22. (<reference osisRef="Heb.4.16">He 4:16</reference>; <reference osisRef="Heb.7.19">7:19</reference>.)

<hi type="bold">with a true heart--</hi>without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (<reference osisRef="Heb.10.26">He 10:26</reference>).

<hi type="bold">full assurance--</hi>(<reference osisRef="Heb.6.11">He 6:11</reference>); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," <reference osisRef="Heb.10.23">He 10:23</reference>, <reference osisRef="Heb.10.24">24</reference>.

<hi type="bold">sprinkled from--</hi>that is, sprinkled so as to be cleansed from.

<hi type="bold">evil conscience--</hi>a consciousness of guilt unatoned for, and uncleansed away (<reference osisRef="Heb.10.2">He 10:2</reference>; <reference osisRef="Heb.9.9">He 9:9</reference>). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (<reference osisRef="Heb.9.13">He 9:13</reference>, <reference osisRef="Heb.9.21">21</reference>). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (<reference osisRef="Heb.9.19">He 9:19</reference>) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (<reference osisRef="1Pet.3.21">1Pe 3:21</reference>). "Body" (not merely "flesh," the carnal part, as <reference osisRef="2Cor.7.1">2Co 7:1</reference>) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare <reference osisRef="John.19.34">Joh 19:34</reference>; <reference osisRef="1Cor.6.11">1Co 6:11</reference>; <reference osisRef="1John.5.6">1Jo 5:6</reference>; <reference osisRef="Ezek.36.25">Eze 36:25</reference>. The perfects "having ... hearts sprinkled ... body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.

22. (He 4:16; 7:19.) with a true heart-- without hypocrisy; "in truth, and with a perfect heart"; a heart thoroughly imbued with "the truth" (He 10:26). full assurance-- (He 6:11); with no doubt as to our acceptance when coming to God by the blood of Christ. As "faith" occurs here, so "hope," and "love," He 10:23, 24. sprinkled from-- that is, sprinkled so as to be cleansed from. evil conscience-- a consciousness of guilt unatoned for, and uncleansed away (He 10:2; He 9:9). Both the hearts and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (He 9:13, 21). Christ's blood purifies the heart and conscience. The Aaronic priest, in entering the holy place, washed with water (He 9:19) in the brazen laver. Believers, as priests to God, are once for all washed in BODY (as distinguished from "hearts") at baptism. As we have an immaterial, and a material nature, the cleansing of both is expressed by "hearts" and "body," the inner and the outer man; so the whole man, material and immaterial. The baptism of the body, however, is not the mere putting away of material filth, nor an act operating by intrinsic efficacy, but the sacramental seal, applied to the outer man, of a spiritual washing (1Pe 3:21). "Body" (not merely "flesh," the carnal part, as 2Co 7:1) includes the whole material man, which needs cleansing, as being redeemed, as well as the soul. The body, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," the symbol of consecration and sanctification, compare Joh 19:34; 1Co 6:11; 1Jo 5:6; Eze 36:25. The perfects "having... hearts sprinkled... body (the Greek is singular) washed," imply a continuing state produced by a once-for-all accomplished act, namely, our justification by faith through Christ's blood, and consecration to God, sealed sacramentally by the baptism of our body.


23. (<reference osisRef="Heb.3.6">He 3:6</reference>, <reference osisRef="Heb.3.14">14</reference>; <reference osisRef="Heb.4.14">4:14</reference>.)

<hi type="bold">profession--</hi>Greek, "confession."

<hi type="bold">our faith--</hi>rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (<reference osisRef="1Pet.3.15">1Pe 3:15</reference>). Hope is similarly (<reference osisRef="Heb.10.22">He 10:22</reference>) connected with purification (<reference osisRef="1John.3.3">1Jo 3:3</reference>).

<hi type="bold">without wavering--</hi>without declension (<reference osisRef="Heb.3.14">He 3:14</reference>), "steadfast unto the end."

<hi type="bold">he--</hi>God is faithful to His promises (<reference osisRef="Heb.6.17">He 6:17</reference>, <reference osisRef="Heb.6.18">18</reference>; <reference osisRef="Heb.11.11">11:11</reference>; <reference osisRef="Heb.12.26">12:26</reference>, <reference osisRef="Heb.12.28">28</reference>; <reference osisRef="1Cor.1.9">1Co 1:9</reference>; <reference osisRef="1Cor.10.13">10:13</reference>; <reference osisRef="1Thess.5.24">1Th 5:24</reference>; <reference osisRef="2Thess.3.3">2Th 3:3</reference>; see also Christ's promise, <reference osisRef="John.12.26">Joh 12:26</reference>); but man is too often unfaithful to his duties.

23. (He 3:6, 14; 4:14.) profession-- Greek, "confession." our faith-- rather as Greek, "our hope"; which is indeed faith exercised as to the future inheritance. Hope rests on faith, and at the same time quickens faith, and is the ground of our bold confession (1Pe 3:15). Hope is similarly (He 10:22) connected with purification (1Jo 3:3). without wavering-- without declension (He 3:14), "steadfast unto the end." he-- God is faithful to His promises (He 6:17, 18; 11:11; 12:26, 28; 1Co 1:9; 10:13; 1Th 5:24; 2Th 3:3; see also Christ's promise, Joh 12:26); but man is too often unfaithful to his duties.


24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces.

<hi type="bold">consider--</hi>with the mind attentively fixed on "one another" (see on <reference osisRef="Heb.3.1">He 3:1</reference>), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," <reference osisRef="Ps.41.1">Psa 41:1</reference>, and <reference osisRef="Heb.12.15">He 12:15</reference>, "(All) looking diligently lest any fail of the grace of God."

<hi type="bold">to provoke--</hi>Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.

24. Here, as elsewhere, hope and love follow faith; the Pauline triad of Christian graces. consider-- with the mind attentively fixed on "one another" (see on He 3:1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Compare "consider," Psa 41:1, and He 12:15, "(All) looking diligently lest any fail of the grace of God." to provoke-- Greek, "with a view to provoking unto love," instead of provoking to hatred, as is too often the case.


