrian, for the salvation; of his house — We have here an instance in which salvation signifies a temporal deliverance. By the which — Di hv, by which faith, or by which ark, for the relative may agree with either; he condemned the world — Who neither believed nor feared. Persons are said, in other places of Scripture, to condemn those against whom they furnish matter of accusation and condemnation. See Titus 3:11. It appears, from 2 Peter 2:5, that during the time in which the ark was building, Noah was a preacher of righteousness to the people of that generation, calling them to repentance, and warning them of approaching destruction, if they remained impenitent; and that on the ground of the revelation which God had made to him, with which he doubtless acquainted them. But all the time of warning, being carnally secure, and unmoved by his threatenings, they continued to be unbelieving, impenitent, and disobedient, even to the last hour, Matthew 24:38, 39; for which cause they were not only destroyed temporally, but shut up in the everlasting prison, 1 Peter 3:19, 20. And became heir — A partaker of; the righteousness which is by faith — And entitled to the rewards thereof in a future and eternal world, of which his temporal deliverance, though so amazing, was only an emblem. “The faith of Noah is proposed for our imitation, to assure us that they who believe and obey God shall be safe in the midst of a fallen world, while the wicked shall be condemned and destroyed.”

The apostle has now passed through the first period of Scripture records from the beginning of the world to the flood; and therein hath considered the examples of all, concerning whom it is testified in particular that they pleased God; and he hath shown, that they all pleased him, and were righteous, by faith; and that their faith was effectual to preserve them in that state of divine favour, by enabling them to persevere in the practice of all the duties required of them, notwithstanding the difficulties and oppositions they met with. Hereby he confirms his doctrine respecting the necessity and efficacy of faith, and proves to these Hebrews, that if they did not persevere in their profession, it was because of their unbelief, seeing that true faith would certainly render them steadfast in their adherence to it, whatever difficulties they should have to encounter. Hence he proceeds to the next period, (extending from the renovation of the world in the family of Noah to the giving of the law,) to manifest that in every state of the church the way of pleasing God was one and the same; as also that faith still retained its efficacy under all economical alterations. The person whom, in this period, he first speaks of as having a testimony in the Scripture of being righteous, is Abraham; on whose example, by reason of the eminence of his person, the relation of the Hebrews to him, (deriving from him, under God, all their privileges, temporal and spiritual,) the efficacy of his faith with the various successful exercises of it, he dwells at large from hence to the end of verse 18.

Ver. 7. By faith Noah, being warned of God — prepared an ark. The deluge was then at the distance of one hundred and twenty years, yet he believed the warning, and acted accordingly. Genesis 6.-8. We might here ask the students of nature, and the lovers of geology, who study liberally, enlightened by science, and with intense application, whether it were possible for any human being to escape destruction in a deluge which floated on our coalfields an infinitude of algae [reeds] which could grow only in the torrid zones, and stratified our mountains for a long time with a succession of tides? It was therefore the Word of the Lord, who appeared in person to Noah, and instructed him how to build the flotilla of the ark.

7. Example of Noah. Not seen—An allusion to verse 1. Things not seen, are often things not hoped for, but the reverse. As yet—But were soon to be seen; in this a striking parallel of our unseen future of death, resurrection, judgment, and eternity. Well for us if our faith in those things not seen as yet results, like Noah’s, in our salvation. Moved with fear— A reverent and faithful fear produced by the warning, and his faith therein. The word which, may be grammatically referred either to salvation, ark, or faith. Most modern commentators refer it to faith. Note on verse 4. Condemned the world—Not as judge but as witness, exhibiting proof that they were guilty in not taking warning, and trusting by faith in God. Compare Matthew 12:41, 42; Luke 11:31, 32; Romans 2:27. They loved their sins and disbelieved God. It is a solemn spectacle to see one man right and all the rest of the world wrong. Let no man depend upon numbers for salvation. God is greater than the world. Righteousness… by faith—The doctrine of Paul, of Luther, and of Wesley. We become friends with God by entire trust in God. And the passage is a remarkable occult proof of Pauline authorship; showing Paul as assuming that his words are now well understood from his former treatment of that subject.

V. 8. Genesis 12:1, 4, 5

Verse 8. Abraham, when he was called] See on Genesis 12:1-4. Not knowing whither he went.] Therefore his obedience was the fullest proof of his faith in God, and his faith was an implicit faith; he obeyed, and went out from his own country, having no prospect of any good or success but what his implicit faith led him to expect from God, as the rewarder of them that diligently seek him. In all the preceding cases, and in all that follow, the apostle keeps this maxim fully in view.

Verse 8. By faith — In the divine promises; Abraham when he was called — The call here intended is referred to Genesis 12:1; to go out — From his father’s house and native land; into a place far distant, which God promised he should afterward receive for an inheritance — Without disputing or murmuring, obeyed; and — Relying on the power and veracity of God; went out, not knowing whither he went — Although he did not know the country to which he was going, nor whether it was a good or a bad land.

Ver. 8, 9. By faith Abraham, when called by “the God of glory,” left his country and his kindred, and sojourned in the land of promise, as in a strange country. This was an eminent instance of faith. At the command of God Abraham parted with all that was dear to him, to wander in a strange land, not knowing whither he went, and had nothing to support him but the promise of God. His was indeed a life of faith; whithersoever he went he walked by faith, trusting to divine direction, and lived on things unseen. Though Canaan was promised him he never possessed it, but walked through it as a stranger, and only obtained a buryingplace which he bought of the sons of Heth. He had left large possessions in Mesopotamia, without indemnity or reward, trusting in God to make good his promises. Howbeit his heart was not set upon the good land, he thought not of taking up his rest there, but went from place to place, as a pilgrim and a stranger, looking for a celestial inheritance. Canaan was to Abraham “a strange country,” where he had no affinities and no attachments, and in this he is a pattern to all true believers in every period of time.

Whatever they possess of temporal good, it is not that upon which their hearts are set: their prayer will ever be, give me not my portion with the men of this world. They will not consider the present state as their home or restingplace, but their Father’s house which is in heaven. Their best friends do not dwell here, they find no congeniality with men of worldly principles and pursuits; their conversation is in heaven, from whence they are looking for the Saviour. They expect to meet with difficulties, and to be treated here as strangers. The world know us not, because they knew not Him who came to save and to redeem. After a little more faith and patience we shall be where we shall know even as we are known, and see even as we are seen.

8. Example of Abraham. As the great typical example of faith, both with Jewish writers (note on Galatians 3:6) and St. Paul, Abraham with Sarah fills a long paragraph, 8-20. And the similarity of the treatment here is good proof that Paul’s idea of faith is still the same, and this epistle by his hand. Called—A well supported reading in the Greek would read Abraham the called. And that reading would mean, according to Delitzsch, Abraham the well known, or historically illustrious as the called—a very suitable and significant meaning. But Alford, in accordance with the old Greek commentators, interprets it the man who previously was called Abram, and was subsequently named Abraham. The reading, however, without the article, is, probably, the true one, and the reference is to “the call of Abraham.” Go out into a place—Modern research suggests the probability that Abraham’s going out was part of a great western movement of the Asiatic peoples. But Abraham’s great peculiarity was, that he went under divine guidance, about to plant a special race in a special spot for a future divine history. By his faithfulness he became the founder of that race whose history stands alone in the history of the world. Went out—As Noah launched forth upon the unknown waters, so Abraham started forth into unknown lands. So the man of faith looks onward and upward to an unknown but blessed home.

V. 9. By faith he sojourned in the land of promise-The promise was made before, Genesis 12:7.

Dwelling in tents-As a sojourner.

With Isaac and Jacob-Who by the same manner of living showed the same faith Jacob was born fifteen years before the death of Abraham. The joint heirs of the same promise-Having all the same interest therein. Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. Genesis 17:8

Verse 9. By faith he sojourned in the land of promise] It is remarkable that Abraham did not acquire any right in Canaan, except that of a burying place; nor did he build any house in it; his faith showed him that it was only a type and pledge of a better country, and he kept that better country continually in view: he, with Isaac and Jacob, who were heirs of the same promise, were contented to dwell in tents, without any fixed habitation.

Verses 9, 10. By faith, &c. — Believing that Canaan was promised to him and his seed only as a type of a better country, he acquired no possessions therein except a burying-place, and built no houses there; but sojourned in the land of promise as in a strange country — Allotian, a country belonging to others, dwelling in tents, as a sojourner; with Isaac and Jacob — Who by the same manner of living showed the same faith. Jacob was born fifteen years before the death of Abraham, as is evident from the account of the lives of the patriarchs given in Genesis. Isaac and Jacob are said to be heirs with Abraham of the same promise, because they all had the same interest therein; and Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. In saying that Abraham dwelt in tents with Isaac and Jacob, the apostle does not mean that they all three dwelt together in one family, and one place, while they were in Canaan; for Abraham and Isaac had separate habitations when Jacob was born. But he means that, while in Canaan, they all dwelt in tents; and by applying this observation to the two latter, as well as to Abraham, the apostle praises their faith likewise. For, since Canaan belonged to them as joint heirs with their father, by dwelling there in tents as sojourners, they showed that they also knew the true meaning of the promise, and looked for a better country than Canaan. For he looked for — He expected at length to be led on to; a city which hath foundations — Whereas a tent hath none. Grotius thinks Abraham hoped that his posterity should have, in the land of promise, a city that God would prepare for them, in a special manner, namely, Jerusalem. But such an interpretation is, 1st, Expressly contrary to the exposition given by the apostle himself of this expression, verse 16: 2d, It is not suitable to God’s dealing with Abraham, and to the nature and effects of the holy patriarch’s faith, that he should have nothing to encourage him in his pilgrimage but a hope that, after many generations, his posterity should have a city to dwell in, in the land of Canaan, wherein the condition of most of them was not better than his in tents: 3d, To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterward, and that but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example to gospel believers, as he is here proposed to be. This city, therefore, which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath prepared for all true believers with himself after this life; it being the place of their everlasting abode, rest, and refreshment, and that with the expectation of which Abraham and the following patriarchs comforted and supported themselves amidst all the toil and labour of their pilgrimage. Whose builder and maker is God — Of which God is the sole contriver, former, and finisher. “The word tecnithv, translated builder, denotes one who constructs any house or machine; an architect. But the other word, dhmiourgov, signifies one who forms a people by institutions and laws. The apostle joins this term to the other to show that God is both the Founder and the Ruler of that great community of which the spiritual seed of Abraham is to make a part. From God’s being both the Founder and Ruler of the city which the seed of Abraham are to possess, it may justly be inferred that the glory, security, privileges, and pleasures of their state are such, that in comparison of them, the advantages or security found in any city or commonwealth on earth are nothing, and but of a moment’s duration.” — Macknight.

Ver. 8, 9. By faith Abraham, when called by “the God of glory,” left his country and his kindred, and sojourned in the land of promise, as in a strange country. This was an eminent instance of faith. At the command of God Abraham parted with all that was dear to him, to wander in a strange land, not knowing whither he went, and had nothing to support him but the promise of God. His was indeed a life of faith; whithersoever he went he walked by faith, trusting to divine direction, and lived on things unseen. Though Canaan was promised him he never possessed it, but walked through it as a stranger, and only obtained a buryingplace which he bought of the sons of Heth. He had left large possessions in Mesopotamia, without indemnity or reward, trusting in God to make good his promises. Howbeit his heart was not set upon the good land, he thought not of taking up his rest there, but went from place to place, as a pilgrim and a stranger, looking for a celestial inheritance. Canaan was to Abraham “a strange country,” where he had no affinities and no attachments, and in this he is a pattern to all true believers in every period of time.

Whatever they possess of temporal good, it is not that upon which their hearts are set: their prayer will ever be, give me not my portion with the men of this world. They will not consider the present state as their home or restingplace, but their Father’s house which is in heaven. Their best friends do not dwell here, they find no congeniality with men of worldly principles and pursuits; their conversation is in heaven, from whence they are looking for the Saviour. They expect to meet with difficulties, and to be treated here as strangers. The world know us not, because they knew not Him who came to save and to redeem. After a little more faith and patience we shall be where we shall know even as we are known, and see even as we are seen.

9. A strange—That is, as somebody else’s, and not his own, country; though by divine promise most truly his own. Tabernacles—That is, tents; the abodes of wanderers and strangers, the striking image of transitory residence. Same promise—And same faith, as in verse 21.

V. 10. He looked for a city which hath foundations-Whereas a tent has none.

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

Verse 10. For he looked for a city which hath foundations] He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing.

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

Verses 9, 10. By faith, &c. — Believing that Canaan was promised to him and his seed only as a type of a better country, he acquired no possessions therein except a burying-place, and built no houses there; but sojourned in the land of promise as in a strange country — Allotian, a country belonging to others, dwelling in tents, as a sojourner; with Isaac and Jacob — Who by the same manner of living showed the same faith. Jacob was born fifteen years before the death of Abraham, as is evident from the account of the lives of the patriarchs given in Genesis. Isaac and Jacob are said to be heirs with Abraham of the same promise, because they all had the same interest therein; and Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. In saying that Abraham dwelt in tents with Isaac and Jacob, the apostle does not mean that they all three dwelt together in one family, and one place, while they were in Canaan; for Abraham and Isaac had separate habitations when Jacob was born. But he means that, while in Canaan, they all dwelt in tents; and by applying this observation to the two latter, as well as to Abraham, the apostle praises their faith likewise. For, since Canaan belonged to them as joint heirs with their father, by dwelling there in tents as sojourners, they showed that they also knew the true meaning of the promise, and looked for a better country than Canaan. For he looked for — He expected at length to be led on to; a city which hath foundations — Whereas a tent hath none. Grotius thinks Abraham hoped that his posterity should have, in the land of promise, a city that God would prepare for them, in a special manner, namely, Jerusalem. But such an interpretation is, 1st, Expressly contrary to the exposition given by the apostle himself of this expression, verse 16: 2d, It is not suitable to God’s dealing with Abraham, and to the nature and effects of the holy patriarch’s faith, that he should have nothing to encourage him in his pilgrimage but a hope that, after many generations, his posterity should have a city to dwell in, in the land of Canaan, wherein the condition of most of them was not better than his in tents: 3d, To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterward, and that but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example to gospel believers, as he is here proposed to be. This city, therefore, which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath prepared for all true believers with himself after this life; it being the place of their everlasting abode, rest, and refreshment, and that with the expectation of which Abraham and the following patriarchs comforted and supported themselves amidst all the toil and labour of their pilgrimage. Whose builder and maker is God — Of which God is the sole contriver, former, and finisher. “The word tecnithv, translated builder, denotes one who constructs any house or machine; an architect. But the other word, dhmiourgov, signifies one who forms a people by institutions and laws. The apostle joins this term to the other to show that God is both the Founder and the Ruler of that great community of which the spiritual seed of Abraham is to make a part. From God’s being both the Founder and Ruler of the city which the seed of Abraham are to possess, it may justly be inferred that the glory, security, privileges, and pleasures of their state are such, that in comparison of them, the advantages or security found in any city or commonwealth on earth are nothing, and but of a moment’s duration.” — Macknight.

10. For—Reason for his adventurous movement; he had a higher land in view, which regulated his course in this earthly land. A city—Unlike this rural earthly land. Foundations—Unlike these tents, so soon to be taken up, and so easily blown away. The city was not, as Grotius understood, the future earthly Jerusalem; but that higher and heavenly Jerusalem, the antitype of the lower. See note on Galatians 4:22 and 26. Builder— Tecnithv, artist, or architect. Herbert Spencer ridicules feebly the doctrine of creation by divine mind and power; styling it, wittily, as he seems to think, “the carpenter theory of creation,” as if a carpenter were a very low thing. Yet poetry, oratory, and the Bible, delight to style God the architect, builder, and maker, of the worlds.

