TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 11:4–31. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old-Testament times, and these may be divided into two classes:—1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined.
I.The leading instance and example of faith here recorded is that of Abel.
It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe,
1.What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thysian. Hence learn,
(1.)That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall.
(2.)After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men.
(3.)That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ.
2.What Abel gained by his faith: the original record is in Gen. iv. 4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as,
(1.)Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice.
(2.)God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice.
(3.)By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it?
[1.]That fallen man has leave to go in to worship God, with hope of acceptance.
[2.]That, if our persons and offerings be accepted, it must be through faith in the Messiah.
[3.]That acceptance with God is a peculiar and distinguishing favour.
[4.]That those who obtain this favour from God must expect the envy and malice of the world.
[5.]That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel.
[6.]That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read,
II.Of the faith of Enoch, v.
5. He is the second of those elders that through faith have a good report. Observe,
1.What is here reported of him. In this place (and in Gen. v. 22, &c.) we read,
(1.)That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God.
(2.)That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming.
(3.)That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them.
2.What is here said of his faith, v. 6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him.
(1.)He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe-band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience.
(2.)That he is a rewarder of those that diligently seek him. Here observe,
[1.]By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion.
[2.]God is again to be found of us through Christ, the second Adam.
[3.]God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence.
[4.]Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him.
III.The faith of Noah, v. 7. Observe,
1.The ground of Noah's faith—a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier.
2.The actings of Noah's faith, and the influence it had both upon his mind and practice.
(1.)Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear.
(2.)His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest.
3.The blessed fruits and rewards of Noah's faith.
(1.)Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;" but surely it is good to be akin to the covenant.
(2.)Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation.
(3.)Hereby he became an heir of the righteousness which is by faith.
[1.]He was possessed of a true justifying righteousness; he was heir to it: and,
[2.]This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other.
IV.The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe,
1.The ground of Abraham's faith, the call and promise of God, v. 8.
(1.)This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Acts vii. 2, 3, The God of glory appeared to our father Abraham, when he was in Mesopotamia—And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen. xii. 1. This call was renewed after his father's death in Charran. Observe,
[1.]The grace of God is absolutely free, in taking some of the worst of men, and making them the best.
[2.]God must come to us before we come to him.
[3.]In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul.
[4.]This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him.
[5.]We need to be called, not only to set out well, but to go on well.
[6.]He will not have his people take up that rest any where short of the heavenly Canaan.
(2.)The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here,
[1.]God calls his people to an inheritance: by his effectual call he makes them children, and so heirs.
[2.]This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment.
[3.]The faith of parents often procures blessings for their posterity.
2.The exercise of Abraham's faith: he yielded an implicit regard to the call of God.
(1.)He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them.
(2.)He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe,
[1.]How Canaan is called the land of promise, because yet only promised, not possessed.
[2.]How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan.
[3.]He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen. xxvi. 3), and to Jacob, Gen. xxviii. 13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance.
3.The supports of Abraham's faith (v. 10): He looked for a city that hath foundations, whose builder and maker is God. Observe here,
(1.)The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it.
(2.)Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it.
(3.)The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.
V.In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe,
1.The difficulties of Sarah's faith, which were very great. As,
(1.)The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good.
(2.)She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards.
(3.)The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.
2.The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, v. 11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.
3.The fruits and rewards of her faith.
(1.)She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb.
(2.)She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages.
(3.)From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (v. 12)—a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.
VI.The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, v. 13. Here observe,
1.The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe,
(1.)Many that are interested in the promises do not presently receive the things promised.
(2.)One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.
2.The actings of their faith during this imperfect state of things. Though they had not received the promises, yet,
(1.)They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, John viii. 56.
(2.)They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul.
(3.)They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them.
(4.)They confessed that they were strangers and pilgrims on earth. Observe,
[1.]Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly.
[2.]Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home.
(5.)Hereby they declared plainly that they sought another country (v. 14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it.