<hi type="bold">25. assembling of ourselves together--</hi>The Greek, "episunagoge," is only found here and <reference osisRef="2Thess.2.1">2Th 2:1</reference> (the gathering together of the elect to Christ at His coming, <reference osisRef="Matt.24.31">Mt 24:31</reference>). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (<reference osisRef="Heb.3.13">He 3:13</reference>). Ignatius says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare <reference osisRef="Rev.2.9">Re 2:9</reference>).

<hi type="bold">as the manner of some is--</hi>"manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy.

<hi type="bold">the day approaching--</hi>This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in <reference osisRef="1Cor.3.13">1Co 3:13</reference>; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (<reference osisRef="Matt.24.1">Mt 24:1</reference>, 2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [Delitzsch in Alford].

25. assembling of ourselves together-- The Greek, "episunagoge," is only found here and 2Th 2:1 (the gathering together of the elect to Christ at His coming, Mt 24:31). The assembling or gathering of ourselves for Christian communion in private and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster love, and give good opportunities for "provoking to good works," by "exhorting one another" (He 3:13). Ignatius says, "When ye frequently, and in numbers meet together, the powers of Satan are overthrown, and his mischief is neutralized by your likemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He avoids the Greek term "sunagoge," as suggesting the Jewish synagogue meetings (compare Re 2:9). as the manner of some is-- "manner," that is, habit, custom. This gentle expression proves he is not here as yet speaking of apostasy. the day approaching-- This, the shortest designation of the day of the Lord's coming, occurs elsewhere only in 1Co 3:13; a confirmation of the Pauline authorship of this Epistle. The Church being in all ages kept uncertain how soon Christ is coming, the day is, and has been, in each age, practically always near; whence, believers have been called on always to be watching for it as nigh at hand. The Hebrews were now living close upon One of those great types and foretastes of it, the destruction of Jerusalem (Mt 24:1, 2), "the bloody and fiery dawn of the great day; that day is the day of days, the ending day of all days, the settling day of all days, the day of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [Delitzsch in Alford].


26. Compare on this and following verses, <reference osisRef="Heb.6.4">He 6:4</reference>, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue.

<hi type="bold">if we sin--</hi>Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [Alford]. A violation not only of the law, but of the whole economy of the New Testament (<reference osisRef="Heb.10.28">He 10:28</reference>, <reference osisRef="Heb.10.29">29</reference>).

<hi type="bold">wilfully--</hi>presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare <reference osisRef="1Tim.2.4">1Ti 2:4</reference>) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, <reference osisRef="John.14.17">Joh 14:17</reference>; and "the Spirit of grace," <reference osisRef="Heb.10.29">He 10:29</reference>): to fall away (as "sin" here means, <reference osisRef="Heb.3.12">He 3:12</reference>, <reference osisRef="Heb.3.17">17</reference>; compare <reference osisRef="Heb.6.6">He 6:6</reference>) and apostatize (<reference osisRef="Heb.3.12">He 3:12</reference>) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (<reference osisRef="Heb.10.29">He 10:29</reference>; <reference osisRef="Heb.5.2">He 5:2</reference>): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [Tholuck].

<hi type="bold">remaineth no more sacrifice--</hi>For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.

26. Compare on this and following verses, He 6:4, &c. There the warning was that if there be not diligence in progressing, a falling off will take place, and apostasy may ensue: here it is, that if there be lukewarmness in Christian communion, apostasy may ensue. if we sin-- Greek present participle: if we be found sinning, that is, not isolated acts, but a state of sin [Alford]. A violation not only of the law, but of the whole economy of the New Testament (He 10:28, 29). wilfully-- presumptuously, Greek "willingly." After receiving "full knowledge (so the Greek, compare 1Ti 2:4) of the truth," by having been "enlightened," and by having "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, Joh 14:17; and "the Spirit of grace," He 10:29): to fall away (as "sin" here means, He 3:12, 17; compare He 6:6) and apostatize (He 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ("out of the way," the result) of infirmity, but a deliberate sinning against the Spirit (He 10:29; He 5:2): such sinning, where a consciousness of Gospel obligations not only was, but is present: a sinning presumptuously and preseveringly against Christ's redemption for us, and the Spirit of grace in us. "He only who stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more reprobate than the beasts, and the apostate angels than apostate man" [Tholuck]. remaineth no more sacrifice-- For there is but ONE Sacrifice that can atone for sin; they, after having fully known that sacrifice, deliberately reject it.


<hi type="bold">27. a certain--</hi>an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, <reference osisRef="Jas.1.18">Jas 1:18</reference>).

<hi type="bold">looking for--</hi>"expectation": a later sense of the Greek. Alford strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), <reference osisRef="Heb.10.13">He 10:13</reference>, which refutes Alford.

<hi type="bold">fiery indignation--</hi>literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire."

<hi type="bold">devour--</hi>continually.

27. a certain-- an extraordinary and indescribable. The indefiniteness, as of something peculiar of its kind, makes the description the more terrible (compare Greek, Jas 1:18). looking for-- "expectation": a later sense of the Greek. Alford strangely translates, as the Greek usually means elsewhere, "reception." The transition is easy from "giving a reception to" something or someone, to "looking for." Contrast the "expecting" (the very same Greek as here), He 10:13, which refutes Alford. fiery indignation-- literally, "zeal of fire." Fire is personified: glow or ardor of fire, that is, of Him who is "a consuming fire." devour-- continually.


28. Compare <reference osisRef="Heb.2.2">He 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; 12:25.

<hi type="bold">despised--</hi>"set at naught" [Alford]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (<reference osisRef="Deut.17.2-Deut.17.7">De 17:2-7</reference>). So here apostasy answers to such an utter violation of the old covenant.

<hi type="bold">died--</hi>Greek, "dies": the normal punishment of such transgression, then still in force.

