Hebrews 11

Chap. XI. Ver. 1—7. The nature of faith—the creation— Ver. 33. A gazing-stock.—Doddridge, ‘a public spectacle.” should be rendered conviction, both there and in the passage now before us. than Cain; but wherein was that sacrifice more excellent? Some have supposed its superior excellency to have consisted in its being an animal sacrifice, and thus a more proper type of the atonement of our Saviour; and others in its being the choicest of its kind—“of the firstlings of his flock, and of the fat thereof;” as stated in (Genesis 4:4). “But, as we have formerly stated, we think the grand difference lay in the characters of the offerers—the one was a believer and the other not. The offering of one was made in faith, and with an ultimate view to the atonement of the Redeemer; that of the other in a principle of self-righteousness, and with regard to no merits but his own, (See expos.

of (Genesis 4:1-7).) The next in the list is Enoch, the seventh from Adam, who, on account of the eminence of his faith and holiness, was ’translated to heaven without seeing death, having first obtained this testimony, “that he pleased God,” a testimony that clearly implied his also being a believer, as he “without faith, it is impossible to please God:” and that for this reason, “he who cometh to God must believe” not only “that he is,” but “that he is a rewarder of them who diligently seek him.” This did Enoch, and was therefore honoured (as was Elijah, the prophet, in after times) with a removal to heaven, and probably in a less open manner; and the expression “was not found,” seems to imply that, like the Jewish prophet, he was sought after.

(See (2 Kings 2:16).) The expression that “he (God) is a rewarder of them that diligently seek him,” being spoken of as the faith of the first patriarchs, evidently implies their belief in the rewards of a future state: for the scriptures of the Old Testament also speak of the unequal distributions of good and evil in the present life, while at the same time they as positively assure us of the divine equity; and these facts can only be reconciled by the doctrine of a future judgment. (Compare (Psalms 12:8); xvii. 13. (Ecclesiastes 8:14), with (Genesis 18:25). (Psalms 60:7), lxviii. 13, cxix. 137. See also our exposition of (Genesis 5:21-32).) The third name in this list is that of Noah, a patriarch of two worlds—before and after the flood.

His faith was evident in the zeal and perseverance with which he laboured, for 120 years together, in building an ark for the saving of his house, whereby, that is, by his example and preaching, “he condemned the world, and became heir of the righteousness which is by faith.” It is said, however, that he was “moved with fear,” a circumstance which proves that the reverential fear of God is perfectly consistent with faith in him, and confidence in his mercy. That fear which is ejected by perfect love, is the fear not of children but of slaves. (See 1 John iv. 18.) The character to which we come was so eminent for his faith, that he is, by way of distinction, called “The Father of the faithful,”

or of “believers.” ((Romans 4:11-16).) On his life and character, therefore, the apostle enlarges with peculiar propriety, as the most illustrious example of that distinguishing grace. The first instance given of his extraordinary faith is, that he became a pilgrim, and a stranger; and that not in consequence of any plan which he had formed, or of a wandering imagination; but it was in consequence of his being called of God, as we are informed by Stephen, (Acts 7:2-3), and being so called he went forth, “not knowing whither he went.” In doing this, he of course renounced the idols of his family and his country, his native land and his paternal possessions, with all his temporal hopes and prospects; and though he had the promise of the land of Canaan for his posterity, it was for them only, for he had of it no possession.

At the same time, and during all this period, both he and his believing descendants were seeking for a better country, and city, which God, their God, had provided unto them, that is, “a heavenly” one:—for he (Abraham) and his believing posterity, “looked for a city which had foundations, whose builder and maker is God.” Sarah is next introduced as a partaker of the same faith, and co-heir of the same promise with her husband, notwithstanding that, as her history informs us, at the first she laughed at the idea of having children at her ‘time of life, though announced by an angel. ((Genesis 18:20).) Afterwards, however, there is no doubt of her change of mind, for “she judged him faithful who had promised,”

and lived to see, so far as respected herself, the fulfilment of his promise. “These all died in faith,”—namely, the holy patriarchs; particularly, Abraham, Isaac, and Jacob, neither of whom received the blessings promised in this life, but looked to the possession of a heavenly Canaan even before their children took possession of the earthly. It was faith that supported one under all the trials of life, and when Death approached, and fully convinced them that there was no hope of their entering the Canaan below, Faith showed them another Canaan ‘above—a new Jerusalem, “a city,” not consisting of tents and temporary erections—but “a city which hath foundations, whose builder and maker is God.”