V. 11. Sarah also herself-Though at first she laughed at the promise, Genesis 18:12. Genesis 21:2.

Verse 11. Through faith also Sara] Her history, as far as the event here is concerned, may be seen Genesis 17:19, and Genesis 21:2. Sarah at first treated the Divine message with ridicule, judging it to be absolutely impossible, not knowing then that it was from God; and this her age and circumstances justified, for, humanly speaking, such an event was impossible: but, when she knew that it was God who said this, it does not appear that she doubted any more, but implicitly believed that what God had promised he was able to perform.

Verses 11, 12. Through faith also Sara — Though at first she laughed at the promise through unbelief; received strength — Eiv katabolhn spermatov, for the conception of seed; and was delivered of a child when she was past age — That is, beyond the due time of age for such a purpose, when she was ninety years old, and in the course of nature absolutely incapable of being a mother. “I believe,” says Dr. Owen, “that this was not a mere miraculous generation, but that she received a general restoration of her nature for the production of a child, which was before decayed, as Abraham afterward, who, after his body was in a manner dead, received strength to have many children by Keturah.” Because she judged him faithful who had promised — And that, as he could, so he would fulfil his promise, whatever difficulties might stand in the way of its fulfilment. Therefore — By this mighty principle of faith in her and in Abraham; sprang there even of one — Of one father; and him as good as dead — Till his strength was supernaturally restored; so many as the stars of the sky in multitude — This expression was first used by God himself, who brought Abraham forth abroad, and bade him look toward heaven, and number the stars, if he were able; and then said, So shall thy seed be. It is evident that at the first view, as they were shown to Abraham, not being reduced into constellations, there can perhaps be no greater appearance of what is innumerable, than the stars. Probably too in this comparison not only their number, but their beauty and order were intended. In the other allusion, as the sand which is by the sea-shore, they are declared to be absolutely innumerable. It is not said that they shall be as many as the sand by the sea-shore, but as innumerable, to which the event wonderfully corresponded.

11. Herself—Through whom it was all along assumed that the promise was to become effected. Or, as some understand it, herself, who was formerly barren; or, as others, herself, who was at first faithless. We prefer the first, though we find it unsuggested by any commentator. Past age— That is, of child bearing. Notes on Hebrews 4:16, 17.

V. 12. As it were dead-Till his strength was supernaturally restored, which continued for many years after.

Verse 12. Him as good as dead] According to nature, long past the time of the procreation of children. The birth of Isaac, the circumstances of the father and mother considered, was entirely supernatural; and the people who proceeded from this birth were a supernatural people; and were and are most strikingly singular through every period of their history to the present day.

Verses 11, 12. Through faith also Sara — Though at first she laughed at the promise through unbelief; received strength — Eiv katabolhn spermatov, for the conception of seed; and was delivered of a child when she was past age — That is, beyond the due time of age for such a purpose, when she was ninety years old, and in the course of nature absolutely incapable of being a mother. “I believe,” says Dr. Owen, “that this was not a mere miraculous generation, but that she received a general restoration of her nature for the production of a child, which was before decayed, as Abraham afterward, who, after his body was in a manner dead, received strength to have many children by Keturah.” Because she judged him faithful who had promised — And that, as he could, so he would fulfil his promise, whatever difficulties might stand in the way of its fulfilment. Therefore — By this mighty principle of faith in her and in Abraham; sprang there even of one — Of one father; and him as good as dead — Till his strength was supernaturally restored; so many as the stars of the sky in multitude — This expression was first used by God himself, who brought Abraham forth abroad, and bade him look toward heaven, and number the stars, if he were able; and then said, So shall thy seed be. It is evident that at the first view, as they were shown to Abraham, not being reduced into constellations, there can perhaps be no greater appearance of what is innumerable, than the stars. Probably too in this comparison not only their number, but their beauty and order were intended. In the other allusion, as the sand which is by the sea-shore, they are declared to be absolutely innumerable. It is not said that they shall be as many as the sand by the sea-shore, but as innumerable, to which the event wonderfully corresponded.

Ver. 12. As the sand which is by the sea-shore innumerable. Abraham knew the God that spake to him in Haran; he believed in the promised Seed; yea, believed, notwithstanding the age of himself and Sarah, that his seed should be as the sand on the sea-shore. This figure, John Albert remarks, is not a Hebraism, being used by Pindar, Olymp. 11.; and by Herodotus, in the first book of his history, comparing the nations to the sands.

12. Therefore sprang there—And now comes the point that renders these events and characters most illustrious to every Hebrew memory. From this miraculous point sprang his chosen race. The Messianic race, like the Messiah himself, had a supernatural birth. Abraham was that Christ might be; and Sarah was the ancestress of the blessed mother of Jesus. Even of one—From one fountain head, Abraham, all the diverging streams of the tribes sprang. Dead—And so from a divinely energized source. Israel was miracle-born. Every Hebrew read in the narrative proof that he was a son of God. The human race was born from Adam; again from Noah; the Jewish race from energized Abraham. Multitude—Forming the twelve tribes, and even now spread through all the earth. Stars… sand—The most natural images in primitive times of a number beyond enumeration. So in old Herodotus, the oracle is made to say, “I know the number of the sand and the measures of the sea.” And so God said to Abraham, (Genesis 22:17,) “I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore.”

V. 13. All these-Mentioned Hebrews 11:7-11. Died in faith-In death faith acts most vigorously. Not having received the promises-The promised blessings. Embraced-As one does a dear friend when he meets him.

Verse 13. These all died in faith] That is, Abraham, Sarah, Isaac, and Jacob, continued to believe, to the end of their lives, that God would fulfil this promise; but they neither saw the numerous seed, nor did they get the promised rest in Canaan.

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

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

Verse 13. These all — Namely, Abraham and Sarah, with their children, Isaac and Jacob; died in faith — Believing that God would fulfil his promises; but not having received the promises — That is, the things promised, for which the word promises is here put by a usual metonymy. For the promises being made to Abraham personally, and to his immediate descendants, the apostle could not say of them that they died, not having received the promises; but he might justly say, they died not having received the things promised. For they neither received the possession of Canaan before their death, nor the actual exhibition of Christ in the flesh, with the privileges granted to the church in consequence thereof, which the apostle had so fully set forth in the four preceding chapters. This was that better thing provided for us under the New Testament, that they without us should not be made perfect. But having seen them afar off — At a great distance of time; as sailors, says Chrysostom, who after a long voyage, descry at a great distance, with much joy, their intended port. This makes it further evident that the things promised, and not the promises themselves, are intended; for the promises were not afar off, but present with them. They saw the things promised in that they had the idea of them in their minds, understanding in general the mind of God in his promises. And were persuaded of them — Namely, that such things as they had an idea of were promised, and that the promises would be fulfilled in due time; and embraced them — With the most cordial affection and greatest ardour of mind. The original word denotes the affectionate salutations and embracings of friends after a long separation. We then embrace the promises, and promised blessings, when our hearts cleave to them with confidence, love, complacency, and delight, the never-failing fruit of faith in them. This, and not a mere naked barren assent to divine revelation, was the faith whereby the elders obtained a good report. And confessed that they were strangers and pilgrims on the earth — That their interest, hopes, and enjoyments were not in this world, but in another which they expected. In other words, These heavenly-minded men, knowing well that a better country than any on earth was promised to them under the figure of Canaan, considered their abode in Canaan and on the earth as a pilgrimage at a distance from their native country; and to show what their expectations were, they always spake of themselves as strangers and pilgrims. See the passages referred to in the margin.

Ver. 13. These all flourished before the covenant of mount Sinai, and died in faith. The promise and the hope shed a cheering radiance on all their chequered and wandering life.

13. These all died in faith—They not only lived faithful lives, but in (not by) faith they died. The fact that they saw not the fulfilled promises shook not their final faith. From their dying beds they looked forward to the heavenly country. To the all, here, some commentators note Enoch as an “exception,” who did not die. Others say, all who really died, died in faith. Perhaps the all, however, refers only to Abraham’s descendants, of whom alone 12-16 seems to speak. Received (the fulfilment of) the promises. Seen them afar off—As a ship’s company descry a distant lighthouse: or as Moses, from the summit of Nebo, surveyed the distant hills and plains, and cities and rivers, of the land to which he was heir, but must never in life possess. Embraced—Or, saluted them. So Xenophon’s army of the ten thousand, when they arrived at the Euxine, which was to terminate their wilderness wandering, shouted—the first giving the word to all the rest—”Thalatta! thalatta!” the sea, the sea. Pilgrims on the earth—Having a land in heaven, of which this promised land was type and earnest.

V. 14. They who speak thus show plainly that they seek their own country-That they keep in view, and long for, their native home.

Verse 14. Declare plainly that they seek a country.] A man’s country is that in which he has constitutional rights and privileges; no stranger or sojourner has any such rights in the country where he sojourns. These, by declaring that they felt themselves strangers and sojourners, professed their faith in a heavenly country and state, and looked beyond the grave for a place of happiness. No intelligent Jew could suppose that Canaan was all the rest which God had promised to his people.

Verses 14-16. For they that say such things — That speak of themselves as strangers and pilgrims; declare plainly that they seek a country — Different from that in which they dwell. Or rather, that they seek their own, or their father’s country, as patrida, the word here used, signifies. They show that they keep in view, and long for, their eternal home. And truly if they had been mindful of that country — Ur, of the Chaldees; from whence they came out, they might have had opportunity to have returned — From the call of Abraham to the death of Jacob there were two hundred years, so that they had time enough for a return if they had had a mind to it; there was no external difficulty in their way by force or opposition; the way was not so far, but that Abraham sent his servant thither out of Canaan, and Jacob went the same journey with his staff. The fact is, all love to, and desire after their native country, was so mortified in these holy men, by faith influencing them to act in obedience to the call of God, that no remembrance of their first enjoyments, no impressions from their native air and soil, no bonds of consanguinity among the people, nor difficulties they met with in their wanderings, could kindle in them any peculiar love and attachment of their native place. Abraham in particular considered the very thought of returning into Chaldea as a renunciation of his interest in the promises of God; and therefore he made his servant Eliezer swear, that on no pretence whatever would he carry Isaac into Chaldea, Genesis 24:5-

8. This absolute renunciation of Chaldea, notwithstanding God gave Abraham none inheritance in Canaan, no, not so much as to set his foot on, (Acts 7:5,) is a strong proof of his knowledge of the true meaning of the promises, and of his faith in them. But now they desire — Or desired, rather; oregontai, they strongly desired, they lounged after; a better country — Than Chaldea; that is, a heavenly — Which God hath promised to them. This is a full, convincing proof that the patriarchs had a revelation and promise of eternal life and felicity in heaven. Wherefore God is not ashamed to be called their God — Which, speaking after the manner of men, he would have been, if he had provided nothing better for them than what he gave them to enjoy on earth. Or if they had been content with, and attached to, earthly things. But since by faith they sought after a better inheritance, on the possession of which they entered partly at death, and shall more fully enter when their bodies are conformed to Christ’s glorious body, therefore God counts it no disparagement to or reflection upon his greatness and majesty, to own himself to be a God in covenant with them, since he has provided eternal life, felicity, and glory for them. Or, as Macknight states the case, “He might have been ashamed of the name [of their God] if Abraham, Isaac, and Jacob, to whom as their God he had promised Canaan, but who had died without receiving the possession of it, are not to be raised from the dead to enjoy the country promised under the emblem of Canaan. The reason is, in the sense which the name of God bears in the covenant, he cannot be the God of the dead; he can neither bestow the possession of Canaan, nor of the country prefigured by Canaan, on persons who are dead. But he is the God of the living; he can bestow that country on living persons who, by the reunion of soul and body, are capable of enjoying it. And that he can restore to Abraham and to his seed their bodies, to enable them to enjoy the [heavenly] Canaan, is undeniable; because all who now live in the body, live merely by his will and power; all live by him.”

14. Say such things—Confess themselves pilgrims on… earth. A country—A home-land, which, ceasing to be nomads and immigrants, they can call “my country.” The pilgrim here longs for the country of the resurrection.

V. 15. If they had been mindful of-Their earthly country, Ur of the Chaldeans, they might have easily returned.

Verse 15. If they had been mindful of that country] They considered their right to the promises of God as dependent on their utter renunciation of Chaldea; and it was this that induced Abraham to cause his steward Eliezer to swear that he would not carry his son Isaac to Chaldea; see Genesis 24:5-8. There idolatry reigned; and God had called them to be the patriarchs and progenitors of a people among whom the knowledge of the true God, and the worship required by him, should be established and preserved.

Verses 14-16. For they that say such things — That speak of themselves as strangers and pilgrims; declare plainly that they seek a country — Different from that in which they dwell. Or rather, that they seek their own, or their father’s country, as patrida, the word here used, signifies. They show that they keep in view, and long for, their eternal home. And truly if they had been mindful of that country — Ur, of the Chaldees; from whence they came out, they might have had opportunity to have returned — From the call of Abraham to the death of Jacob there were two hundred years, so that they had time enough for a return if they had had a mind to it; there was no external difficulty in their way by force or opposition; the way was not so far, but that Abraham sent his servant thither out of Canaan, and Jacob went the same journey with his staff. The fact is, all love to, and desire after their native country, was so mortified in these holy men, by faith influencing them to act in obedience to the call of God, that no remembrance of their first enjoyments, no impressions from their native air and soil, no bonds of consanguinity among the people, nor difficulties they met with in their wanderings, could kindle in them any peculiar love and attachment of their native place. Abraham in particular considered the very thought of returning into Chaldea as a renunciation of his interest in the promises of God; and therefore he made his servant Eliezer swear, that on no pretence whatever would he carry Isaac into Chaldea, Genesis 24:5-

8. This absolute renunciation of Chaldea, notwithstanding God gave Abraham none inheritance in Canaan, no, not so much as to set his foot on, (Acts 7:5,) is a strong proof of his knowledge of the true meaning of the promises, and of his faith in them. But now they desire — Or desired, rather; oregontai, they strongly desired, they lounged after; a better country — Than Chaldea; that is, a heavenly — Which God hath promised to them. This is a full, convincing proof that the patriarchs had a revelation and promise of eternal life and felicity in heaven. Wherefore God is not ashamed to be called their God — Which, speaking after the manner of men, he would have been, if he had provided nothing better for them than what he gave them to enjoy on earth. Or if they had been content with, and attached to, earthly things. But since by faith they sought after a better inheritance, on the possession of which they entered partly at death, and shall more fully enter when their bodies are conformed to Christ’s glorious body, therefore God counts it no disparagement to or reflection upon his greatness and majesty, to own himself to be a God in covenant with them, since he has provided eternal life, felicity, and glory for them. Or, as Macknight states the case, “He might have been ashamed of the name [of their God] if Abraham, Isaac, and Jacob, to whom as their God he had promised Canaan, but who had died without receiving the possession of it, are not to be raised from the dead to enjoy the country promised under the emblem of Canaan. The reason is, in the sense which the name of God bears in the covenant, he cannot be the God of the dead; he can neither bestow the possession of Canaan, nor of the country prefigured by Canaan, on persons who are dead. But he is the God of the living; he can bestow that country on living persons who, by the reunion of soul and body, are capable of enjoying it. And that he can restore to Abraham and to his seed their bodies, to enable them to enjoy the [heavenly] Canaan, is undeniable; because all who now live in the body, live merely by his will and power; all live by him.”