<hi type="bold">without mercy--</hi>literally, "mercies": removal out of the pale of mitigation, or a respite of his doom.

<hi type="bold">under--</hi>on the evidence of.

28. Compare He 2:2, 3; 12:25. despised-- "set at naught" [Alford]: utterly and heinously violated, not merely some minor detail, but the whole law and covenant; for example, by idolatry (De 17:2-7). So here apostasy answers to such an utter violation of the old covenant. died-- Greek, "dies": the normal punishment of such transgression, then still in force. without mercy-- literally, "mercies": removal out of the pale of mitigation, or a respite of his doom. under-- on the evidence of.


<hi type="bold">29. sorer--</hi>Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body.

<hi type="bold">suppose ye--</hi>an appeal to the Hebrews' reason and conscience.

<hi type="bold">thought worthy--</hi>by God at the judgment.

<hi type="bold">trodden under foot the Son of God--</hi>by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (<reference osisRef="Heb.5.5">He 5:5</reference>; <reference osisRef="Heb.6.6">6:6</reference>).

<hi type="bold">an unholy thing--</hi>literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die!

<hi type="bold">wherewith he was sanctified--</hi>for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall.

<hi type="bold">done despite unto--</hi>by repelling in fact: as "blasphemy" is despite in words (<reference osisRef="Mark.3.29">Mr 3:29</reference>). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [Tholuck].

<hi type="bold">the Spirit of grace--</hi>the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [Chrysostom]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (<reference osisRef="Heb.6.6">He 6:6</reference>), and objectively no new sacrifice for sins" (<reference osisRef="Heb.10.26">He 10:26</reference>) [Tholuck].

29. sorer-- Greek, "worse," namely, "punishment" (literally, "vengeance") than any mere temporal punishment of the body. suppose ye-- an appeal to the Hebrews' reason and conscience. thought worthy-- by God at the judgment. trodden under foot the Son of God-- by "wilful" apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (He 5:5; 6:6). an unholy thing-- literally, "common," as opposed to "sanctified." No better than the blood of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to die! wherewith he was sanctified-- for Christ died even for him. "Sanctified," in the fullest sense, belongs only to the saved elect. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall. done despite unto-- by repelling in fact: as "blasphemy" is despite in words (Mr 3:29). "Of the Jews who became Christians and relapsed to Judaism, we find from the history of Uriel Acosta, that they required a blasphemy against Christ. 'They applied to Him epithets used against Molech the adulterous branch,' &c." [Tholuck]. the Spirit of grace-- the Spirit that confers grace. "He who does not accept the benefit, insults Him who confers it. He hath made thee a son: wilt thou become a slave? He has come to take up His abode with thee; but thou art introducing evil into thyself" [Chrysostom]. "It is the curse of evil eternally to propagate evil: so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (He 6:6), and objectively no new sacrifice for sins" (He 10:26) [Tholuck].


<hi type="bold">30. him--</hi>God, who enters no empty threats.

<hi type="bold">Vengeance belongeth unto me--</hi>Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, <reference osisRef="Rom.12.19">Ro 12:19</reference>, of the same text.

<hi type="bold">Lord shall judge his people--</hi>in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (<reference osisRef="Deut.32.36">De 32:36</reference>).

30. him-- God, who enters no empty threats. Vengeance belongeth unto me-- Greek, "To Me belongeth vengeance": exactly according with Paul's quotation, Ro 12:19, of the same text. Lord shall judge his people-- in grace, or else anger, according as each deserves: here, "judge," so as to punish the reprobate apostate; there, "judge," so as to interpose in behalf of, and save His people (De 32:36).


<hi type="bold">31. fearful ... to fall into the hands--</hi>It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (<reference osisRef="Heb.10.27">He 10:27</reference>).

<hi type="bold">living God--</hi>therefore able to punish for ever (<reference osisRef="Matt.10.28">Mt 10:28</reference>).

31. fearful... to fall into the hands-- It is good like David to fall into the hands of God, rather than man, when one does so with filial faith in his father's love, though God chastises him. "It is fearful" to fall into His hands as a reprobate and presumptuous sinner doomed to His just vengeance as Judge (He 10:27). living God-- therefore able to punish for ever (Mt 10:28).


32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So <reference osisRef="Rev.2.3">Re 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>.

<hi type="bold">call to remembrance--</hi>habitually: so the present tense means.

<hi type="bold">illuminated--</hi>"enlightened": come to "the knowledge of the truth" (<reference osisRef="Heb.10.26">He 10:26</reference>) in connection with baptism (see on <reference osisRef="Heb.6.4">He 6:4</reference>). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [Bengel].

<hi type="bold">fight of--</hi>that is, consisting of afflictions.

32. As previously he has warned them by the awful end of apostates, so here he stirs them up by the remembrance of their own former faith, patience, and self-sacrificing love. So Re 2:3, 4. call to remembrance-- habitually: so the present tense means. illuminated-- "enlightened": come to "the knowledge of the truth" (He 10:26) in connection with baptism (see on He 6:4). In spiritual baptism, Christ, who is "the Light," is put on. "On the one hand, we are not to sever the sign and the grace signified where the sacrifice truly answers its designs; on the other, the glass is not to be mistaken for the liquor, nor the sheath for the sword" [Bengel]. fight of-- that is, consisting of afflictions.


33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians.

<hi type="bold">gazing-stock--</hi>as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. <reference osisRef="Acts.19.29">Ac 19:29</reference>; <reference osisRef="1Cor.4.9">1Co 4:9</reference>, "Made a theatrical spectacle to the world."

<hi type="bold">ye became--</hi>of your own accord: attesting your Christian sympathy with your suffering brethren.

<hi type="bold">companions of--</hi>sharers in affliction with.

33. The persecutions here referred to seem to have been endured by the Hebrew Christians at their first conversion, not only in Palestine, but also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against Christians. gazing-stock-- as in a theater (so the Greek): often used as the place of punishment in the presence of the assembled multitudes. Ac 19:29; 1Co 4:9, "Made a theatrical spectacle to the world." ye became-- of your own accord: attesting your Christian sympathy with your suffering brethren. companions of-- sharers in affliction with.