But we cannot, among those who died in faith, include all Abraham’s natural posterity, numerous as the stars or as the sands; for the far greater part of them, alas! deserted “the faith of their father Abraham.” But to return to him: The most celebrated instance of Abraham’s faith was the offering up of his son Isaac; of whom it was said, “In Isaac shall thy seed be called.” But as we have already considered weaken the force of his language, as paraphrases always do:— This time would fail me to tell of Gideon, who, with a small band of men, defeated many thousand Midianites, ((Judges 6)—viii.)—of Barak, who routed Sisera, and delivered Israel from the hand of Jabin, ((Judges 4:6))—of Samson, who wrought many extraordinary achievements among the Philistines, (Judges xiii—xvi.)—of Jephthah, and his victory over the Ammonites, ((Judges 11)

xii.)—of David, also, and his conquest over Goliath, and many other enemies—of Samuel, and others of the prophets. These, with many more, proceeds the inspired writer, through faith subdued kingdoms, as did Joshua and others, just referred to;—wrought righteousness, not only personally, but executed the righteous judgments of God against offenders, as did Phinehas, Joshua, David, &c.;—obtained promises, and their fulfilment, as did Abraham and Sarah, Caleb and Joshua, &c.;—stopped the mouths of lions, as in the case of Daniel;—adapted the violence of fire, as in the instances of his friends Shadrach, Meshach, and Abednego;—escaped the edge of the sword—out of weakness were made strong—waxed valiant in fight—turned to flight the armies of the aliens, their pagan enemies.

Even women received their dead to life again, as in the case of the widow of Zarephath, and the Shunamite; and others were tortured, not accepting deliverance, as in the heroic instance of the mother and her seven sons, as related in the second book of the Maccabees, ((Hebrews 7),) when one of her sons thus addressed the tyrant Antiochus:—“Thou, like a fury, takest us out of the present life; but the King of the world shall raise us up, who have died for his laws, to everlasting life.” Another son said, “It is good, being put to death by men, to look for hope from God, to be raised up again by him.” All these died, not accepting deliverance, the mother herself encouraging her sons, one after the other, in the same hope of a joyful resurrection.

And others had trial of cruel mockings and scourgings; yea, moreover, of bonds and imprisonment. They were, in many cases, stoned; in one instance, at least, as Isaiah, sawn asunder—were tempted, being subject to “the fiery darts of Satan,” as well as to the insidious arts of men—were slain with the sword, by decapitation; and, in short, by all the varieties of torture which malice or cruelty could invent. And these all, having obtained a good report through faith, yet received not the fulfilment of the great promise of Messiah; God having provided some better thing for us, that they, (Old Testament saints,) without us, (New Testament believers,) should not be made perfect. “The better thing provided for us than for them, (says Mr.

McLean,) is the accomplishment of the promise, [of Messiah,] which they received not in this world; and their not being made perfect without us, is, their not fully enjoying the good thing promised, separate from, or before us.” “There was one promise (says Mr. Fuller) of greater importance than all the rest; namely, the coming of the Messiah. In the faith of this, the fathers lived and died; but they saw not its accomplishment. This was reserved for another generation. Hence the words of our Saviour, ‘Blessed are your eyes, for they see (those things) that many prophets and righteous men have desired to see, and have not seen them,’ &c. ((Matthew 13:16-17).) It is thus (adds this judicious writer) that God has wisely balanced the advantages of different ages.

The fathers obtained much, but not all. Respecting the blessings of Messiah’s kingdom, they sowed, and we reap; they laboured, and we enter into their labour. Thus it is ordered, that they without us should not be made perfect. The fulfilments of our times must come in to answer the faith, and complete the hopes of those who have gone before us.” (Fuller’s Harm., &c., p. 42, 43.)

Notes on the verses

Chap. XI. Ver. 1. The substance.—The Greek term, hypostasis, is well known in the Trinitarian controversy, as differently used for essence and for person; but “in the New Testament (as remarked by M‘Lean) it is used only five times, and that only by our apostle; in three of which it is translated confidence, viz. (2 Corinthians 9:4); xi. 17. (Hebrews 3:14); and in this place it is so translated in the margin.”——The evidence.—The original term here used, in the New Testament occurs only twice (1 name), in (2 Timothy 3:16), where it is translated “reproof;” om Dudicidus Commentator just cited, So Doddridge; but Macknight preserves the term “evidence.” Ver. 2. The elders.—Macknight, “The ancients;” namely, the patriarchs and prophets, as in the following verses.

Ver. 3. The worlds were framed.—Literally, “the ages.” The material world acquired this name from the perpetual changes to which it is subject, and some modern writers would confine its import to the arrangement and government of the world; but that the material frame itself must be included is evident from the phrase, “things which are seen;” also from chap. i. 2, and many other passages. Ver. 4. A more excellent sacrifice—It is observed by critics, that the [Greek] word (pleiona) signifies more in number, rather than in value. Cain offered the fruit of the ground, which was only the mincha, or meat-offering, but no proper sacrifice for sin. (Genesis 4:3).—McLean, The late Dr. Kennicott further argued from these circumstances, particularly from the word (pleiona) “more,”