15. Mindful of that country—If the emigrating Abraham had dropped his faith, and given up the promises as to Canaan, he could have gone back to Chaldea at any chosen time. He would then have resigned the future earthly Jerusalem, the foundership of the Old Testament dispensation, and the fatherhood of the Messiah. He and his might have gone into the idolatry of the Chaldeans and have been forgotten.

V. 16. But they desire a better country, that is, an heavenly-This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven.

Therefore God is not ashamed to be called their God: seeing he hath prepared for them a city-Worthy of God to give.

Verse 16. But now they desire a better] They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; Acts 7:5. Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith.

Verses 14-16. For they that say such things — That speak of themselves as strangers and pilgrims; declare plainly that they seek a country — Different from that in which they dwell. Or rather, that they seek their own, or their father’s country, as patrida, the word here used, signifies. They show that they keep in view, and long for, their eternal home. And truly if they had been mindful of that country — Ur, of the Chaldees; from whence they came out, they might have had opportunity to have returned — From the call of Abraham to the death of Jacob there were two hundred years, so that they had time enough for a return if they had had a mind to it; there was no external difficulty in their way by force or opposition; the way was not so far, but that Abraham sent his servant thither out of Canaan, and Jacob went the same journey with his staff. The fact is, all love to, and desire after their native country, was so mortified in these holy men, by faith influencing them to act in obedience to the call of God, that no remembrance of their first enjoyments, no impressions from their native air and soil, no bonds of consanguinity among the people, nor difficulties they met with in their wanderings, could kindle in them any peculiar love and attachment of their native place. Abraham in particular considered the very thought of returning into Chaldea as a renunciation of his interest in the promises of God; and therefore he made his servant Eliezer swear, that on no pretence whatever would he carry Isaac into Chaldea, Genesis 24:5-

8. This absolute renunciation of Chaldea, notwithstanding God gave Abraham none inheritance in Canaan, no, not so much as to set his foot on, (Acts 7:5,) is a strong proof of his knowledge of the true meaning of the promises, and of his faith in them. But now they desire — Or desired, rather; oregontai, they strongly desired, they lounged after; a better country — Than Chaldea; that is, a heavenly — Which God hath promised to them. This is a full, convincing proof that the patriarchs had a revelation and promise of eternal life and felicity in heaven. Wherefore God is not ashamed to be called their God — Which, speaking after the manner of men, he would have been, if he had provided nothing better for them than what he gave them to enjoy on earth. Or if they had been content with, and attached to, earthly things. But since by faith they sought after a better inheritance, on the possession of which they entered partly at death, and shall more fully enter when their bodies are conformed to Christ’s glorious body, therefore God counts it no disparagement to or reflection upon his greatness and majesty, to own himself to be a God in covenant with them, since he has provided eternal life, felicity, and glory for them. Or, as Macknight states the case, “He might have been ashamed of the name [of their God] if Abraham, Isaac, and Jacob, to whom as their God he had promised Canaan, but who had died without receiving the possession of it, are not to be raised from the dead to enjoy the country promised under the emblem of Canaan. The reason is, in the sense which the name of God bears in the covenant, he cannot be the God of the dead; he can neither bestow the possession of Canaan, nor of the country prefigured by Canaan, on persons who are dead. But he is the God of the living; he can bestow that country on living persons who, by the reunion of soul and body, are capable of enjoying it. And that he can restore to Abraham and to his seed their bodies, to enable them to enjoy the [heavenly] Canaan, is undeniable; because all who now live in the body, live merely by his will and power; all live by him.”

16. Now—In accepting the inheritance of Canaan, they read a title clear to a better… a heavenly country. And outside of the fleshly Israel there have been faithful souls belonging to the true Israel. Anaxagoras, the Athenian philosopher, (as Laertius tells us,) being asked, “Care you not for your country?” replied, “Speak gently, for I care ardently for my country,” pointing towards heaven. And Plato said, “Man is a heavenly plant, not an earthly.” God is not ashamed—The God of the universe condescends to be God to these immigrant pilgrims. All the stars of limitless astronomy, lifeless things as they are, are not as dear to God as one faithful human soul. Their God—His title of honour is not merely that he was, but that he ever is, the God of Abraham, Isaac, and Jacob. For—In proof that he is specially their God. Prepared… a city—The heavenly counterpart of which, the earthly is type and earnest.

V. 17. By faith Abraham-When God made that glorious trial of him. Offered up Isaac-The will being accepted as if he had actually done it. Yea, he that had received the promises-Particularly that grand promise, "In Isaac shall thy seed be called."

Offered up-This very son; the only one he had by Sarah. Genesis 22:1,&c.

Verse 17. Abraham, when he was tried] See the history of this whole transaction explained at large in the notes on Genesis 22:1-9. Offered up his only-begotten] Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.

Verses 17, 18. By faith — Namely, by believing that God would perform his promise of giving him a numerous issue, notwithstanding that the command here referred to seemed to contradict and preclude the performance of it; Abraham, when he was tried — When God made that glorious trial of him, recorded Genesis 22:9, 10; offered up Isaac — “In this trial of Abraham’s faith, there was the highest wisdom. For God, to whom all his creatures belong, and who may justly take away the life of any of them by whatever means or instruments he thinks fit, ordered Abraham with his own hands to sacrifice his only son Isaac, in whom all the promises were to be fulfilled, that the greatness of Abraham’s understanding, faith, and piety, becoming conspicuous, future generations might know with what propriety God made him the pattern of the justification of mankind, and the father of all believers, for the purpose of their receiving the promises in him. The sacrifice of Isaac was commanded also for the purpose of being a type of the sacrifice of Christ.” Isaac, indeed, was not sacrificed: but Abraham, in the full resolution of obeying God’s command, proceeded so far as to show that if he had not been hindered by God himself, he would actually have obeyed it. For he bound Isaac, laid him on the altar, stretched forth his hand, and took the knife to slay his son, Genesis 22:10. Now, though Abraham was restrained from killing Isaac, his firm purpose to offer him was considered by God as equivalent to the actual offering of him, Genesis 22:16: Because thou hast done this thing, and hast not withheld thy son, thine only son. But if Abraham, at God’s command, was willing himself to slay his only son, how much more willing should we be to part with our beloved children and friends when God himself takes them from us by death? And he that had received the promises — That his seed should be as the stars, and should inherit Canaan, and that all the nations of the earth should be blessed in his seed; offered up his only-begotten — Isaac is so called, because Abraham had no other son by Sarah, his legitimate wife; of whom it was expressly said, (Genesis 21:12,) In Isaac shall thy seed be called — From him shall the blessed seed spring; and in him all the promises which I have made to thy seed shall be fulfilled. Observe here, reader, “1st, Faith must be tried; and of all graces it is most suited to trial: 2d, God proportions trials, for the most part, to the strength of faith: 3d, Great trials, in believers, are an evidence of great faith, though not understood, either by themselves or others, before such trials: 4th, Trials are the only touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it to others. Wherefore, 5th, We ought not to be afraid of trials, because of the admirable advantages of faith by them. See James 1:2, 4; 1 Peter 1:6, 7. And 6th, Let them be jealous over themselves who have had no special instances of the trial of their faith: 7th, True faith, being tried, will in the issue be victorious.” — Owen.

17. Abraham, the father and founder, is still continued. Our author has, in previous verses, shown how by faith of Abraham Israel received miraculous origin. But a later crisis came. It seemed as if by God’s command the miracle-born race was to be cut off by the knife of its founder. By the sacrifice of Isaac the thread was to be severed, and in Isaac all Israel must die. But as Isaac’s birth was in a figure an incarnation, so his rescue from the sacrificial knife was in a figure a resurrection. Tried— Tempted, in the sense of a divine desire that he should prove faithful upon trial. Not that God needs proof to know what he would do; but faith exists for works and self-evidence, by manifestation to the world. Man is by nature not only a reflective, but an active being. Faith is in the heart, that it may resist evil, work good, and so evolve a glorious history. Probation is the scene for faith to act itself out in, and prove its own genuineness before the Infinite, and to the finite. Only begotten—Since Ishmael was counted for nothing, as being of ignoble birth, and outside the promises.

V. 18. In Isaac shall thy seed be called-From him shall the blessed seed spring. Genesis 21:12.

Verses 17, 18. By faith — Namely, by believing that God would perform his promise of giving him a numerous issue, notwithstanding that the command here referred to seemed to contradict and preclude the performance of it; Abraham, when he was tried — When God made that glorious trial of him, recorded Genesis 22:9, 10; offered up Isaac — “In this trial of Abraham’s faith, there was the highest wisdom. For God, to whom all his creatures belong, and who may justly take away the life of any of them by whatever means or instruments he thinks fit, ordered Abraham with his own hands to sacrifice his only son Isaac, in whom all the promises were to be fulfilled, that the greatness of Abraham’s understanding, faith, and piety, becoming conspicuous, future generations might know with what propriety God made him the pattern of the justification of mankind, and the father of all believers, for the purpose of their receiving the promises in him. The sacrifice of Isaac was commanded also for the purpose of being a type of the sacrifice of Christ.” Isaac, indeed, was not sacrificed: but Abraham, in the full resolution of obeying God’s command, proceeded so far as to show that if he had not been hindered by God himself, he would actually have obeyed it. For he bound Isaac, laid him on the altar, stretched forth his hand, and took the knife to slay his son, Genesis 22:10. Now, though Abraham was restrained from killing Isaac, his firm purpose to offer him was considered by God as equivalent to the actual offering of him, Genesis 22:16: Because thou hast done this thing, and hast not withheld thy son, thine only son. But if Abraham, at God’s command, was willing himself to slay his only son, how much more willing should we be to part with our beloved children and friends when God himself takes them from us by death? And he that had received the promises — That his seed should be as the stars, and should inherit Canaan, and that all the nations of the earth should be blessed in his seed; offered up his only-begotten — Isaac is so called, because Abraham had no other son by Sarah, his legitimate wife; of whom it was expressly said, (Genesis 21:12,) In Isaac shall thy seed be called — From him shall the blessed seed spring; and in him all the promises which I have made to thy seed shall be fulfilled. Observe here, reader, “1st, Faith must be tried; and of all graces it is most suited to trial: 2d, God proportions trials, for the most part, to the strength of faith: 3d, Great trials, in believers, are an evidence of great faith, though not understood, either by themselves or others, before such trials: 4th, Trials are the only touchstone of faith, without which men must want the best evidence of its sincerity and efficacy, and the best way of testifying it to others. Wherefore, 5th, We ought not to be afraid of trials, because of the admirable advantages of faith by them. See James 1:2, 4; 1 Peter 1:6, 7. And 6th, Let them be jealous over themselves who have had no special instances of the trial of their faith: 7th, True faith, being tried, will in the issue be victorious.” — Owen.

18. In Isaac—On this phrase Alford notes: “‘Three ways,’ says Delitzsch, ‘of interpreting this are possible—1. After Isaac shall thy seed be named; 2. In, through, of, Isaac shall seed be called into being to thee; 3. In Isaac shall seed be named to thee; that is, in or through him shall it come that a seed of Abraham shall be possible.’ Then he puts aside the first, seeing that only once is the seed of Abraham called Isaac, [Amos 7:9;] and the second, seeing that the Hebrew word for call [though sometimes bearing the meaning, see Isaiah 41:4] never so absolutely signifies ‘to call into existence,’ as it must on that interpretation; and he prefers the third: in Isaac, through and in descent from him, shall thy seed be called thy seed: that is, only Isaac’s descendants shall be known as Abraham’s seed.”

V. 19. Accounting that God was able even to raise him from the dead-Though there had not been any instance of this in the world. From whence also-To speak in a figurative way.

He did receive him-Afterwards, snatched from the jaws of death.

Verse 19. To raise him up, even from the dead] Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead.

He received him in a figure.] en parabolh. In my discourse on parabolical writing at the end of “Matthew 13:58, I have shown (signification_9) that parabolh sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: “Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life.” It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God.

Verse 19. Accounting — Logisamenov, reasoning, or concluding, after weighing all circumstances; that, notwithstanding the apparent contradiction in the divine revelations; God was able to raise him up — Although he should be burned to ashes; and would raise him even from the dead — Though, so far as we can learn, there never had been one single instance of a resurrection from the dead in the world. From whence also he received him in a figure — That is, Figuratively speaking, or in a figure or resemblance of the resurrection from the dead, as being hindered from slaying him. For Abraham having fully purposed to sacrifice him, and his intention and action being considered by God as a real offering of him up, he might with propriety be said to receive him from the dead when he was stopped from slaying him. This is a much more natural interpretation of the clause than to understand it, as many do, of his receiving him at his birth by a kind of miracle, as it were, from the dead bodies of those who, in a course of nature, had no hope of children; for this could with no propriety be termed a resurrection, or a receiving him from the dead, as he had had no prior existence. To this may be added, that the miraculous birth of Isaac was not so proper a type of a resurrection as his deliverance from death was; being rather an image of a creation than of a resurrection. It may not be improper to observe here, that the phrase en parabolh, which we render in a figure, and which is literally, in, or for a parable, is understood by Warburton to signify, that this whole transaction was parabolical, or typical, of the method God would take for the salvation of mankind, namely, in giving up his only-begotten Son to be a sacrifice for the expiation of human guilt. And certainly, when all the circumstances of this extraordinary fact are considered, Abraham’s offering up Isaac will appear to be a most apt emblem of the sacrifice of the Son of God. “Isaac was Abraham’s only-begotten. This only-begotten son he voluntarily gave unto death at the commandment of God: Isaac bare the wood on which he was to be burned as a sacrifice, and consented to be offered up; for he made no resistance when his father bound him, which shows that Abraham had made known to him the divine command. Three days having passed between God’s order to sacrifice Isaac, and the revoking of that order, Isaac may be said to have been dead three days. Lastly, his deliverance, when on the point of being slain, was, as the apostle observes, equal to a resurrection. In all these respects, this transaction was a fit emblem of the death of the Son of God as a sacrifice, and of his resurrection on the third day. And it is probable that after Isaac was offered, when God confirmed his promises to Abraham by an oath, he showed him that his seed, in whom all the nations of the earth were to be blessed, was to die as a sacrifice for the sin of the world; and that he had commanded him to offer up Isaac to prefigure that great event, and to raise in mankind an expectation of it. How, otherwise, can we understand our Lord’s words to the Jews, Your father Abraham rejoiced to see my day, and he saw it, and was glad? For Christ’s day denotes the things done by Christ in his day, and especially his dying as a sacrifice for sin.” — Macknight.