<hi type="bold">34. ye had compassion on me in my bonds--</hi>The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of <reference osisRef="Heb.10.33">He 10:33</reference>; compare <reference osisRef="Heb.13.3">He 13:3</reference>, <reference osisRef="Heb.13.23">23</reference>; <reference osisRef="Heb.6.10">6:10</reference>), and accepted (so the Greek is translated in <reference osisRef="Heb.11.35">He 11:35</reference>) with joy (<reference osisRef="Jas.1.2">Jas 1:2</reference>; joy in tribulations, as exercising faith and other graces, <reference osisRef="Rom.5.3">Ro 5:3</reference>; and the pledge of the coming glory, <reference osisRef="Matt.5.12">Mt 5:12</reference>) the plundering of your (own) goods (answering to the first clause of <reference osisRef="Heb.10.33">He 10:33</reference>)."

<hi type="bold">in yourselves--</hi>The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves."

<hi type="bold">better--</hi>a heavenly (<reference osisRef="Heb.11.16">He 11:16</reference>).

<hi type="bold">enduring--</hi>not liable to spoiling.

<hi type="bold">substance--</hi>possession: peculiarly our own, if we will not cast away our birthright.

34. ye had compassion on me in my bonds-- The oldest manuscripts and versions omit "me," and read, "Ye both sympathized with those in bonds (answering to the last clause of He 10:33; compare He 13:3, 23; 6:10), and accepted (so the Greek is translated in He 11:35) with joy (Jas 1:2; joy in tribulations, as exercising faith and other graces, Ro 5:3; and the pledge of the coming glory, Mt 5:12) the plundering of your (own) goods (answering to the first clause of He 10:33)." in yourselves-- The oldest manuscripts omit "in": translate, "knowing that ye have for (or 'to') yourselves." better-- a heavenly (He 11:16). enduring-- not liable to spoiling. substance-- possession: peculiarly our own, if we will not cast away our birthright.


35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming.

<hi type="bold">Cast not away--</hi>implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare <reference osisRef="Heb.3.14">He 3:14</reference>).

<hi type="bold">which--</hi>Greek, "the which": inasmuch as being such as.

<hi type="bold">hath--</hi>present tense: it is as certain as if you had it in your hand (<reference osisRef="Heb.10.37">He 10:37</reference>). It hath in reversion.

<hi type="bold">recompense of reward--</hi>of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on <reference osisRef="Heb.2.2">He 2:2</reference>; <reference osisRef="Heb.11.26">He 11:26</reference>).

35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming. Cast not away-- implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (compare He 3:14). which-- Greek, "the which": inasmuch as being such as. hath-- present tense: it is as certain as if you had it in your hand (He 10:37). It hath in reversion. recompense of reward-- of grace not of debt: a reward of a kind which no mercenary self-seeker would seek: holiness will be its own reward; self-devoting unselfishness for Christ's sake will be its own rich recompense (see on He 2:2; He 11:26).


39. A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (<reference osisRef="Rom.8.12">Ro 8:12</reference>).

<hi type="bold">saving of the soul--</hi>literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (<reference osisRef="Acts.20.28">Ac 20:28</reference>). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare <reference osisRef="Matt.16.26">Mt 16:26</reference>, with Lu 9:25]: faith saves the soul by linking it to God" [Delitzsch in Alford]. <chapter eID="Heb.10"/>

39. A Pauline elegant turning-off from denunciatory warnings to charitable hopes of his readers (Ro 8:12). saving of the soul-- literally, "acquisition (or obtaining) of the soul." The kindred Greek verb is applied to Christ's acquiring the Church as the purchase of His blood (Ac 20:28). If we acquire or obtain our soul's salvation, it is through Him who has obtained it for us by His bloodshedding. "The unbelieving man loses his soul: for not being God's, neither is he his own [compare Mt 16:26, with Lu 9:25]: faith saves the soul by linking it to God" [Delitzsch in Alford].


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Heb.11.1-Heb.11.40">He 11:1-40</reference>. Definition of the Faith Just Spoken of (<reference osisRef="Heb.10.39">He 10:39</reference>):</title>
 Examples from the Old Covenant for Our Perseverance in Faith.

1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.

<hi type="bold">substance, &c.--</hi>It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in <reference osisRef="Heb.3.14">He 3:14</reference>, "confidence"; and it also here may mean "sure confidence." So Alford translates. Thomas Magister supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on <reference osisRef="Heb.6.5">He 6:5</reference>, "tasted ... powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (<reference osisRef="Heb.11.6">He 11:6</reference>). Hugo de St. Victor distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (<reference osisRef="Rom.8.25">Ro 8:25</reference>).

<hi type="bold">evidence--</hi>"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see.

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

CHAPTER 11 He 11:1-40. Definition of the Faith Just Spoken of (He 10:39): Examples from the Old Covenant for Our Perseverance in Faith. 1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.-- It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in He 3:14, "confidence"; and it also here may mean "sure confidence." So Alford translates. Thomas Magister supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on He 6:5, "tasted... powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (He 11:6). Hugo de St. Victor distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Ro 8:25). evidence-- "demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen-- the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [Calvin]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [Bishop Pearson]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [Augustine]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.


<hi type="bold">2. For--</hi>So high a description of faith is not undeserved; for ... [Alford].

<hi type="bold">by it--</hi>Greek, "in it": in respect to ... in the matter of," it, "or, as Greek more emphatically, "this."

<hi type="bold">the elders--</hi>as though still living and giving their powerful testimony to the reasonableness and excellence of faith (<reference osisRef="Heb.12.1">He 12:1</reference>). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves (<reference osisRef="Heb.11.39">He 11:39</reference>, <reference osisRef="Heb.11.40">40</reference>). "The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [Bengel]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice.