that Abel offered not only a sacrifice, but also a mincha, that is, a meat (or rather bread) offering; so that he by the one acknowledged God’s providential goodness, and by the other his redeeming mercy. See Kennicott’s Dissert. on “Cain and Abel.”——By it he, being dead, yet speaketh.—By what? it may be asked. We reply, his offering, his faith, by his example. John Edwards explains it of his blood, which said, “Crie unto me from the ground.” (Genesis 4:10). But Macknight opposes the latter sense, as ungrammatical. ‘The margin, however, reads in the race is yet spoken of;” alluding to the “good report” which he received” 83 10 ver. 2 Ver. 5 Was not found.—Namely, not on earth, being removed in his whole person, soul and body, to the skies.—He had this testimony.—This refers to (Genesis 5:24), where we read, “Enoch walked with God,” which the LXX having translated that he “pleased God,” is so quoted by the apostle; and hence we meet, that walking with God, implies a state of favour and friendship with a God of things not seen as yet.—Namely, the flood.—Moved with fear. Macknight, “A religious fear. Heir of the righteousness which is by faith.—See (Romans 2:21-22); iv. 13. (Philippians 3:9). Ver. 9. In tabernacles—i.e. tents—with Isaac and Jacob.—Doddridge observes, that Jacob was born 15 years before Abraham died. Ver. 10. Builder and maker.—(Gr. demiourgos.) Doddridge, ‘Former.” v igh, Ruler.”: one as good as dead.—Gr. “dead as to these things;” “children. As the stars of the sky in multitude.—To be able to enumerate he rare the Psalmist speaks of as the peculiar prerogative of God.

Ps. one B Died in faith—Gr. “according to faith.” ——And were persuaded of them.—These words are omitted in many MSS., and in all the ancient versions and commentators. ——Embraced them.—This is supposed to be an allusion to persons on a voyage, who when they descry at a distance the wished-for port hail it with the most joyful shouts. Lo! ally appears, Achates cries; And Italy with shouts the crowd replies."—Pitt’s Virgil. Ver. 14. They seek a country.—The original word, (patrida,) as Doddridge remarks, “is very emphatical: it signifies, as if were, a native country in which their father dwelt, as opposed to that in which they were pilgrims.” Ver. 15. Opportunity to have returned.—It is calculated that there were full 200 years between the call of Abraham, and the death of Isaac, during which there were, doubtless, many opportunities of return.

i.e. due to having Ver. 17. Offered up.—Though Isaac was not slain, Abraham stretched forth his hand, and took the knife to slay him, as he certainly would have done, if he had not been restrained; and, as we conceive, in the full persuasion of his being raised immediately from the dead. Ver. 18 Of—Doddridge, “concerning”—whom, Ver. 19. In “a figure.”—Gr. a parable. and remarks—“The sacrifice of Isaac by his father was so evidently typical of the sacrifice of Christ, that there can be no doubt of the design to be answered by this otherwise mysterious event. On the very spot where Christ was afterwards crucified, Abraham is commanded to slay his son. It is needless to recapitulate the coincidences between the sacrifice of Isaac and of Christ, they are to be found in every commentary.

That the meaning of the whole of the circumstances of this mystical sacrifice of his son, was revealed to Abraham—that he learned from them, that the promised Messiah should in a like manner bear the wood of the cross, and die for mankind: and that until then saw it, and was glad, is well 5 7 ” key re be hi the ee pemmend. rejoiced to see the day of Christ, at menenes—Test. Arr.:. well argued by Ep. Wearaaraer “er. 22: Joseph, when he died.—Doddridge, “Weeping.” “When ending;” i.e. his life. “When dying.” Macknight, Var. 28. A proper child.—Macknight, “beautiful” (“The beauty of Moses is expressly mentioned by Josephus, who introduces Pharaoh’s daughter call- On this circumstance, Preb.

Townsing him “a child divine in form;” Philo also says, that, “at his birth, he had a more elegant and beautiful appearance, than denoted an ordinary person;” and it appears from Justin, that the fame of his beauty had spread among the heathen.)—Bagster.—Not afraid—i.e. not so intimidated as to drown the child, as commanded. Exod. 1. 22. Ver. 24. Come to years—i.e. to a mature age. The original literally reads, “grown great.” It appears from (Acts 12:23), that Moses was now forty years of age. Ver. 26. Reproach of Christ—That is, on account of their expectation of a Messiah.—For he had respect, &c.—Doddridge, “For he directed his regards to the recompense of reward.” “That reward could not be temporal, and must therefore be the everlasting reward. See ver. 10, 14, 16. Ver. 27. By faith he forsook.—Doddridge, “left.” Ver. 31. The harlot Rahab.—Our opinion of this woman’s character may be seen in our exposition of Joshua ii. Ver. 35. Others were tortured.—Macknight, “beaten.” The term probably refers to the cruel practice of the bastinado, still practised in the East. —A better resurrection—i.e. a resurrection to a better life. Ver. 37. They wandered about in sheep-skins, &c.—Clement of Rome, in his first Epistle to the Corinthians, § 17, alludes to the same circumstance. “Let us be imitators of those who went about in goat-skins and sheep-skins, preaching the coming of Christ.

We mean Elias, Eliseus, and Ezekiel, the prophets.” See (2 Kings 1:8). (Zechariah 13:4).