19. Accounting—What, it may be asked, was the real excellence of Abraham’s celebrated faith? Was it that he accepted a sensible phenomenon claiming to be Jehovah as a real theophany, a God made manifest? That might be the same credulity in supernatural appearances as we at the present day contemn. Or was it, that being firmly sure that it was God who commanded, he unflinchingly obeyed? But then who would not, if he was sure that the true Infinite commanded, obey? We may reply: 1. That Abraham first had turned away from an idolatrous world in Chaldea, and then had sought for the true and holy God, as he is in truth. In so doing he obeyed the highest aspirations of the human spirit. He was, therefore, eminently right, and his righteousness was a seeking, aspiring, and holy faith. 2. To that holy faith, in the midst of a faithless world, God did supernaturally respond. Not merely, though clearly, by the visible phenomenon, but also by the witness of his Spirit. That Spirit produced in Abraham that faith which is demonstration (see our note on verse 1) of the holy truth. Abraham, then, had that knowing of God possessed by the spiritual intuitions, which is clear and sure as a geometrical demonstration is to the pure intellect. If any enthusiast at the present day, sane or insane, mistakenly assumes to be similarly authorized by God, and proceeds to slaughter his son, he must bear the consequences of his own mistake. He can no more hold the Abrahamic example responsible for his act than a man who, fancying himself a public executioner, hangs his son, could hold the law of capital punishment responsible. He can no more plead Abraham’s example than a modern assailant of our national existence can plead Washington’s example for being “a rebel.” 3. With the Holy One, and with his righteousness, truth, and holiness, the heart of Abraham rose in sympathy. Between the Holy and the holy there were communion and oneness. That was high and holy faith. 4. When God’s severe command came, though it cut the father’s sensibilities, and seemed to cut asunder God’s promises, and to cut off the holy seed, he said that God was true and right, and that all these evil seemings were but seemings. The glow of faith rose above even the shrinkings of nature. Hence was this narrative recorded for our ensample. There is a faithful and there is a faithless people. May our soul be with God, and all the human followers of God, the faithful of whom Abel was first instance, and Abraham the great exemplar. God was able—And, therefore, the right result was secure. In a figure— So divine a rescue from virtual death was a figure of a literal resurrection. So that, as Christ’s incarnation was typified in Isaac’s birth, his resurrection was typified in Isaac’s rescue from death.

There is good reason to believe that a resurrection in its debased form, as held in Chaldea, was known to Abraham. So mingled was the idea with idolatrous conceptions as to be cautiously left in the background in the Abrahamic creed, rather shadowed by earthly types and implications than boldly expressed. The doctrine of the only true God came to the front, and a reliant trust in him was cherished that his favour was assurance of all good, present and future, reflected in the present. The fact that God was Abraham, Isaac, and Jacob’s God, insured by gracious implication their future existence.

V. 20. Blessed-Genesis 27:27, 39; prophetically foretold the particular blessings they should partake of.

Jacob and Esau-Preferring the elder before the younger.

Verse 20. By faith Isaac blessed Jacob and Esau] He believed that God would fulfil his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Gen. xxvii.

Verses 20, 21. By faith — By firmly believing what God had revealed unto him concerning the future state of his children; Isaac blessed Jacob and Esau — Prophetically foretold the particular blessings they should receive, preferring the younger before the elder. See notes on Genesis 27:6-40. By faith Jacob, when a dying — That is, when near death, believing that God would make good his promise of giving his posterity the land of Canaan; blessed both the sons of Joseph — Foretelling that two tribes should spring from these two sons; and that the tribe of Ephraim, the younger, should be more powerful than the tribe of Manasseh, the elder; and worshipped — Acknowledged God’s goodness to him, which he had so long experienced; leaning — Or bowing down; on the top of his staff — In the passage referred to, (Genesis 47:31,) it is said, according to our version: Israel bowed himself upon his bed’s head; but the apostle says here, He worshipped upon the top of his staff; which agrees with the Greek and Syriac translation. It seems, as Hallet observes, the word hcm, used in Genesis, signifies either a bed or a staff; and the passages may be reconciled by supposing that he was sitting on the side of the bed when he blessed these sons of Joseph, and leaned on the top of his staff for support, being very old and feeble.

20. Concerning things to come—It is not quite true that prophets first arose in the later history of Israel. For Abraham was “a prophet.” Genesis 20:7. The recorded paternal blessings of Isaac, Jacob, and Joseph were prophecies, and we know not how many unrecorded prophecies they uttered. The lineal family—nay, we may say the lineal race—was for ages susceptible to presentiment and predictive frames. Their natural temperament, therefore, was a basis of possibility of divine revelation. The supernaturalistic person is often unattractive, and not good or wise; but when wise and good, a lofty character may therefrom arise.

V. 21. Jacob when dying-That is, when near death. Bowing down on the top of his staff-As he sat on the side of his bed. Genesis 48:16; 47:31

Verse 21. Blessed both the sons of Joseph] That is, Ephraim and Manasseh. See the account and the notes. Genesis 48:5, &c. Worshipped, leaning upon the top of his staff] This subject is particularly considered in the note, See “Genesis 47:31”. It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff; either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or sceptre continually at hand. See Homer throughout. It is said, Genesis 48:2, that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or sceptre at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed’s head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed’s head. But as hjv shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as hcm mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage kai prosekunhsen. israhl epi to akron thv rabdou

autou. And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim.

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

Verses 20, 21. By faith — By firmly believing what God had revealed unto him concerning the future state of his children; Isaac blessed Jacob and Esau — Prophetically foretold the particular blessings they should receive, preferring the younger before the elder. See notes on Genesis 27:6-40. By faith Jacob, when a dying — That is, when near death, believing that God would make good his promise of giving his posterity the land of Canaan; blessed both the sons of Joseph — Foretelling that two tribes should spring from these two sons; and that the tribe of Ephraim, the younger, should be more powerful than the tribe of Manasseh, the elder; and worshipped — Acknowledged God’s goodness to him, which he had so long experienced; leaning — Or bowing down; on the top of his staff — In the passage referred to, (Genesis 47:31,) it is said, according to our version: Israel bowed himself upon his bed’s head; but the apostle says here, He worshipped upon the top of his staff; which agrees with the Greek and Syriac translation. It seems, as Hallet observes, the word hcm, used in Genesis, signifies either a bed or a staff; and the passages may be reconciled by supposing that he was sitting on the side of the bed when he blessed these sons of Joseph, and leaned on the top of his staff for support, being very old and feeble.

21. When he was a dying—Our author blends two successive scenes in Jacob’s history: Genesis 47:28-31, and 48:8-14. In the former, Jacob, feeling that he was in a dying condition, called for Joseph, and exacted from him an oath to convey his body, when dead, to Canaan. Then it is added, “Israel bowed himself upon the bed’s head.” It is this phrase which our author, in accordance with the Septuagint, interprets, that he “worshipped, leaning upon the top of his staff,” verse 21. The reason of this discrepancy is this. The same Hebrew word, according as it is differently vowelled, may read either staff or bed. By the vowel points of our present Hebrew Bibles (which points were invented and inserted in the fifth century of our era) it reads as in the English translation. But our author, probably correctly, follows the Septuagint, a Greek translation of the Hebrew made two hundred and fifty years before Christ. Stuart plausibly argues that the eastern bed has no “head,” and forcibly adds that no such phrase as bed’s head occurs in the Old Testament. Jacob, having obtained his oath from Joseph, devoutly thanked God, feebly standing, as an old man, and leaning upon the top of his staff. Our author connects this event with the dying blessing of his sons by Jacob, because the whole formed one dying prophecy of Israel’s future in Canaan.

V. 22. Concerning his bones-To be carried into the land of promise.

Verse 22. Joseph, when he died] teleutwn, When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on “Genesis 50:25”. And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander’s coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth.

Verse 22. By faith — In God’s promise, to give Canaan to the posterity of Jacob; Joseph, when he died — Teleutwn, ending his life; made mention of the departing of Israel — Namely, out of Egypt, as an event which would certainly take place; and gave commandment concerning his bones — To be carried into the land of promise, thereby testifying his joint interest with them in the promises of God.

Ver. 22. By faith Joseph, when he died — gave commandment concerning his bones, as Jacob his father had done. He was a very illustrious type of Christ. He died in a firm belief of the Messiah, the resurrection of the dead, and of all the promises comprised in the covenant given to Abraham. This is the faith that saw the promises afar off, and embraced them.

22. Example of Joseph. When he died—The patriarchs’ prophetic faith grew vivid on their death bed, so that in time a series of predictions accumulated in the Abrahamic family, all pointing to the promised land, where, according to the Abrahamic promise, all the nations were to be blessed in Abraham and his “seed.” Truly, though we know not how distinctly, all this pointed to the chosen “Seed,” the Messiah. Made mention of the departing—The great Israelite-Egyptian statesman held the faith of his fathers, and predicted the Canaanite future. Commandment—Thereby giving his faith a tangible form.

V. 23. They saw-Doubtless with a divine presage of things to come.

Verse 23. By faith Moses, &c.] See the notes on “Exodus 2:2”, and See “Ac 7:20”. We know that Moses was bred up at the Egyptian court, and there was considered to be the son of Pharaoh’s daughter; and probably might have succeeded to the throne of Egypt: but, finding that God had visited his people, and given them a promise of spiritual and eternal blessings, he chose rather to take the lot of this people, i.e. God as his portion for ever, than to enjoy the pleasures of sin, which, however gratifying to the animal senses, could only be proskairon, temporary. After the 23d verse, there is a whole clause added by DE, two copies of the Itala, and some copies of the Vulgate. The clause is the following: pistei megav genomenov mwushv aneilen ton aiguption, katanown thn tapeinwsin twn adelfwn autou. By faith Moses, when he was grown up, slew the Egyptian, considering the oppression of his own brethren. This is a remarkable addition, and one of the largest in the whole New Testament. It seems to have been collected from the history of Moses as given in Exodus, and to have been put originally into the margin of some MS., from which it afterwards crept into the text.

Verse 23. By faith Moses — As if he had said, The parents of Moses believing, when he was a child, that God would make use of him at a future period, for some extraordinary service to his people; hid him three months — In their own house, to preserve him from falling a sacrifice to the cruelty of Pharaoh. It appears by this, that both his parents were engaged in the work of concealing him, although his mother only is mentioned, Exodus 2:2; because they saw he was a proper child — Greek, eidon asteion to paidion, they saw the child beautiful; and doubtless through a divine presage of things to come, and not merely from his beauty, believed that God had designed him for some singular usefulness. And they were not afraid of the king’s commandment — Requiring all Israelitish parents, on pain of death, to give up their male children that they might be thrown into the river. Of Moses’s beauty, see note on Acts 7:20.

23. Parents—The word is literally in the masculine—fathers: and Bengel conjectures that the hiding was really done by his father Amram, and his paternal grandfather, (not his maternal, who was Levi himself, but his paternal,) Kohath: and Kohath was living at Moses’s birth. But Wetstein has abundantly shown that fathers was often a Greek term for parents. Were not afraid—So but that they braved the king’s commandment to destroy all the male children.

V. 24. Refused to be called-Any longer.

Verses 24-26. By faith Moses — None in the old world was more signalized by Providence in his birth, education, and actions, than Moses; hence his renown was both then and ever after very great; when he was come to years — Megav genomenov, when he became great; Syriac, when he was a man. The word may respect either state and condition, or time of life and stature. To become great, is in Scripture and common speech, to become so in wealth, honour, or power, and so Moses was become great in the court of Pharaoh; and hence the greatness of his self-denial here commended. But although this is true, and is a circumstance which greatly commends his faith, yet it is not primarily intended in this expression; for having declared the faith of his parents, and the providence of God toward him in his infancy, in the foregoing verse, the apostle here shows what his own disposition and practice was, after he was grown up to years of understanding. The expression is the same with that used by the LXX. Exodus 2:11, where we read, In those days when Moses was grown. The time referred to seems to have been that mentioned by Stephen, Acts 7:7, when he left the court of Pharaoh, and visited his brethren, being learned in all the wisdom of the Egyptians, and full forty years old; refused to be called — Any longer, as he had before been; the son of Pharaoh’s daughter — It is not said in the history that Moses made this refusal formally, but he did it in effect by his actions; he boldly professed himself an Israelite, and interposed to vindicate his brethren from their oppression; at the same time leaving Pharaoh’s court, and (after killing the Egyptian who had smitten a Hebrew) fleeing into the land of Midian. And though he afterward returned to Egypt, he did not reside with Pharaoh’s daughter as formerly, but went among his afflicted brethren, and never afterward forsook them; choosing rather to suffer affliction with the people of God — Greek, sugkakoucneisqai, to be evil entreated, or pressed with things evil and grievous. What the afflictions and sufferings of the people of God were at that time in Egypt is well known: but it does not appear that it was required of Moses to work in the kilns and furnaces with his brethren; but considering their woful condition he sympathized with them, and was willing to suffer with them whatever they might be exposed to in the course of divine providence. To account for this exercise of faith in Moses; we must suppose that in his childhood and youth he had often conversed with his parents and with the Israelites, of whom he knew himself to be one by his circumcision; and that they had given him the knowledge of the true God, the God of their fathers, and of the promises which God had made to their nation as his people. Than to enjoy the pleasures of sin for a season — Proskairon ecein amartiav apolausin, literally, to have the temporary fruition, or enjoyment of sin. The enjoyment of sin is therefore said to be temporary, or for a season, because it is subject to a thousand interruptions and reverses in this life, unavoidably ends with it, and is followed, if repentance prevent not, with everlasting misery. Thus were things truly represented to the thoughts of Moses; he did not shut his eyes on calamities to be endured on the one hand, nor suffer himself to be imposed upon by flattering appearances on the other. He omitted no circumstance that might produce a right choice. He considered the worst thing belonging to the people of God, which is their affliction, and the best of the world, which is but the vanishing pleasure of sin; and he preferred the worst of the one above the best of the other. Esteeming the reproach of Christ — So he terms the infamy that he was or might be exposed to, by acknowledging himself one of the Israelites, whom Christ had been pleased to take under his special protection. Or he may mean the scoffs cast on the Israelites for expecting the Messiah to arise among them: greater riches than the treasures of Egypt — Though then a very opulent kingdom. It is here intimated, that if Moses had continued in the court of Egypt, as a son of Pharaoh’s daughter, he might have had the free use of the king’s treasures, and therewith might have procured to himself every sensual enjoyment. For he had respect unto — Apeblepe, he looked off, from all those perishing treasures, and beyond all those temporal hardships; unto the recompense of reward — Not to an inheritance in Canaan: he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, a future state of happiness in heaven.

Ver. 24-26. By faith Moses chose rather to suffer affliction with the people of God — esteeming the reproach of Christ greater riches than the treasures in Egypt. Moses when a child was the special care of providence, and ever after to the end of life. He was found by Pharaoh’s daughter, a weeping infant floating on the river in a basket, was taken home and nursed, and afterwards educated in the palace at her expense. She adopted him as her son, the probable heir of the throne of Egypt. When come to years he declined the intended favour, and preferred taking his lot with the people of God. He made this choice under the strongest temptations; he had been taken from a state of slavery, was in effect the property of the princess, to whom he was under the greatest obligations, and had in prospect all the honours and treasures of Egypt. But Moses was a believer in the promised Messiah; he knew that if he complied with the wishes of the court he mast forget his kindred and his father s house, and become a worshipper of the gods of Egypt. This was a sacrifice he could not make. Christ and his cause were dearer to him than a crown or a kingdom. The people of God were too at that time in a state of the deepest affliction and degradation, nothing in their circumstances could offer the least inducement for his alliance; but he knew that God had spoken good concerning Israel, and was determined to cast in his lot among them. Their being “the people of God” was sufficient to endear them, and their society, though afflicted, afforded him a higher delight than all the pleasures of sin which could be enjoyed in a voluptuous court. Ruth left her country and her gods for the sake of poor Naomi, destitute and afflicted, saying, thy people shall be my people, and thy God my God. There is no union, no friendship like that which is inspired and cemented by true religion. How unsatisfying and how sickening is the company of the ungodly and unconverted. “Gather not my soul with sinners, nor my life with bloody men.” Oh how sweet, on the contrary, to mingle our joys and our hopes, and even our sorrows and tears with those who fear God and keep his precepts.