<hi type="bold">obtained a good report--</hi>Greek, "were testified of," namely, favorably (compare <reference osisRef="Heb.7.8">He 7:8</reference>). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith (<reference osisRef="Heb.11.4">He 11:4</reference>, 5, 39). Thus they being testified of themselves have become "witnesses" to all others (<reference osisRef="Heb.12.1">He 12:1</reference>). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [Bengel].

2. For-- So high a description of faith is not undeserved; for... [Alford]. by it-- Greek, "in it": in respect to... in the matter of," it, "or, as Greek more emphatically, "this." the elders-- as though still living and giving their powerful testimony to the reasonableness and excellence of faith (He 12:1). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves (He 11:39, 40). "The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [Bengel]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice. obtained a good report-- Greek, "were testified of," namely, favorably (compare He 7:8). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith (He 11:4, 5, 39). Thus they being testified of themselves have become "witnesses" to all others (He 12:1). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [Bengel].


<hi type="bold">3. we understand--</hi>We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in <reference osisRef="Gen.1.1-Gen.1.31">Ge 1:1-31</reference>. The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith (<reference osisRef="Rom.1.20">Ro 1:20</reference>). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise.

<hi type="bold">worlds--</hi>literally, "ages"; all that exists in time and space, visible and invisible, present and eternal.

<hi type="bold">framed--</hi>"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [Bengel].

<hi type="bold">by the word of God--</hi>not here, the personal word (Greek, "logos," <reference osisRef="John.1.1">Joh 1:1</reference>) but the spoken word (Greek, "rhema"); though by the instrumentality of the personal word (<reference osisRef="Heb.1.2">He 1:2</reference>).

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

3. we understand-- We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Ge 1:1-31. The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith (Ro 1:20). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise. worlds-- literally, "ages"; all that exists in time and space, visible and invisible, present and eternal. framed-- "fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [Bengel]. by the word of God-- not here, the personal word (Greek, "logos," Joh 1:1) but the spoken word (Greek, "rhema"); though by the instrumentality of the personal word (He 1:2). not made, &c.-- Translate as Greek, "so that not out of things which appear hath that which is seen been made"; not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, &c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. Bengel explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen; so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it.


<hi type="bold">4. more excellent sacrifice--</hi>because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (<reference osisRef="Gen.3.15">Ge 3:15</reference>), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve (<reference osisRef="Gen.3.21">Ge 3:21</reference>): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover) resulting from Christ's sacrifice. The Greek is more literally rendered [Kennicott] by Wycliffe, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [Archbishop Magee]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship (<reference osisRef="Col.2.23">Col 2:23</reference>), and taking of a life which man had no right over before the flood (<reference osisRef="Gen.9.1-Gen.9.6">Ge 9:1-6</reference>). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven (<reference osisRef="Gen.15.17">Ge 15:17</reference>). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" (<reference osisRef="Ps.20.3">Psa 20:3</reference>, Margin). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," <reference osisRef="Gen.4.16">Ge 4:16</reference>), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" (<reference osisRef="Gen.4.4">Ge 4:4</reference>). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith.

<hi type="bold">he obtained witness--</hi>God by fire attesting His acceptance of him as "righteous by faith."

<hi type="bold">his gifts--</hi>the common term for sacrifices, implying that they must be freely given.

<hi type="bold">by it--</hi>by faith exhibited in his animal sacrifice.

<hi type="bold">dead, yet speaketh--</hi>His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.

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


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

<hi type="bold">translated--</hi>(<reference osisRef="Gen.5.22">Ge 5:22</reference>, <reference osisRef="Gen.5.24">24</reference>). Implying a sudden removal (the same Greek as in <reference osisRef="Gal.1.6">Ga 1:6</reference>) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (<reference osisRef="1Cor.15.51">1Co 15:51</reference>, <reference osisRef="1Cor.15.52">52</reference>).

<hi type="bold">had this testimony--</hi>namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of."

<hi type="bold">pleased God--</hi>The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," <reference osisRef="Gen.6.9">Ge 6:9</reference>, pleased God.

5. Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation. translated-- (Ge 5:22, 24). Implying a sudden removal (the same Greek as in Ga 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (1Co 15:51, 52). had this testimony-- namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of." pleased God-- The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Ge 6:9, pleased God.


<hi type="bold">6. without--</hi>Greek, "apart from faith": if one be destitute of faith (compare <reference osisRef="Rom.14.23">Ro 14:23</reference>).

<hi type="bold">to please--</hi>Translate, as Alford does, the Greek aorist, "It is impossible to please God at all" (<reference osisRef="Rom.8.8">Ro 8:8</reference>). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer]. Works not rooted in God are splendid sins [Augustine].

<hi type="bold">he that cometh to God--</hi>as a worshipper (<reference osisRef="Heb.7.19">He 7:19</reference>).

<hi type="bold">must believe--</hi>once for all: Greek aorist tense.

<hi type="bold">that God is--</hi>is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, <reference osisRef="Gal.4.8">Ga 4:8</reference>), the source of all being, though he sees Him not (<reference osisRef="Heb.11.1">He 11:1</reference>) as being "invisible" (<reference osisRef="Heb.11.27">He 11:27</reference>). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time (<reference osisRef="Heb.11.27">He 11:27</reference>); still he believed.

<hi type="bold">and ... is--</hi>a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes."

<hi type="bold">rewarder--</hi>renderer of reward [Alford]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare <reference osisRef="Gen.15.1">Ge 15:1</reference>, "I am thy exceeding great reward."

<hi type="bold">of them--</hi>and them only.

<hi type="bold">diligently seek--</hi>Greek, "seek out" God. Compare "seek early," <reference osisRef="Prov.8.17">Pr 8:17</reference>. Not only "ask" and "seek," but "knock," <reference osisRef="Matt.7.7">Mt 7:7</reference>; compare <reference osisRef="Heb.11.12">He 11:12</reference>; <reference osisRef="Luke.13.24">Lu 13:24</reference>, "Strive" as in an agony of contest.