Moses esteemed the reproach of Christ greater riches than the treasures in Egypt. Even the worst part of religion is better than the best that this world can give. Better be a door-keeper in the house of God, than dwell in the tents of wickedness. Reproaches for Christ’s sake bring with them the testimony of a good conscience, and this of itself is an invaluable treasure. They give us a fellowship with Christ in his sufferings, and it is much to be accounted worthy to suffer for his name’s sake. It has also the promise of reigning with him, and this is a recompense of reward that outweighs all the trials of the present life.

24. Refused—Not, probably, by any definite act of refusal, but by preferring the cause and the company of the bondsmen over those of the courtiers.

Verses 24-26. By faith Moses — None in the old world was more signalized by Providence in his birth, education, and actions, than Moses; hence his renown was both then and ever after very great; when he was come to years — Megav genomenov, when he became great; Syriac, when he was a man. The word may respect either state and condition, or time of life and stature. To become great, is in Scripture and common speech, to become so in wealth, honour, or power, and so Moses was become great in the court of Pharaoh; and hence the greatness of his self-denial here commended. But although this is true, and is a circumstance which greatly commends his faith, yet it is not primarily intended in this expression; for having declared the faith of his parents, and the providence of God toward him in his infancy, in the foregoing verse, the apostle here shows what his own disposition and practice was, after he was grown up to years of understanding. The expression is the same with that used by the LXX. Exodus 2:11, where we read, In those days when Moses was grown. The time referred to seems to have been that mentioned by Stephen, Acts 7:7, when he left the court of Pharaoh, and visited his brethren, being learned in all the wisdom of the Egyptians, and full forty years old; refused to be called — Any longer, as he had before been; the son of Pharaoh’s daughter — It is not said in the history that Moses made this refusal formally, but he did it in effect by his actions; he boldly professed himself an Israelite, and interposed to vindicate his brethren from their oppression; at the same time leaving Pharaoh’s court, and (after killing the Egyptian who had smitten a Hebrew) fleeing into the land of Midian. And though he afterward returned to Egypt, he did not reside with Pharaoh’s daughter as formerly, but went among his afflicted brethren, and never afterward forsook them; choosing rather to suffer affliction with the people of God — Greek, sugkakoucneisqai, to be evil entreated, or pressed with things evil and grievous. What the afflictions and sufferings of the people of God were at that time in Egypt is well known: but it does not appear that it was required of Moses to work in the kilns and furnaces with his brethren; but considering their woful condition he sympathized with them, and was willing to suffer with them whatever they might be exposed to in the course of divine providence. To account for this exercise of faith in Moses; we must suppose that in his childhood and youth he had often conversed with his parents and with the Israelites, of whom he knew himself to be one by his circumcision; and that they had given him the knowledge of the true God, the God of their fathers, and of the promises which God had made to their nation as his people. Than to enjoy the pleasures of sin for a season — Proskairon ecein amartiav apolausin, literally, to have the temporary fruition, or enjoyment of sin. The enjoyment of sin is therefore said to be temporary, or for a season, because it is subject to a thousand interruptions and reverses in this life, unavoidably ends with it, and is followed, if repentance prevent not, with everlasting misery. Thus were things truly represented to the thoughts of Moses; he did not shut his eyes on calamities to be endured on the one hand, nor suffer himself to be imposed upon by flattering appearances on the other. He omitted no circumstance that might produce a right choice. He considered the worst thing belonging to the people of God, which is their affliction, and the best of the world, which is but the vanishing pleasure of sin; and he preferred the worst of the one above the best of the other. Esteeming the reproach of Christ — So he terms the infamy that he was or might be exposed to, by acknowledging himself one of the Israelites, whom Christ had been pleased to take under his special protection. Or he may mean the scoffs cast on the Israelites for expecting the Messiah to arise among them: greater riches than the treasures of Egypt — Though then a very opulent kingdom. It is here intimated, that if Moses had continued in the court of Egypt, as a son of Pharaoh’s daughter, he might have had the free use of the king’s treasures, and therewith might have procured to himself every sensual enjoyment. For he had respect unto — Apeblepe, he looked off, from all those perishing treasures, and beyond all those temporal hardships; unto the recompense of reward — Not to an inheritance in Canaan: he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, a future state of happiness in heaven.

Ver. 24-26. By faith Moses chose rather to suffer affliction with the people of God — esteeming the reproach of Christ greater riches than the treasures in Egypt. Moses when a child was the special care of providence, and ever after to the end of life. He was found by Pharaoh’s daughter, a weeping infant floating on the river in a basket, was taken home and nursed, and afterwards educated in the palace at her expense. She adopted him as her son, the probable heir of the throne of Egypt. When come to years he declined the intended favour, and preferred taking his lot with the people of God. He made this choice under the strongest temptations; he had been taken from a state of slavery, was in effect the property of the princess, to whom he was under the greatest obligations, and had in prospect all the honours and treasures of Egypt. But Moses was a believer in the promised Messiah; he knew that if he complied with the wishes of the court he mast forget his kindred and his father s house, and become a worshipper of the gods of Egypt. This was a sacrifice he could not make. Christ and his cause were dearer to him than a crown or a kingdom. The people of God were too at that time in a state of the deepest affliction and degradation, nothing in their circumstances could offer the least inducement for his alliance; but he knew that God had spoken good concerning Israel, and was determined to cast in his lot among them. Their being “the people of God” was sufficient to endear them, and their society, though afflicted, afforded him a higher delight than all the pleasures of sin which could be enjoyed in a voluptuous court. Ruth left her country and her gods for the sake of poor Naomi, destitute and afflicted, saying, thy people shall be my people, and thy God my God. There is no union, no friendship like that which is inspired and cemented by true religion. How unsatisfying and how sickening is the company of the ungodly and unconverted. “Gather not my soul with sinners, nor my life with bloody men.” Oh how sweet, on the contrary, to mingle our joys and our hopes, and even our sorrows and tears with those who fear God and keep his precepts.

Moses esteemed the reproach of Christ greater riches than the treasures in Egypt. Even the worst part of religion is better than the best that this world can give. Better be a door-keeper in the house of God, than dwell in the tents of wickedness. Reproaches for Christ’s sake bring with them the testimony of a good conscience, and this of itself is an invaluable treasure. They give us a fellowship with Christ in his sufferings, and it is much to be accounted worthy to suffer for his name’s sake. It has also the promise of reigning with him, and this is a recompense of reward that outweighs all the trials of the present life.

25. Choosing—Our author expresses Moses’s choice in very New Testament terms; designedly, for it is as an example to his Hebrew fellow-Christians that he pictures the great founder of Hebraism. These, too, had to desert the popular and government favour, to suffer rather than enjoy for a season. In choosing Christian faith rather than Judaism, they are the true followers of Moses.

V. 26. The reproach of Christ-That which he bore for believing in the Messiah to come, and acting accordingly.

For he looked off-From all those perishing treasures, and beyond all those temporal hardships,

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

Verse 26. The reproach of Christ] The Christ or Messiah had been revealed to Moses; of him he prophesied, Deuteronomy 18:15; and the reproach which God’s people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest CHRIST and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type,) that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word o cristov, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by tou cristou, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that cristov is used in this very sense by the Septuagint, 1 Samuel 2:35; <19A515>Psalm 105:15; and Hab 3:13; where the word is necessarily restrained to this meaning. He had respect unto the recompense] apeblepe He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.

Verses 24-26. By faith Moses — None in the old world was more signalized by Providence in his birth, education, and actions, than Moses; hence his renown was both then and ever after very great; when he was come to years — Megav genomenov, when he became great; Syriac, when he was a man. The word may respect either state and condition, or time of life and stature. To become great, is in Scripture and common speech, to become so in wealth, honour, or power, and so Moses was become great in the court of Pharaoh; and hence the greatness of his self-denial here commended. But although this is true, and is a circumstance which greatly commends his faith, yet it is not primarily intended in this expression; for having declared the faith of his parents, and the providence of God toward him in his infancy, in the foregoing verse, the apostle here shows what his own disposition and practice was, after he was grown up to years of understanding. The expression is the same with that used by the LXX. Exodus 2:11, where we read, In those days when Moses was grown. The time referred to seems to have been that mentioned by Stephen, Acts 7:7, when he left the court of Pharaoh, and visited his brethren, being learned in all the wisdom of the Egyptians, and full forty years old; refused to be called — Any longer, as he had before been; the son of Pharaoh’s daughter — It is not said in the history that Moses made this refusal formally, but he did it in effect by his actions; he boldly professed himself an Israelite, and interposed to vindicate his brethren from their oppression; at the same time leaving Pharaoh’s court, and (after killing the Egyptian who had smitten a Hebrew) fleeing into the land of Midian. And though he afterward returned to Egypt, he did not reside with Pharaoh’s daughter as formerly, but went among his afflicted brethren, and never afterward forsook them; choosing rather to suffer affliction with the people of God — Greek, sugkakoucneisqai, to be evil entreated, or pressed with things evil and grievous. What the afflictions and sufferings of the people of God were at that time in Egypt is well known: but it does not appear that it was required of Moses to work in the kilns and furnaces with his brethren; but considering their woful condition he sympathized with them, and was willing to suffer with them whatever they might be exposed to in the course of divine providence. To account for this exercise of faith in Moses; we must suppose that in his childhood and youth he had often conversed with his parents and with the Israelites, of whom he knew himself to be one by his circumcision; and that they had given him the knowledge of the true God, the God of their fathers, and of the promises which God had made to their nation as his people. Than to enjoy the pleasures of sin for a season — Proskairon ecein amartiav apolausin, literally, to have the temporary fruition, or enjoyment of sin. The enjoyment of sin is therefore said to be temporary, or for a season, because it is subject to a thousand interruptions and reverses in this life, unavoidably ends with it, and is followed, if repentance prevent not, with everlasting misery. Thus were things truly represented to the thoughts of Moses; he did not shut his eyes on calamities to be endured on the one hand, nor suffer himself to be imposed upon by flattering appearances on the other. He omitted no circumstance that might produce a right choice. He considered the worst thing belonging to the people of God, which is their affliction, and the best of the world, which is but the vanishing pleasure of sin; and he preferred the worst of the one above the best of the other. Esteeming the reproach of Christ — So he terms the infamy that he was or might be exposed to, by acknowledging himself one of the Israelites, whom Christ had been pleased to take under his special protection. Or he may mean the scoffs cast on the Israelites for expecting the Messiah to arise among them: greater riches than the treasures of Egypt — Though then a very opulent kingdom. It is here intimated, that if Moses had continued in the court of Egypt, as a son of Pharaoh’s daughter, he might have had the free use of the king’s treasures, and therewith might have procured to himself every sensual enjoyment. For he had respect unto — Apeblepe, he looked off, from all those perishing treasures, and beyond all those temporal hardships; unto the recompense of reward — Not to an inheritance in Canaan: he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, a future state of happiness in heaven.

Ver. 24-26. By faith Moses chose rather to suffer affliction with the people of God — esteeming the reproach of Christ greater riches than the treasures in Egypt. Moses when a child was the special care of providence, and ever after to the end of life. He was found by Pharaoh’s daughter, a weeping infant floating on the river in a basket, was taken home and nursed, and afterwards educated in the palace at her expense. She adopted him as her son, the probable heir of the throne of Egypt. When come to years he declined the intended favour, and preferred taking his lot with the people of God. He made this choice under the strongest temptations; he had been taken from a state of slavery, was in effect the property of the princess, to whom he was under the greatest obligations, and had in prospect all the honours and treasures of Egypt. But Moses was a believer in the promised Messiah; he knew that if he complied with the wishes of the court he mast forget his kindred and his father s house, and become a worshipper of the gods of Egypt. This was a sacrifice he could not make. Christ and his cause were dearer to him than a crown or a kingdom. The people of God were too at that time in a state of the deepest affliction and degradation, nothing in their circumstances could offer the least inducement for his alliance; but he knew that God had spoken good concerning Israel, and was determined to cast in his lot among them. Their being “the people of God” was sufficient to endear them, and their society, though afflicted, afforded him a higher delight than all the pleasures of sin which could be enjoyed in a voluptuous court. Ruth left her country and her gods for the sake of poor Naomi, destitute and afflicted, saying, thy people shall be my people, and thy God my God. There is no union, no friendship like that which is inspired and cemented by true religion. How unsatisfying and how sickening is the company of the ungodly and unconverted. “Gather not my soul with sinners, nor my life with bloody men.” Oh how sweet, on the contrary, to mingle our joys and our hopes, and even our sorrows and tears with those who fear God and keep his precepts.

Moses esteemed the reproach of Christ greater riches than the treasures in Egypt. Even the worst part of religion is better than the best that this world can give. Better be a door-keeper in the house of God, than dwell in the tents of wickedness. Reproaches for Christ’s sake bring with them the testimony of a good conscience, and this of itself is an invaluable treasure. They give us a fellowship with Christ in his sufferings, and it is much to be accounted worthy to suffer for his name’s sake. It has also the promise of reigning with him, and this is a recompense of reward that outweighs all the trials of the present life.

26. Reproach of Christ—Still more impressive use of Christian terms. Not appreciating the author’s purpose in this, the commentators are at a loss to decide why Moses should be said to suffer the reproach of Christ. Our author means to tell his wavering Hebrews that their firm adherence to the despised Christ is essentially identical with the faith, and choice, and suffering, of Moses. It was truly for a Messiah to come that Moses suffered; it was for the Messiah that has come that his Hebrews are called to suffer. Hence, in Hebrews 13:13, he applies the same expression to them. Compare, also, 2 Corinthians 1:5, and Colossians 1:24. Reward—Moses, as the Hebrew brethren should, preferred the divine favour and eternal blessedness to royal rank. Bloomfield, quoting Doddridge, well says: “Surely that reward could not be temporal grandeur, which he might have had with much greater security in Egypt.”

V. 27. By faith he left Egypt-Taking all the Israelites with him. Not then fearing the wrath of the king-As he did many years before, Exodus 2:14. Exodus 14:15, &c.

Verse 27. He forsook Egypt] He believed that God would fulfil the promise he had made; and he cheerfully changed an earthly for a heavenly portion.

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

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

Verse 27. By faith — Namely, in the power of God to preserve and conduct him and them, notwithstanding Pharaoh’s rage and threatening; he forsook Egypt — Taking all the Israelites with him; not fearing the wrath of the king — As he did many years before, when he fled from Egypt into Midian: see Exodus 2:14, 15. For he endured — Continued resolute and immoveable; as seeing him who is invisible — Keeping the eye of his mind continually fixed on that great invisible Being, whose presence and friendship is of such importance, that the person who fixes his regards on him, will never by any consideration be influenced knowingly to offend him, nor be much impressed with the fear of any person or thing that would tempt him to do this. This character of God is here given with peculiar propriety. Moses was now in that condition, and had those difficulties to encounter, wherein he continually stood in need of divine power and assistance: whence this should come he could not discern by his senses: his bodily eye could behold no present assistant; for God was invisible: but he saw him by faith, whom he could not see with his bodily eyes, and thus seeing him he found him a present help, no less than if he had been manifest to his senses. A double act of Moses’s faith is intended herein; 1st, A clear, distinct view and apprehension of God’s omnipresence, power, and faithfulness; and, 2d, A steady trust in him on account of these perfections. This he relied on, to this he trusted, that God was everywhere present with him, able to protect and assist him, and faithful to his promises. Of these things he had as certain a persuasion, as if he had seen God working with him and for him with his bodily eyes. This sense of God he continually had recourse to in all his hazards and difficulties, and thereby endured courageously to the end.

Ver. 27. By faith he forsook Egypt. Moses once forsook Egypt through fear when he had killed the Egyptian, and fled into Midian. Now, acting under the command of God to set his people free, he left it by faith; and all the circumstances show that he was strong in faith, giving glory to God. The people he was to conduct into the wilderness were numerous, but they had no weapons of defence, and were pursued by an enraged enemy. Pharaoh had threatened his life at their last interview, saying, Take heed to thyself, see my face no more, for in the day thou seest my face thou shalt die. Exodus 10:28. But Moses forsook Egypt, not fearing the wrath of the king. The hope of effecting an escape, with such a numerous and defenceless flock, seemed contrary to all human probability. The sea was before them, the Egyptian host behind, and Pharaoh crying out, I will overtake, I will divide the spoil. The faith of Moses encountered every difficulty, and with his rod he made a passage through the sea. The waters saw thee, oh God, the waters saw thee; they were afraid, the depths also were troubled. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:16Psalm 77:16-20.

He endured as seeing him who is invisible. Being essentially invisible, no man hath seen God at any time. Faith here supplies the place of sight; and so stedfast was the faith of Moses, that he was not to be dismayed by any difficulties, however formidable. He could do all things through him that strengthened him; and relying on the ability and faithfulness of God, he achieved the deliverance of his people. — We also are called out of Egypt spiritually, to be separate from the world, to walk not with men of vanity and lies, and to set out on the way to Canaan. So long as Israel abode in Egypt, the natives were content they should dwell among them; but no sooner did they leave the flesh-pots of Egypt, to go to Canaan, than the wrath of the king and all the people was kindled against them. Meet emblem this of the enmity and opposition those must expect to meet with who separate themselves from an unbelieving world, and set their faces Zion-ward. But fear not: we may endure all, and endure to the end, by fixing our eyes on him who is invisible.

27. Forsook Egypt—Not only declined the royal adoption and preferred his kindred, but fully and finally left the land of Pharaoh. A large majority of commentators, including Delitzsch, Lunemann, and Alford, refer this forsook to Moses’ flight from Egypt to Midian, (Exodus 2:11-15,) when menaced by Pharaoh for killing an Egyptian. By that rendering the great fact of Moses’s life is left unmentioned, and an act of fear and flight, rather than heroic faith, is selected. Pharaoh, we are told, “Sought to slay Moses, but Moses fled from the face of Pharaoh.” He remained long years concealed in Midian, until, at last, Jehovah there gave him his call to his great mission. To say of this event that it was divine “faith,” “not fearing the wrath of the king,” contradicts the face and the substance of the sacred narrative, which presents it as a long process of fear, flight, concealment, and inaction, the dim and faithless period of Moses’s life. For that interpretation, however, Lunemann argues: 1. To make forsook designate the exodus of Israel from Egypt violates the chronological order of the series of events, for that exodus really came after the passover. Ver. 28. 2. The word forsook (katelipen, left) is too slight to express so great a movement as the exodus. 3. That the exodus after Hebrews 12:31 was commanded by Pharaoh, and did not admit “fearing the wrath of the king.” To the first we reply, that the exodus, as designated by forsook, is the great fact, under which the passover and the passage of the sea are subordinate parts, and so are, with propriety, later mentioned. To the second, that refused, verse 24, and forsook, are co-ordinate. The whole statement in regard to Moses is a series of rejections and overthrows of Egypt, which our author designs to be paralleled by his Hebrews’ rejection and overthrow of Jerusalem and Judaism. Moses refused his sonship to Pharaoh’s daughter; he abandoned Egypt; he established the passover under which Egypt’s firstborn were slain; he passed the sea in which Egypt’s royalty and power were submerged. To the third we answer, that this forsook includes the whole movement from Exodus 3 to the complete clearance from Egypt at end of Exodus 15. Pharaoh’s order in Exodus 12:31 was but an incident in the great wrath of the king which Moses long braved in accomplishing the exodus. How typical is this whole picture of the exodus of the Christian Hebrews going out from the temple worship at Jerusalem, and abandoning ritual, city, and state to their approaching overthrow! Him who is invisible—A higher king than Pharaoh. Seeing… invisible—Expresses the fact of faith as above sight.

V. 28. The pouring out of the blood-Of the paschal lamb, which was sprinkled on the door-posts, lest the destroying angel should touch the Israelites. Exodus 12:12-18.

Verse 28. He kept the passover] God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12. One of the Itala adds here, Fide prædaverunt Ægyptios exeuntes. “By faith, when they went out, they spoiled the Egyptians.” This is any thing but genuine.

Verses 28, 29. Through faith — From a lively apprehension and firm persuasion of the benefits signified and sealed thereby, and especially that God would assuredly send his angel on the vindictive design predicted, and would spare the houses properly distinguished; see Exodus 12:12, 23; he kept the passover and the sprinkling — Or pouring forth, rather; of blood — Namely, that of the paschal lamb, which he sprinkled on the lintels and the posts of the doors, as the mark of committing those who dwelt under such roofs to the divine protection; that he who destroyed the firstborn — That is, the angel, whom God employed in that work as the executioner of his judgments, as he did afterward in the destruction of Sennacherib’s army, and of Sodom; should not touch them — That is, the Israelites or their cattle. By faith they — Moses, Aaron, and the Israelites; passed through the Red sea — That part of the Ethiopic ocean which lies between Egypt and Arabia. In the Hebrew it is constantly called ãwc µy, the sea of sedges, reeds or canes, from the multitude growing on its shore, as to this day. The Greeks called it eruqraiov, or eruqra, red, not from the red colour of the waters, appearing so from the sand or the sun, but because it washed the borders of Edom, which signifies red: as by dry land — As 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 easily completed their march through it, and arrived safely on the opposite shore: which the Egyptians, assaying to do, were destroyed — Katepoqhsan, were drowned, swallowed up. This attempt of the Egyptians was the greatest height of folly and presumption that ever obdurate sinners arrived at in this world. They had seen all the mighty works which God had wrought in behalf of his people among them; they and their country were almost consumed with the plagues and judgments that were inflicted on them; and yet now, beholding this wonderful work of God in opening the sea to receive his people from their pursuit, they would make a venture, (as the original expression, peiran labontev, signifies,) to follow them into it. Vain and desperate attempt! and a high evidence of infatuation! It is one of the most signal examples of blindness of mind, confirmed by judicial hardness of heart, that is upon record in the whole book of God; nor is there any monument of equal folly and infatuation among the annals of time. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter prophets.

28. Passover—See our notes on Matthew 26:2, and 26-29. Kept— Literally, has made, or established; the term implying the permanency of the institution. Yet the Greek word was habitually used to designate the keeping, or celebration, of the passover. Sprinkling of blood—Upon the posts and lintels of the Hebrew doors. He—The angel of Jehovah.

V. 29. They-Moses, Aaron, and the Israelites.

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

Verse 29. By faith they passed through the Red Sea] See the notes on “Exodus 14:22”. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.

Verses 28, 29. Through faith — From a lively apprehension and firm persuasion of the benefits signified and sealed thereby, and especially that God would assuredly send his angel on the vindictive design predicted, and would spare the houses properly distinguished; see Exodus 12:12, 23; he kept the passover and the sprinkling — Or pouring forth, rather; of blood — Namely, that of the paschal lamb, which he sprinkled on the lintels and the posts of the doors, as the mark of committing those who dwelt under such roofs to the divine protection; that he who destroyed the firstborn — That is, the angel, whom God employed in that work as the executioner of his judgments, as he did afterward in the destruction of Sennacherib’s army, and of Sodom; should not touch them — That is, the Israelites or their cattle. By faith they — Moses, Aaron, and the Israelites; passed through the Red sea — That part of the Ethiopic ocean which lies between Egypt and Arabia. In the Hebrew it is constantly called ãwc µy, the sea of sedges, reeds or canes, from the multitude growing on its shore, as to this day. The Greeks called it eruqraiov, or eruqra, red, not from the red colour of the waters, appearing so from the sand or the sun, but because it washed the borders of Edom, which signifies red: as by dry land — As 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 easily completed their march through it, and arrived safely on the opposite shore: which the Egyptians, assaying to do, were destroyed — Katepoqhsan, were drowned, swallowed up. This attempt of the Egyptians was the greatest height of folly and presumption that ever obdurate sinners arrived at in this world. They had seen all the mighty works which God had wrought in behalf of his people among them; they and their country were almost consumed with the plagues and judgments that were inflicted on them; and yet now, beholding this wonderful work of God in opening the sea to receive his people from their pursuit, they would make a venture, (as the original expression, peiran labontev, signifies,) to follow them into it. Vain and desperate attempt! and a high evidence of infatuation! It is one of the most signal examples of blindness of mind, confirmed by judicial hardness of heart, that is upon record in the whole book of God; nor is there any monument of equal folly and infatuation among the annals of time. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter prophets.

Ver. 29. By faith they passed through the Red sea. Israel was greatly oppressed in Egypt for four hundred years, and were at length delivered by the hand of Moses and Aaron, but their trials were not ended when they left it. New difficulties meet them on their departure; the Red sea is before them, presenting a fearful breadth of about twenty miles. At the command of God they must pass over; no other way to Canaan is allowed, and the passage seemed impracticable. In obedience to the command they marched forward at the jeopardy of their lives, and a path is made for them through the mighty waters, so that they walked through the sea as on dry land. All this the apostle ascribes to faith, and it must have required great confidence in God for them to venture into the deep, and to travel all night through the paths of the sea. The command of God was sufficient, the tokens of the divine presence were with them in the cloudy pillar which led the way, and he that gave the command would enable them to perform it. Faith will carry us through the greatest difficulties, and make darkness light before us. The believing Hebrews need not be stumbled at the difficulties they met with in their christian profession; their forefathers had endured much greater, and had surmounted all by a constant reliance on the faithfulness of God.

29. They—The Israelites under Moses, implied but not expressed. Drowned—Were swallowed down, as if the sea were a sea monster to them.

V. 30. By the faith of Joshua.

Verse 30. The walls of Jericho fell down] This is particularly explained Joshua 6:1, &c. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.

Verse 30. By faith — The faith of Joshua and the Israelites in God’s promise; the walls of Jericho fell down — Being smitten by the hand of God, without any human force; after they were compassed about — In solemn silence, according to the divine command; seven days — How absurd a spectacle soever their procession might appear to the besieged. “As the land of Canaan belonged to the Israelites by a grant from God, the possessor of heaven and earth, it was proper that the first city which resisted them should be taken in such a manner as to demonstrate the truth of their title. And therefore God did not order them to attack Jericho with engines of war, but he ordered the priests, his immediate ministers, to carry the ark, containing the tables of his covenant, round the city daily for seven days, Joshua 6:13; and to sound trumpets of rams’ horns, as summoning the inhabitants in the name of the God of Israel to surrender; the armed men going before, and the rearward following. And on the seventh day, having surrounded Jericho seven times, they raised a great shout, upon which the wall fell down flat, so that the people went up into the city every man straight before him, verse 20. Thus were the inhabitants of Jericho and all the Canaanites made to know the supremacy and power of the God of Israel, and how vain it was to make any resistance.” — Macknight.

Ver. 30. By faith the walls of Jericho fell down. Soon after passing the Red sea, new difficulties present themselves, and the Israelites must begin the conquest of Canaan. Jericho is the first city that they besieged, and their mode of attack, under a divine direction, was simply by marching round it for seven days, blowing with shepherds’ trumpets of rams’ horns. On the seventh day the people shouted, and the city walls fell prostrate before them. The means by which they obtained the victory were of such a description as to demonstrate that it could be owing only to the power of God, and their belief in the promise that he would deliver the city into their hands. Everywhere are we taught that God is able to carry on his work by the feeblest and most unlikely instruments, and that it is not by might, nor by power, but by my Spirit, saith the Lord of hosts. When the Midianites were to be defeated, Gideon was sent with a handful of men bearing lamps and pitchers. When Goliah the Philistine was to be destroyed, a stripling went against him with a sling and a stone. When the heathen world was to be subdued to the obedience of Christ, the Lord sent forth a few fishermen of Galilee, and still it is his pleasure by the foolishness of preaching to save them that believe.

30. Thus far we have only traced the leaving of Egypt. The whole desert history is omitted. On the borders of Canaan two instances are selected. One is the conquering faith of Israel at Jericho, premonitory of final possession; the other, the repentant faith of a pagan courtezan, symbol of Canaan’s submission, and encouragement to faith for deepest sinners of all ages. Jericho—The great stronghold on the Canaanite side of Jordan. Fell down—Man blew the trumpets, and God wrought the overthrow. The act of God was consequent upon the faith of man. Very concisely it is said, by faith the walls… fell. Seven days—A week of persistent faith in Israel.

V. 31. Rahab-Though formerly one not of the fairest character.

Verse 31. The harlot Rahab perished not] See this account Joshua 2:1, 9, 11, and Joshua 6:23, where it is rendered exceedingly probable that the word hnwz zonah in Hebrew, and pornh in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Matthew 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance.

Received the spies with peace.] meteiJrhnhv. The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: kai etera odw ekbalousa, and sent them out another way.

Verse 31. By faith — Expressed in her words, recorded Joshua 2:9-11, I know that the Lord hath given you the land, &c.; the harlot Rahab — That is, who had once been a harlot; but after she believed in the true God, it is reasonable to think she amended her manners, as well as repented of the lie by which she deceived the king of Jericho’s messengers. For that faith in the true God, which made her hazard her life in receiving and concealing the spies, must, when she attained to more knowledge, have wrought in her a thorough reformation; perished not with them that believed not — With the rest of the Canaanites in that city, among whom she dwelt; when she had received the spies — Hospitably, and dismissed them in peace, when an alarm was taken by her fellow-citizens, and they searched for them to destroy them.

Ver. 31. By faith the harlot Rahab perished not. See the notes on Joshua

2. Some would read, the hostess Rahab, but that is incorrect. The word hnwz zonah, “harlot,” is used three times. Joshua 2:1. 6:17, 22. ˆwz zoon, a Chaldaic word, “to feed,” designates one who keeps a victualling house. As Rahab became a mother and a princess, the word, after all the debates of criticism, may signify no more than that of her person being much exposed to company.

31. Harlot—Styled an innkeeper in the Chaldee paraphrase, and in the Arabic translation. And this interpretation has been followed by some commentators, including Adam Clarke. But both the Hebrew word and this Greek term, used also by St. James, (as also abundantly by Clement of Rome in his epistle,) are unequivocally harlot. There is no reasonable doubt that she belonged to a class of courtezans consecrated to Ashtaroth, the goddess of impure love. This obscene idolatry had its centre in Phoenician Sidon, and spread itself through Canaan during the residence of Israel in Egypt. It took its origin in adoration of the generative power of nature, implying a worship of the sun as source of generation, and of his queen, the moon. It had its stately houses of abode, where licentiousness was consecrated as a religious rite. It induced the wandering traveller to enter, furnishing both refuge and license. Hence, doubtless, Rahab was both hostess and harlot. Hers was a repentant faith in Jehovah, according to her own words, (Joshua 2:11,) “Jehovah your God, he is God in heaven above, and in earth beneath.” She perished not in the terrible destruction of Jericho; she married a Hebrew, became mother of Boaz, and ancestress of Jesus. Note on Matthew 1:2. With peace—Perhaps by a welcoming salam preparatory to her forsaking the base rites of Ashtaroth and becoming a pure worshipper of Jehovah.

V. 32. After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too.

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

Verse 32. Time would fail me] me dihgoumenon o cronov. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled.