6. without-- Greek, "apart from faith": if one be destitute of faith (compare Ro 14:23). to please-- Translate, as Alford does, the Greek aorist, "It is impossible to please God at all" (Ro 8:8). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer]. Works not rooted in God are splendid sins [Augustine]. he that cometh to God-- as a worshipper (He 7:19). must believe-- once for all: Greek aorist tense. that God is-- is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Ga 4:8), the source of all being, though he sees Him not (He 11:1) as being "invisible" (He 11:27). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time (He 11:27); still he believed. and... is-- a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes." rewarder-- renderer of reward [Alford]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare Ge 15:1, "I am thy exceeding great reward." of them-- and them only. diligently seek-- Greek, "seek out" God. Compare "seek early," Pr 8:17. Not only "ask" and "seek," but "knock," Mt 7:7; compare He 11:12; Lu 13:24, "Strive" as in an agony of contest.


<hi type="bold">7. warned of God--</hi>The same Greek, <reference osisRef="Heb.8.5">He 8:5</reference>, "admonished of God."

<hi type="bold">moved with fear--</hi>not mere slavish fear, but as in <reference osisRef="Heb.5.7">He 5:7</reference>; see on <reference osisRef="Heb.5.7">He 5:7</reference>; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" (<reference osisRef="1Pet.3.20">1Pe 3:20</reference>).

<hi type="bold">by the which--</hi>faith.

<hi type="bold">condemned the world--</hi>For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just.

<hi type="bold">righteousness which is by faith--</hi>Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in <reference osisRef="Gen.6.9">Ge 6:9</reference>. Christ calls Abel so, <reference osisRef="Matt.23.35">Mt 23:35</reference>. Compare as to Noah's righteousness, <reference osisRef="Ezek.14.14">Eze 14:14</reference>, <reference osisRef="Ezek.14.20">20</reference>; <reference osisRef="2Pet.2.5">2Pe 2:5</reference>, "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness.

<hi type="bold">heir--</hi>the consequence of sonship which flows from faith.

7. warned of God-- The same Greek, He 8:5, "admonished of God." moved with fear-- not mere slavish fear, but as in He 5:7; see on He 5:7; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" (1Pe 3:20). by the which-- faith. condemned the world-- For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just. righteousness which is by faith-- Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in Ge 6:9. Christ calls Abel so, Mt 23:35. Compare as to Noah's righteousness, Eze 14:14, 20; 2Pe 2:5, "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness. heir-- the consequence of sonship which flows from faith.


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

<hi type="bold">called--</hi>by God (<reference osisRef="Gen.12.1">Ge 12:1</reference>). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham (father of nations, <reference osisRef="Gen.17.5">Ge 17:5</reference>, in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out," &c.

<hi type="bold">which he should after receive--</hi>He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan (<reference osisRef="Gen.12.1">Ge 12:1</reference>, <reference osisRef="Gen.6.7">6, 7</reference>). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints.

8. From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged. called-- by God (Ge 12:1). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham (father of nations, Ge 17:5, in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out," &c. which he should after receive-- He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan (Ge 12:1, 6, 7). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints.


<hi type="bold">9. sojourned--</hi>as a "stranger and pilgrim."

<hi type="bold">in--</hi>Greek, "into," that is, he went into it and sojourned there.

<hi type="bold">as in a strange country--</hi>a country not belonging to him, but to others (so the Greek), <reference osisRef="Acts.7.5">Ac 7:5</reference>, <reference osisRef="Acts.7.6">6</reference>.

<hi type="bold">dwelling in tabernacles--</hi>tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (<reference osisRef="Heb.11.10">He 11:10</reference>).

<hi type="bold">with--</hi>Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter (<reference osisRef="Luke.16.25">Lu 16:25</reference>). Jacob was fifteen years old at the death of Abraham.

<hi type="bold">heirs with him of the same promise--</hi>Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In <reference osisRef="Heb.6.12">He 6:12</reference>, 15, 17, "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on <reference osisRef="Heb.6.12">He 6:12</reference>.

9. sojourned-- as a "stranger and pilgrim." in-- Greek, "into," that is, he went into it and sojourned there. as in a strange country-- a country not belonging to him, but to others (so the Greek), Ac 7:5, 6. dwelling in tabernacles-- tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (He 11:10). with-- Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter (Lu 16:25). Jacob was fifteen years old at the death of Abraham. heirs with him of the same promise-- Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In He 6:12, 15, 17, "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on He 6:12.


<hi type="bold">10. looked for--</hi>Greek, "he was expecting"; waiting for with eager expectation (<reference osisRef="Rom.8.19">Ro 8:19</reference>).

<hi type="bold">a city--</hi>Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (<reference osisRef="Heb.11.16">He 11:16</reference>; <reference osisRef="Heb.12.22">12:22</reference>; <reference osisRef="Heb.13.14">13:14</reference>).

<hi type="bold">foundations--</hi>Greek, "the foundations" which the tents had not, nor even men's present cities have.

<hi type="bold">whose builder and maker--</hi>Greek, "designer [Ep 1:4, 11] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare <reference osisRef="Heb.11.16">He 11:16</reference>; <reference osisRef="Heb.8.2">He 8:2</reference>). Compare Note, see on <reference osisRef="Heb.9.12">He 9:12</reference>, on "found."

10. looked for-- Greek, "he was expecting"; waiting for with eager expectation (Ro 8:19). a city-- Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (He 11:16; 12:22; 13:14). foundations-- Greek, "the foundations" which the tents had not, nor even men's present cities have. whose builder and maker-- Greek, "designer [Ep 1:4, 11] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare He 11:16; He 8:2). Compare Note, see on He 9:12, on "found."


<hi type="bold">11. also Sara herself--</hi>though being the weaker vessel, and though at first she doubted.

<hi type="bold">was delivered of a child--</hi>omitted in the oldest manuscripts: then translate, "and that when she was past age" (<reference osisRef="Rom.4.19">Ro 4:19</reference>).