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

Barak] Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Jud. 4.

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

Jephthae] Who, under the same guidance, defeated the Ammonites, and delivered Israel. Jud. 11., 12.

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

Samuel] The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel. All these are said to have performed their various exploits through faith. 1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God. 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin’s numerous army. 3. Samson’s faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind. 4. Jephthae’s faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok. It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.

Verse 32. And what shall I more say — On this copious, this inexhaustible subject? For the time would fail me — If I should attempt to discourse at large; of Gideon — Who with a small band of men cut off so many thousands of the Midianites; and Barak — Who, through faith in the prophecy of Deborah, freed Israel from the oppression of Jabin, and routed Sisera his general; and Samson — Who, through faith in the power of God, slew so many thousands of the Philistines with the jaw-bone of an ass, and performed many other astonishing achievements; and of Jephthae — Who, through believing God’s promise to Abraham, that his posterity should possess the land of Canaan, (see Judges 11:24,) and through obeying the divine impulse, which moved him to fight against the Ammonites, obtained a great victory over these enemies of God’s people. Of David also — Whose faith was manifested, as in his many other heroic acts, so especially in his combat with Goliath: and even of Samuel — Who, though a prophet and a judge, yet led on the armies of the Lord on a remarkable occasion, to an illustrious victory: and of the prophets — After Samuel, the prophets are properly mentioned: David also was a prophet, but he was a king too. By the prophets he especially intended Elijah, Elisha, Isaiah, &c., including likewise the believers who lived in their days.

32. More say—After the arrival in Canaan the cloud of witnesses becomes too dense to particularize, and our writer first (verse 32) gives a list of heroes without naming their exploits; then (33-39) a list of exploits and sufferings without naming the heroes; and closes (verse 40) with placing us as the true successors in the whole line of heroes and sufferers. First are named four of the judges, rather in the order of eminence than of chronology. Then David as prophet-king, and Samuel as most eminent of prophets, introduces the prophets.

V. 33, 34. David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2 Samuel 8:1,&c.; 1 Samuel 8:9,&c.; 1 Samuel 13:3,&c.; Daniel 6:22; 3:27; Judges 12:3; 15:19,&c.; Judges 16:28,&c.; Judges 4:14,&c.; Judges 7:21.

Verse 33. Who through faith subdued kingdoms] As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2Sam viii., &c. Wrought righteousness] Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good. Obtained promises] This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring.

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

Verses 33, 34. Who through faith subdued kingdoms — As Joshua, the Judges, David, and others; wrought righteousness — Lived righteous and holy lives, and administered justice impartially, 1 Samuel 12:3-5. Obtained promises — Namely, of particular mercies, as Sarah, Hannah, Manoah, and the prophets in general, both for themselves, and to deliver to others; stopped the mouths of lions — By their faith prevailed with God to do it, as Daniel, Daniel 6:22: quenched the violence of fire — As Shadrach, Meshach, and Abednego, Daniel 3. He does not say they quenched fire, which may be done by natural means, but they took off, restrained the violence, the power of fire with respect to themselves. The fire continued still, and retained its burning power, for it slew the men that cast them into the furnace. But by faith they disarmed it of its power to hurt themselves, so that not one hair of their heads was singed. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition and in an inverted order,) which receive light from these. Jephthae escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight the armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments, effects the greatest things, attains to the very best, and inverts, by its miraculous power, the very course of nature. One thing, however, is necessary to be observed by the reader, namely, that these celebrated worthies are not represented by the apostle as being justified by their faith, but only as performing miracles, and heroic, valiant actions by it: nor are they all commended for their good conduct in general; for several of them failed in their duty in divers instances, through the want of an abiding principle of faith and holiness in their hearts, even as the Israelites in general, who by faith had passed through the Red sea, lost their faith, rebelled, and were doomed to die in the wilderness.

33. Subdued kingdoms—These were secular exploits, yet performed in service of the theocracy, and in firm allegiance to Jehovah, God of Israel. Conscientious generalship and statesmanship, performed in the right spirit, are in the line of faith. Happy the man who serves his country in allegiance to his God. Wrought righteousness—As just judges, rulers, and reformers. So Samuel, (1 Samuel 12:3, 4;) David, (2 Samuel 8:15;) so Elijah, Elisha, and Josiah. Obtained the fulfilment of promises. This is no contradiction to 39. The old heroes rejoiced in the fulfilment of many a promise, but the entire body never attained the promise, namely, of the heavenly country, (verse 16,) the land of the better resurrection. Stopped the mouths of lions—Daniel, who expressly boasted, “My God hath sent his angel, and hath shut the lions’ mouths;” and it is added, “because he believed in his God.” Faith in God, the God of Israel, in opposition to the Chaldean idolatries, was the nerve of his action.

V. 33, 34. David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2 Samuel 8:1,&c.; 1 Samuel 8:9,&c.; 1 Samuel 13:3,&c.; Daniel 6:22; 3:27; Judges 12:3; 15:19,&c.; Judges 16:28,&c.; Judges 4:14,&c.; Judges 7:21.

Verse 34. Quenched the violence of fire] As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God’s worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3. Escaped the edge of the sword] Moses, who escaped the sword of Pharaoh, Exodus 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others.

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

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

Verses 33, 34. Who through faith subdued kingdoms — As Joshua, the Judges, David, and others; wrought righteousness — Lived righteous and holy lives, and administered justice impartially, 1 Samuel 12:3-5. Obtained promises — Namely, of particular mercies, as Sarah, Hannah, Manoah, and the prophets in general, both for themselves, and to deliver to others; stopped the mouths of lions — By their faith prevailed with God to do it, as Daniel, Daniel 6:22: quenched the violence of fire — As Shadrach, Meshach, and Abednego, Daniel 3. He does not say they quenched fire, which may be done by natural means, but they took off, restrained the violence, the power of fire with respect to themselves. The fire continued still, and retained its burning power, for it slew the men that cast them into the furnace. But by faith they disarmed it of its power to hurt themselves, so that not one hair of their heads was singed. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition and in an inverted order,) which receive light from these. Jephthae escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight the armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments, effects the greatest things, attains to the very best, and inverts, by its miraculous power, the very course of nature. One thing, however, is necessary to be observed by the reader, namely, that these celebrated worthies are not represented by the apostle as being justified by their faith, but only as performing miracles, and heroic, valiant actions by it: nor are they all commended for their good conduct in general; for several of them failed in their duty in divers instances, through the want of an abiding principle of faith and holiness in their hearts, even as the Israelites in general, who by faith had passed through the Red sea, lost their faith, rebelled, and were doomed to die in the wilderness.

34. Quenched… fire—Shadrach, Meshach, and Abednego. Dan. 3. Theophylact finely says, “Not quenched the fire, but, what is greater, the power of the fire.” The fire was allowed to blaze, but not allowed to burn. Strong… weakness—As females enabled to do exploits, Deborah and Esther; Hezekiah, after his sickness; the whole nation in its weakness, at the return from captivity. Valiant in fight—Observing a general chronological order, our writer evidently comes down to the age of the Maccabees. Armies—Literally, camps. Aliens—Foreigners.

V. 35. Women-Naturally weak.

Received their dead-Children.

Others were tortured-From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering. Not accepting deliverance-On sinful terms.

That they might obtain a better resurrection-An higher reward, seeing the greater their sufferings the greater would be their glory. 1 Kings 17:22; 2 Kings 4:35

Verse 35. Women received their dead] As did the widow of Zarephath, 1 Kings 17:21, and the Shunammite, 2 Kings 4:34. What other cases under all the above heads the apostle might have in view, we know not.

Others were tortured] etumpanisqhsan. This is a word concerning the meaning of which the critics are not agreed. tumpanon signifies a stick, or baton, which was used in bastinadoing criminals. And tumpanizw signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4. See “Hebrews 11:40” Not accepting deliverance] This looks very like a reference to the case of the mother and her seven sons, mentioned 2Mac 7:1, &c.

Verses 35, 36. Women, naturally weak, received their dead children raised to life again — Compare 1 Kings 17:22, 23; 2 Kings 4:36, 37; and others — Particularly seven children and one pious and holy mother; were tortured — In the most inhuman manner, to compel them to renounce their religion, and be guilty of idolatry. See the margin. Thus from those who acted great things the apostle rises higher, even to those who showed the power of faith by suffering; not accepting deliverance — When it was offered them on sinful terms, nor even riches and preferments added to the proposal; that they might obtain a better resurrection — A resurrection to a better life than that they were to lose, and a higher reward than they could have received had they not endured these afflictions; seeing the greater their sufferings, the greater would be their felicity and glory hereafter; and others — In the same glorious cause; had trial of cruel mockings — As Samson before Dagon, when the Philistines had put out his eyes; and doubtless hundreds of others, whose names and trials have not been recorded; and scourgings — Jeremiah was beaten by Pashur, Jeremiah 20:2; and by the princes, Jeremiah 37:15: but scourging was so frequent a punishment, both alone and before a capital execution, that it is probable it was inflicted on many pious persons; moreover, of bonds and imprisonments — Joseph was cast into a prison, Jeremiah was let down into a dungeon full of mire, Jeremiah 37:13, 16; 38:6; and Micaiah was imprisoned by Ahab, 1 Kings 22:27.

35. Women received (literally, from a resurrection) their dead—The son of the widow of Zarephath, (1 Kings 17:17,) raised by Elijah, and of the Shunammite, (2 Kings 4:17,) by Elisha. Were tortured—Literally, were tympanized, or tortured, perhaps to death, on the tympanum, or tambourine, or drum. The tympanum (derived from tupto, to strike) was, first, a musical instrument with a circular frame varying from a drum to a tambourine, with a skin membrane to be beaten to produce the tune. Thence a similar frame, sometimes called a wheel, upon which criminals were stretched for beating, with a severity often ending in death. A better resurrection—Than that of the widows’ sons; being a resurrection not to a temporal but to an immortal life.

V. 36. And others-The apostle seems here to pass on to recent examples.

Verse 36. Had trial of cruel mockings and scourgings] We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson’s case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord. Bond’s and imprisonment] Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, Jeremiah 37:16, and Jeremiah 38:6; and the Prophet Micaiah was imprisoned by Ahab, 1 Kings 22:27.

Verses 35, 36. Women, naturally weak, received their dead children raised to life again — Compare 1 Kings 17:22, 23; 2 Kings 4:36, 37; and others — Particularly seven children and one pious and holy mother; were tortured — In the most inhuman manner, to compel them to renounce their religion, and be guilty of idolatry. See the margin. Thus from those who acted great things the apostle rises higher, even to those who showed the power of faith by suffering; not accepting deliverance — When it was offered them on sinful terms, nor even riches and preferments added to the proposal; that they might obtain a better resurrection — A resurrection to a better life than that they were to lose, and a higher reward than they could have received had they not endured these afflictions; seeing the greater their sufferings, the greater would be their felicity and glory hereafter; and others — In the same glorious cause; had trial of cruel mockings — As Samson before Dagon, when the Philistines had put out his eyes; and doubtless hundreds of others, whose names and trials have not been recorded; and scourgings — Jeremiah was beaten by Pashur, Jeremiah 20:2; and by the princes, Jeremiah 37:15: but scourging was so frequent a punishment, both alone and before a capital execution, that it is probable it was inflicted on many pious persons; moreover, of bonds and imprisonments — Joseph was cast into a prison, Jeremiah was let down into a dungeon full of mire, Jeremiah 37:13, 16; 38:6; and Micaiah was imprisoned by Ahab, 1 Kings 22:27.

V. 37. They were sawn asunder-As, according to the tradition of the Jews, Isaiah was by Manasseh.

Were tempted-Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.

Verse 37. They were stoned] As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, 2 Chronicles 24:21; and See the notes on “Matthew 23:35”. And as Naboth the Jezreelite, who, on refusing to give up his father’s inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; 1 Kings 21:1-14. They were sawn asunder] There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: “Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth.” St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable.

Were tempted] epeirasqhsan. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes epurwqhsan, they were branded. Junius, Piscator, and others, propose epurasqhsan, they were burnt alive. Gataker thinks eprhsqhsan, a word of the same import, should be preferred. Tanaquil Faber gives the preference to ephrwqhsan, they were mutilated-had different parts of their bodies lopped off. Sir Norton Knatchbull contends for eparthsan, they were transfixed, or pierced through. Alberti thinks the original reading was espeirasqhsan, they were strangled. About as many more differences have been proposed by learned men, all hearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Æthiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense.

Were slain with the sword] As in the case of the eighty-five priests slain by Doeg, see 1 Samuel 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1 Kings 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day. They wandered about in sheepskins] mhlwtaiv Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in 2 Kings 2:8-13, expressly say: kai elaben hJliav thn mhlwthn autou. and Elijah took his SHEEPSKIN (mantle.) kai uywse thn mhlwthn hJliou, h epesen epanwqen autou. And he (Elisha) took the SHEEPSKIN of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, 2 Kings 1:8; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision-neither shall they wear a rough garment to deceive, Zecariah 13:4; derrin tricinhn, a hairy skin, SEPT., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering.

Being destitute] uJsteroumenoi. In want of all the comforts and conveniences of life, and often of its necessaries.

Afflicted] In consequence of enduring such privations.

Tormented] kakoucoumenoi. Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.

Verses 37, 38. They were stoned — As Zechariah, the son of Jehoiada, 2 Chronicles 24:21. See also Matthew 23:31; they were sawn asunder — As, according to the tradition of the Jews, Isaiah was by Manasseh; were tempted — With offers of deliverance; but remaining steadfast, were then slain with the sword — As also were the eighty-five priests slain by Doeg, 1 Samuel 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1 Kings 19:10. Or, as epeirasqhsan may be rendered, they were tried, and that in every possible way; by threatenings, reproaches, tortures, the variety of which cannot be expressed: and again by promises and allurements. They wandered about in sheepskins and goat-skins — Their outward condition was poor, mean, and contemptible; their clothing being no better than the unwrought skins of sheep and goats. Nothing is here intimated of their choosing mean clothing, as a testimony of mortification, but they were compelled by necessity to use such as they could find or obtain. Thus have the saints of God, in sundry seasons, been reduced to the utmost extremities of poverty and want. But there is such a satisfaction in the exercise of faith and obedience, and such internal consolation attending a state of suffering for the sake of truth and godliness, as quite overbalance all the outward evils that can be undergone for the profession of them: and there is a future state of eternal rewards and punishments, which will set all things right, to the glory of divine justice, and the everlasting honour of the sufferers. Being destitute — That is, as Dr. Owen interprets it, of friends, and of all means of relief from them; afflicted — Various ways; the former word declares what was absent, what they had not as to outward supplies and comforts; this declares what was present with them, the various evils and positive sufferings inflicted on them; tormented — Kakoucoumenoi, malè habiti, or malè vexati, badly treated; that is, in their wandering condition they met with bad treatment continually, all sorts of persons taking occasion to vex and press them with various evils. Of whom — Of whose society, example, prayers, instructions; the world was not worthy — It did not deserve so great a blessing. The world thinks them not worthy of it, to live in it, or at least to enjoy any name or place among the men of it; but whatever they think, we know that this testimony of the apostle is true, and the world will one day confess it to be so. The design of the apostle is to obviate an objection, that these persons were justly cast out, as not worthy of the society of mankind, and this he does by a contrary assertion, that the world was not worthy of them; not worthy to have converse with them, or of those mercies and blessings which accompany this sort of persons, where they have a quiet habitation. They wandered in deserts, &c. — Being driven from cities, towns, and villages, and all inhabited places, partly by law, and partly by force, these servants of the living God were compelled to wander in such as were solitary, wild, and desert, and to take up with dens and caves for their shelter. And instances of the same kind have been multiplied in the pagan and antichristian persecutions of the churches of the New Testament; but that no countenance is here given to an hermetical life, voluntarily chosen, much less to the horrible abuse of it under the papacy, is too evident to need being here insisted on.