<hi type="bold">she judged him faithful who had promised--</hi>after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.

11. also Sara herself-- though being the weaker vessel, and though at first she doubted. was delivered of a child-- omitted in the oldest manuscripts: then translate, "and that when she was past age" (Ro 4:19). she judged him faithful who had promised-- after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.


<hi type="bold">12. as good as dead--</hi>literally, "deadened"; no longer having, as in youth, energetic vital powers.

<hi type="bold">stars ... sand--</hi>(<reference osisRef="Gen.22.17">Ge 22:17</reference>).

12. as good as dead-- literally, "deadened"; no longer having, as in youth, energetic vital powers. stars... sand-- (Ge 22:17).


13-16. Summary of the characteristic excellencies of the patriarchs' faith

<hi type="bold">died in faith--</hi>died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare <reference osisRef="Heb.11.20">He 11:20</reference>).

<hi type="bold">These all--</hi>beginning with "Abraham" (<reference osisRef="Heb.11.8">He 11:8</reference>), to whom the promises were made (<reference osisRef="Gal.3.16">Ga 3:16</reference>), and who is alluded to in the end of <reference osisRef="Heb.11.13">He 11:13</reference> and in <reference osisRef="Heb.11.15">He 11:15</reference> [Bengel and Alford]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [Archbishop Magee]. This promise of eternal redemption is the inner essence of the promises made to Abraham (<reference osisRef="Gal.3.16">Ga 3:16</reference>).

<hi type="bold">not having received--</hi>It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: <reference osisRef="Heb.11.17">He 11:17</reference> says he did receive the promises, but not the thing promised), it would have been sight, not faith.

<hi type="bold">seen them afar off--</hi>(<reference osisRef="John.8.56">Joh 8:56</reference>). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours.

<hi type="bold">and were persuaded of them--</hi>The oldest manuscripts omit this clause.

<hi type="bold">embraced them--</hi>as though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. Trench denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. Alford translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (<reference osisRef="Gen.49.18">Ge 49:18</reference>) is such a greeting of salvation from afar [Delitzsch].

<hi type="bold">confessed ... were strangers--</hi>so Abraham to the children of Heth (<reference osisRef="Gen.23.4">Ge 23:4</reference>); and Jacob to Pharaoh (<reference osisRef="Gen.47.9">Ge 47:9</reference>; <reference osisRef="Ps.119.19">Psa 119:19</reference>). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth."

<hi type="bold">pilgrims--</hi>Greek, "temporary (literally, 'by the way') sojourners."

<hi type="bold">on the earth--</hi>contrasted with "an heavenly" (<reference osisRef="Heb.11.16">He 11:16</reference>): "our citizenship is in heaven" (Greek: <reference osisRef="Heb.10.34">He 10:34</reference>; <reference osisRef="Ps.119.54">Psa 119:54</reference>; <reference osisRef="Phil.3.20">Php 3:20</reference>). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [Luther]. "Like ships in seas while in, above the world."

13-16. Summary of the characteristic excellencies of the patriarchs' faith died in faith-- died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare He 11:20). These all-- beginning with "Abraham" (He 11:8), to whom the promises were made (Ga 3:16), and who is alluded to in the end of He 11:13 and in He 11:15 [Bengel and Alford]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [Archbishop Magee]. This promise of eternal redemption is the inner essence of the promises made to Abraham (Ga 3:16). not having received-- It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: He 11:17 says he did receive the promises, but not the thing promised), it would have been sight, not faith. seen them afar off-- (Joh 8:56). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours. and were persuaded of them-- The oldest manuscripts omit this clause. embraced them-- as though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. Trench denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. Alford translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (Ge 49:18) is such a greeting of salvation from afar [Delitzsch]. confessed... were strangers-- so Abraham to the children of Heth (Ge 23:4); and Jacob to Pharaoh (Ge 47:9; Psa 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth." pilgrims-- Greek, "temporary (literally, 'by the way') sojourners." on the earth-- contrasted with "an heavenly" (He 11:16): "our citizenship is in heaven" (Greek: He 10:34; Psa 119:54; Php 3:20). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [Luther]. "Like ships in seas while in, above the world."


<hi type="bold">17. offered up--</hi>literally, "hath offered up," as if the work and its praise were yet enduring [Alford]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.

<hi type="bold">tried--</hi>Greek, "tempted," as in <reference osisRef="Gen.22.1">Ge 22:1</reference>. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (<reference osisRef="Jas.1.13-Jas.1.15">Jas 1:13-15</reference>).

<hi type="bold">and--</hi>and so.

<hi type="bold">he that had received--</hi>rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in <reference osisRef="Heb.7.6">He 7:6</reference>. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed?

<hi type="bold">offered up--</hi>rather as Greek, "was offering up"; he was in the act of offering.

<hi type="bold">his only-begotten son--</hi>Compare <reference osisRef="Gen.22.2">Ge 22:2</reference>, "Take now thy son, thine only son." Eusebius [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phoenicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (<reference osisRef="Gen.25.6">Ge 25:6</reference>). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.

17. offered up-- literally, "hath offered up," as if the work and its praise were yet enduring [Alford]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned. tried-- Greek, "tempted," as in Ge 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jas 1:13-15). and-- and so. he that had received-- rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in He 7:6. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed? offered up-- rather as Greek, "was offering up"; he was in the act of offering. his only-begotten son-- Compare Ge 22:2, "Take now thy son, thine only son." Eusebius [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phoenicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (Ge 25:6). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.


<hi type="bold">18. Of whom--</hi>rather as Greek "He (Abraham, not Isaac) TO whom it was said" [Alford]. Bengel supports English Version. So <reference osisRef="Heb.1.7">He 1:7</reference> uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" (<reference osisRef="Heb.11.17">He 11:17</reference>).