Ver. 37. They were stoned, as was Naboth, 1 Kings 21:13. They were sawn asunder, as Isaiah in old age, by the command of Manasseh, for opposing idolatry. So the Hebrew book, Zeder ôlam, states. The objection about Isaiah’s age is futile, for Daniel was preserved a hundred years that he might show Cyrus the prophecies of Isaiah, and obtain the emancipation of the Hebrews. They wandered about in sheepskins, when driven from their homes by idolaters.

37. Stoned—This punishment was Jewish. We have no instance of its use recorded in the Maccabean period. But the case of Stephen really brings us down to Christian times. In the Old Testament Zachariah, the son of Jehoiada, (commemorated by our Lord Matthew 23:35; Luke 11:51,) was stoned; and tradition asserts the same of Jeremiah. Sawn asunder—Justin Martyr, Tertullian, and others say, that Isaiah underwent this death by order of King Manasseh. Jerome says, this was a “most true tradition.” Tempted—Commentators are puzzled to find so mild a word as tempted between so severe words as sawn asunder and slain. The text is not rendered questionable by any varied reading, although the word is omitted by the Syriac and some manuscripts. Scholars have variously proposed different Greek verbs resembling the Greek one in question to the amount of a dozen or so, most of them signifying were burned. Stuart suggests that the word designates the temptations so often offered in the midst of the tortures to induce them to recant. This Alford condemns, as not mitigating the difficulty. But why not? Between the severest inflictions was the very place to put the temptations that intervened. Though less severe to the flesh they were more trying to the spirit, and fraught with a more fearful danger. And this we hold to be the true solution. Finally, our author describes the martyrs as (not hermits abandoning society, but) exiles driven from among men by persecution. Goatskins—The rougher, by climax, placed last. These garments were not assumed ascetically by them, but for want of better wardrobe.

V. 38. Of whom the world was not worthy-It did not deserve so great a blessing.

They wandered-Being driven out from men.

Verse 38. Of whom the world was not worthy] Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See 1 Kings 18:4. David was often obliged thus to hide himself from Saul; 1 Samuel 24:3, &c.

Verses 37, 38. They were stoned — As Zechariah, the son of Jehoiada, 2 Chronicles 24:21. See also Matthew 23:31; they were sawn asunder — As, according to the tradition of the Jews, Isaiah was by Manasseh; were tempted — With offers of deliverance; but remaining steadfast, were then slain with the sword — As also were the eighty-five priests slain by Doeg, 1 Samuel 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1 Kings 19:10. Or, as epeirasqhsan may be rendered, they were tried, and that in every possible way; by threatenings, reproaches, tortures, the variety of which cannot be expressed: and again by promises and allurements. They wandered about in sheepskins and goat-skins — Their outward condition was poor, mean, and contemptible; their clothing being no better than the unwrought skins of sheep and goats. Nothing is here intimated of their choosing mean clothing, as a testimony of mortification, but they were compelled by necessity to use such as they could find or obtain. Thus have the saints of God, in sundry seasons, been reduced to the utmost extremities of poverty and want. But there is such a satisfaction in the exercise of faith and obedience, and such internal consolation attending a state of suffering for the sake of truth and godliness, as quite overbalance all the outward evils that can be undergone for the profession of them: and there is a future state of eternal rewards and punishments, which will set all things right, to the glory of divine justice, and the everlasting honour of the sufferers. Being destitute — That is, as Dr. Owen interprets it, of friends, and of all means of relief from them; afflicted — Various ways; the former word declares what was absent, what they had not as to outward supplies and comforts; this declares what was present with them, the various evils and positive sufferings inflicted on them; tormented — Kakoucoumenoi, malè habiti, or malè vexati, badly treated; that is, in their wandering condition they met with bad treatment continually, all sorts of persons taking occasion to vex and press them with various evils. Of whom — Of whose society, example, prayers, instructions; the world was not worthy — It did not deserve so great a blessing. The world thinks them not worthy of it, to live in it, or at least to enjoy any name or place among the men of it; but whatever they think, we know that this testimony of the apostle is true, and the world will one day confess it to be so. The design of the apostle is to obviate an objection, that these persons were justly cast out, as not worthy of the society of mankind, and this he does by a contrary assertion, that the world was not worthy of them; not worthy to have converse with them, or of those mercies and blessings which accompany this sort of persons, where they have a quiet habitation. They wandered in deserts, &c. — Being driven from cities, towns, and villages, and all inhabited places, partly by law, and partly by force, these servants of the living God were compelled to wander in such as were solitary, wild, and desert, and to take up with dens and caves for their shelter. And instances of the same kind have been multiplied in the pagan and antichristian persecutions of the churches of the New Testament; but that no countenance is here given to an hermetical life, voluntarily chosen, much less to the horrible abuse of it under the papacy, is too evident to need being here insisted on.

38. World… not worthy—Though treated as not worthy of the world, yet, truly, the world was not worthy of them. It was because they were too good for it that they were driven out of it. Judea abounds in wild coverts for refugees. Obadiah hid fifty prophets in a cave, 1 Kings 18:4,

13. Mattathias and his sons took refuge in the mountains, 1 Mac. 2:28. Josephus, in his Antiquities, says of the father of the line of Maccabees: “Having said these things, he rushed off with the children into the desert, leaving all his property in the village; the same thing the others doing, with their children and wives, fled into the desert and abode in the caves.”

V. 39. And all these-Though they obtained a good testimony, Hebrews 11:2, yet did not receive the great promise, the heavenly inheritance.

Verse 39. Having obtained a good report (having been witnessed to; see Hebrews 11:2) through faith] It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake.

Received not the promise] They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died.

Verse 39. These all, having obtained a good report — Marturhqentev, being witnessed unto, as persons who did or suffered great things by faith. The expression does not imply that all the Israelitish judges, captains, and other worthies mentioned in this chapter, as well as the ancients, were truly righteous persons, justified by their faith, and made heirs of eternal salvation; for the apostle’s design in this part of his epistle being to show, by examples from the Jewish Scriptures, the influence which faith in the divine revelations and promises hath to excite men to perform those difficult and dangerous enterprises which he assigns to them in particular, the witness which was borne to some of them means only the praise which was given to them in Scripture on account of the faith which they showed in performing these particular great actions. Received not the promise — The great promised blessings, namely, Christ the promised seed, come in the flesh, as the accomplishment of all the types and shadows, whether of the Mosaic or the patriarchal dispensation. They received the promise that the Messiah should come, as is said of Abraham, (verse 17,) but did not receive the accomplishment of it. This the apostle positively asserts; but that the Christians in his days had received it, as is signified verse 40. “It is therefore not only untrue and unsafe,” as Dr. Owen observes, “but contrary to the fundamental principles of our religion, the faith of Christians in all ages, and the design of the apostle in this whole epistle, to interpret this promise, as some do, of any thing but the coming of Christ in the flesh, of his accomplishment of the work of our redemption, with the unspeakable privileges and advantages that the church hath received thereby. That this promise was made to the elders from the beginning of the world, that it was not actually accomplished to them, being necessarily confined to one season, called the fulness of time, and that herein lies the great difference of the two states of the church, that under the Old Testament and that under the New, with the prerogative of the latter above the former, are such weighty sacred truths, that without an acknowledgment of them no important doctrine, either of the Old Testament or of the New, can be rightly understood. This then was the state of believers under the Old Testament; they had the promise of the exhibition of Christ, the Son of God, in the flesh, for the redemption of the church; this promise they received, saw afar off, as to its actual accomplishment, were persuaded of the truth of it, and embraced it, verse 13. The actual accomplishment of it they desired, longed for, and looked after, (Luke 10:24,) inquiring diligently into the grace of God contained therein, 1 Peter 1:11-13. Hereby they enjoyed the benefits of it, even as we do; yet they received not its actual accomplishment in the coming of Christ, the reason of which the apostle gives in the next verse.

Ver. 39. These all obtained a good report through faith. Having introduced the noble army of patriarchs and prophets as witnesses to the faith of the gospel, the apostle concludes with a eulogium upon their character, and sets before the Hebrews this bright array for their encouragement while suffering persecution. His argument is that their pious ancestors persevered in the faith, amidst a host of dangers and difficulties, without having received the promise, which they saw afar off and embraced it. And shall we turn back again to judaism who have witnessed the fulfilment of that great promise, the sum and substance, and the pledge of all the rest? The fulfilment of this promise by the coming of Christ, to obtain salvation by his obedience unto death, is that “better thing” which God had reserved for us; and shall we make light of it? These solemn appeals were peculiarly adapted to the vacillating state of the believing Hebrews, and tended not a little to strengthen, establish, and settle them.

They professed indeed a great veneration for their ancient patriarchs and prophets, and thought of joining their society by a renunciation of the gospel, but overlooked the main point in which their glory consisted, which was the stedfastness of their faith in the promised Messiah, and which they must imitate in order to partake of their blessedness. In their own day the holy patriarchs were but lightly esteemed, wandering about in sheepskins and goatskins, hiding in dens and caves of the earth, but God has highly honoured them, and given them a memorial in the records of eternal truth. They obtained his approbation, however it might be with others, and their names are enrolled in the book of life. Men are anxious to have their names transmitted to posterity, and recorded in the page of history: but where are all the mighty dead? How soon forgotten! But of all that have lived and died in the faith a book of remembrance is written, and they shall be mine, saith the Lord of hosts, in that day when I make up my jewels. Malachi 3:16, 17.

39. Recapitulation and conclusion. These all—The whole list, taken generally from verse 32, yet applicable to all the examples of the chapter. Report—Being divinely witnessed to, or attested, by God himself. Received not (the fulfilment of) the promise—For the fulfilment of that promise completely takes place at the resurrection of the just. Many a specific fulfilment of promise was obtained by various worthies, but by none the final promise. Abraham found a fulfilment of a special promise in the birth of Isaac, (note, 6:16;) and others in the present chapter (ver. 33) obtained promises; but for the bodily resurrection the old worthies and we are still alike waiting. Progressively, indeed, ever since the advent, the promise has been in course of consummation, but the bringing in of its full fruition closes with the final mediatorial act. The spirits of the just waiting in paradise have attained a fulfilment. They are (Hebrews 12:23) the spirits of the just made perfect, as blessed spirits, but not as perfected men.

V. 40. God having provided some better thing for us-Namely, everlasting glory.

That they might not be perfected without us-That is, that we might all be perfected together in heaven.

Verse 40. God having provided some better thing for us] This is the dispensation of the Gospel, with all the privileges and advantages it confers.

That they without us should not be made perfect.] Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens.

There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See Revelation 6:11. “White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled.” This time, and its blessings, are now upon the wing.

See ancillary data for:—

OBSERVATIONS ON THE BEING OF A GOD.

And

A short account of the BASTINADO, supposed to be referred to in Hebrews 11:35.

HEBREWS

Verse 40. God having provided some better thing for us — Believers under the gospel, than any bestowed upon them, which better thing is Christ himself manifest in the flesh, with the various privileges and blessings of the gospel dispensation, far exceeding those of the two dispensations that preceded it. For, as the divine last quoted further observes, “It ought to be put out of question with all Christians, that it is the actual exhibition of the Son of God in the flesh, the coming of the promised seed, with his accomplishment of the work of redemption, and all the privileges of the church, in light, grace, liberty, spiritual worship, with the boldness of access to God that ensued thereon, which is intended. For were not these the things which they received not under the Old Testament? Were not these the things which were promised from the beginning; which were expected, longed for, and desired by all believers of old, who yet saw them only afar off, though through faith they were saved by virtue of them? And are not these the things whereby the church state of the gospel was perfected; the things alone wherein our state is better than theirs? For, as to outward appearances of things, they had more glory, costly ceremonies, and splendour in their worship, than is appointed in the Christian Church; and their worldly prosperity was, for a long season, very great, much exceeding any thing that the Christian Church enjoyed in the apostle’s days. To deny, therefore, these to be the better things that God provided for us, is to overthrow the faith of the Old Testament and the New.” That they without us should not be made perfect — The expression without us, is the same as without the things which are actually exhibited to us, the things provided for us, and our participation of them. They and we, that is, the believers under the old dispensations, and those under the new, though distributed by divine appointment into distinct states, yet, with respect to the first promise, and the renewal of it to Abraham, are but one church, built on the same foundation, and enlivened by the same Spirit of grace. Wherefore until we, that is, Christian believers, with our privileges and blessings, were added to the church, it could not be said to be made perfect, or to have attained that perfect state which God had designed and prepared for it in the fulness of times, and which the believers in those ages foresaw should be granted to others, but not to themselves. See 1 Peter 1:11-13. “I cannot but marvel,” says Dr. Owen, “that so many have stumbled in the exposition of these words, and involved themselves in difficulties of their own devising; for they are a plain epitome of the whole doctrinal part of the epistle; so as that no intelligent judicious person can avoid the sense which the words tender, unless he divert his mind from the whole scope and design of the apostle.”

Ver. 40. That they without us should not be made perfect. The patriarchs and the prophets were great examples of faith and confidence in God under dark and threatening providences, of patience in suffering, of heavenly mindedness amidst the prospects of earthly fulness, giving up all things for the love of Christ, and living upon the promises seen only at a distance; yet they lived under an imperfect economy, which could only be completed by the coming of Christ, by his mysterious incarnation and sufferings, which would give substantiality to all preseding revelations, both typical and prophetic, and shed a lustre upon all past ages of the church. For the believing jews therefore to think of deserting christianity now that the former dispensation had passed its maturity, and was ready to vanish away, now that the topstone of the temple was brought forth with shoutings, grace, grace unto it, would bespeak an incredulity, an infatuation scarcely before equalled.

It was the purpose and design of God to erect a more perfect tabernacle, to institute a more excellent priesthood, and to give a completion to the former dispensation by the introduction of one that should abide for ever. It is also according to the divine plan that one age of the church should not be perfect without another, until the whole structure be completed. The patriarchs looked forward to the times of David and Solomon, when the kingdom of Israel should be in its highest glory. David looked forward to gospel times, when his Son and Lord should realise all the ancient promises. The church in the present day is looking forward to the millenial glory, when the mountains shall bring peace to the people, and the little hills by righteousness. On the other hand, no future age of the church could be made perfect without the past. Abraham was the olive tree from which all the fruit should arise. The jews were the depositaries of the lively oracles, whose streams were to water the earth. The prophets sowed the seed which the apostles reaped. Apostles, confessors and martyrs sowed in tears the harvest which we reap, and we are sowing for future generations, in the ministry of the word, in bible societies, and missionary institutions. Every age and department of the church is thus connected, and rendered mutually dependent on each other, to furnish motives for mutual exertion and persevering efforts in the cause of God.

40. Better thing for us—To the question, What better thing? the remaining words of the verse furnish the answer. We and these worthies form one Church, which is to be perfected in one resurrectional glory. As there was one crucifixion, so by the divine order there is to be one final inauguration of the glorified Church. And that must wait for us; which is better for us than to be left out, or to happen in sporadically, as so many afterthoughts. We are on an equality with the worthies of old. In fact, our perfecting is the divine condition of their perfecting. They cannot attain the consummation without us.