<hi type="bold">in Isaac shall thy seed be called--</hi>(<reference osisRef="Gen.21.12">Ge 21:12</reference>). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises (<reference osisRef="Rom.9.7">Ro 9:7</reference>).

18. Of whom-- rather as Greek "He (Abraham, not Isaac) TO whom it was said" [Alford]. Bengel supports English Version. So He 1:7 uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" (He 11:17). in Isaac shall thy seed be called-- (Ge 21:12). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises (Ro 9:7).


19. Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (<reference osisRef="Rom.4.20">Ro 4:20</reference>, <reference osisRef="Rom.4.21">21</reference>).

<hi type="bold">able to raise him--</hi>rather, in general, "able to raise from the dead." Compare <reference osisRef="Rom.4.17">Ro 4:17</reference>, "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred.

<hi type="bold">he received him--</hi>"received him back" [Alford].

<hi type="bold">in a figure--</hi>Greek, "in a parable." Alford explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with Bishop Pearson, Estius, and Gregory of Nyssa, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare <reference osisRef="2Cor.1.9">2Co 1:9</reference>, <reference osisRef="1Cor.1.10">10</reference>); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day (<reference osisRef="John.8.56">Joh 8:56</reference>): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.

19. Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (Ro 4:20, 21). able to raise him-- rather, in general, "able to raise from the dead." Compare Ro 4:17, "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred. he received him-- "received him back" [Alford]. in a figure-- Greek, "in a parable." Alford explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with Bishop Pearson, Estius, and Gregory of Nyssa, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare 2Co 1:9, 10); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day (Joh 8:56): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.


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

<hi type="bold">concerning things to come--</hi>Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.

20. Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing. concerning things to come-- Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.


<hi type="bold">21. both the sons--</hi>Greek, "each of the sons" (<reference osisRef="Gen.47.29">Ge 47:29</reference>; <reference osisRef="Gen.48.8-Gen.48.20">48:8-20</reference>). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (<reference osisRef="Gen.48.22">Ge 48:22</reference>).

<hi type="bold">and worshipped--</hi>This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (<reference osisRef="Heb.11.22">He 11:22</reference>), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession.

<hi type="bold">leaning upon the top of his staff--</hi><reference osisRef="Gen.47.31">Ge 47:31</reference>, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. Jerome justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (<reference osisRef="Gen.48.2">Ge 48:2</reference>; <reference osisRef="Gen.49.33">49:33</reference>), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, <reference osisRef="Isa.38.2">Is 38:2</reference> (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (<reference osisRef="Heb.11.13">He 11:13</reference>, <reference osisRef="Heb.11.14">14</reference>), wherein God had so wonderfully supported him. <reference osisRef="Gen.32.10">Ge 32:10</reference>, "With my staff I passed over Jordan, and now I am become," &c. (compare <reference osisRef="Exod.12.11">Ex 12:11</reference>; <reference osisRef="Mark.6.8">Mr 6:8</reference>). In <reference osisRef="1Kgs.1.47">1Ki 1:47</reference>, the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [Delitzsch in Alford].

21. both the sons-- Greek, "each of the sons" (Ge 47:29; 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (Ge 48:22). and worshipped-- This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (He 11:22), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession. leaning upon the top of his staff-- Ge 47:31, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. Jerome justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (Ge 48:2; 49:33), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Is 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (He 11:13, 14), wherein God had so wonderfully supported him. Ge 32:10, "With my staff I passed over Jordan, and now I am become," &c. (compare Ex 12:11; Mr 6:8). In 1Ki 1:47, the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [Delitzsch in Alford].


<hi type="bold">22. when he died--</hi>"when dying."

<hi type="bold">the departing--</hi>"the exodus" (<reference osisRef="Gen.50.24">Ge 50:24</reference>, <reference osisRef="Gen.50.25">25</reference>). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrection of the body, and the enjoyment in it of the heavenly Canaan. His wish was fulfilled (<reference osisRef="Josh.24.32">Jos 24:32</reference>; <reference osisRef="Acts.4.16">Ac 4:16</reference>).

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


<hi type="bold">23. parents--</hi>So the Septuagint has the plural, namely, Amram and Jochebed (<reference osisRef="Num.26.59">Nu 26:59</reference>); but in <reference osisRef="Exod.2.2">Ex 2:2</reference>, the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done.

<hi type="bold">a proper child--</hi>Greek, "a comely child." <reference osisRef="Acts.7.20">Ac 7:20</reference>, "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith.

<hi type="bold">the king's commandment--</hi>to slay all the males (<reference osisRef="Exod.1.22">Ex 1:22</reference>).

23. parents-- So the Septuagint has the plural, namely, Amram and Jochebed (Nu 26:59); but in Ex 2:2, the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done. a proper child-- Greek, "a comely child." Ac 7:20, "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith. the king's commandment-- to slay all the males (Ex 1:22).


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

<hi type="bold">refused--</hi>in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as Josephus says, with the consent of the king. Josephus states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose (<reference osisRef="Heb.11.25">He 11:25</reference>, <reference osisRef="Heb.11.26">26</reference>) things, the very last which flesh and blood relish.

24. So far from faith being opposed to Moses, he was an eminent example of it [Bengel]. refused-- in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as Josephus says, with the consent of the king. Josephus states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose (He 11:25, 26) things, the very last which flesh and blood relish.


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

<hi type="bold">for a season--</hi>If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."

25. He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured. for a season-- If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."


<hi type="bold">26. Esteeming--</hi>Inasmuch as he esteemed.

<hi type="bold">the reproach of Christ--</hi>that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare <reference osisRef="2Cor.1.5">2Co 1:5</reference>; <reference osisRef="Col.1.24">Col 1:24</reference>). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.

<hi type="bold">had respect unto, &c.--</hi>Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (<reference osisRef="Heb.11.39">He 11:39</reference>, <reference osisRef="Heb.11.40">40</reference>).

26. Esteeming-- Inasmuch as he esteemed. the reproach of Christ-- that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2Co 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory. had respect unto, &c.-- Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (He 11:39, 40).