(6.)They gave full proof of their sincerity in making such a confession. For,
[1.]They were not mindful of that country whence they came, v. 15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things.
[2.]They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be.
(7.)They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, v. 13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe,
3.The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, v. 16. Note,
(1.)God is the God of all true believers; faith gives them an interest in God, and in all his fullness.
(2.)He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father.
(3.)Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory.
(4.)As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.
VII.Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, v. 17. In this great example observe,
1.The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen. xxii. 1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house,—when by a famine he was forced out of Canaan into Egypt,—when he was obliged to fight with five kings to rescue Lot,—when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen. xxii.
2.There you will find every word was a trial: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial.
(1.)He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (v. 18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial!
(2.)That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set—to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body.
2.The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design.
3.The supports of his faith. They must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, v. 19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe,
(1.)God is able to raise the dead, to raise dead bodies, and to raise dead souls.
(2.)The belief of this will carry us through the greatest difficulties and trials that we can meet with.
(3.)It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God.
4.The reward of his faith in this great trial (v. 19): he received his son from the dead in a figure, in a parable.
(1.)He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness.
(2.)He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection.
(3.)This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old-Testament saints, mentioned by name, and by the particular trials and actings of their faith.
VIII.Of the faith of Isaac, v.
20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature—that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe,
1.The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. xxvii. Observe,
(1.)Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good parents, and often the wicked children of good parents fare the better in this world for their parents' sake, for things present are in the covenant; but they are not the best things, and no man knoweth love or hatred by having or wanting such things.
(2.)Jacob had the precedency and the principal blessing, which shows that it is grace and the new birth that exalt persons above their fellows and qualify them for the best blessings, and that it is owing to the sovereign free grace of God that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God—that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for even the comforts of this life are more and better than any of the children of men deserve.
2.The difficulties Isaac's faith struggled with.
(1.)He seemed to have forgotten how God had determined the matter at the birth of these his sons, Gen. xxv. 23. This should have been a rule to him all along, but he was rather swayed by natural affection, and by general custom, which gives the double portion of honour, affection, and advantage, to the first-born.
(2.)He acted in this matter with some reluctance. When he came to pronounce the blessing, he trembled very exceedingly (Gen. xxvii. 33); and he charged Jacob that he had subtly taken away Esau's blessing, v. 33, 35. But, notwithstanding all this, Isaac's faith recovered itself, and he ratified the blessing: I have blessed him yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now, the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, who through faith have obtained a good report. We now go on to,
IX.The faith of Jacob (v.
21), who, when he was dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, besides what has been already mentioned in the account of Abraham. Here observe,
1.The actings of his faith here mentioned, and they are two:—
(1.)He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth.
[1.]He made them both heads of different tribes, as if they had been his own immediate sons.
[2.]He prayed for them, that they might both be blessed of God.
[3.]He prophesied that they should be blessed; but, as Isaac did before, so now Jacob prefers the younger, Ephraim; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephraim, and this by divine direction, for he could not see, to show that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder.
(2.)He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this leaning on the top of his staff; not as the papists dream, that he worshipped some image of God engraven on the head of his staff, but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff, and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit, though he could not do it as well as he would. He showed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.
2.The time and season when Jacob thus acted his faith: when he was dying. He lived by faith, and he died by faith and in faith. Observe, Though the grace of faith is of universal use throughout our whole lives, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honour him, by patience, hope, and joy—so as to leave a witness behind them of the truth of God's word and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. The best way in which parents can finish their course is blessing their families and worshipping their God. We have now come to,
X.The faith of Joseph, v. 22. And here also we consider,
1.What he did by his faith: He made mention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Gen. l. 24, 25. Joseph was eminent for his faith, though he had not enjoyed the helps for it which the rest of his brethren had. He was sold into Egypt. He was tried by temptations, by sin, by persecution, for retaining his integrity. He was tried by preferment and power in the court of Pharaoh, and yet his faith held out and carried him through to the last.
(1.)He made mention by faith of the departing of the children of Israel, that the time should come when they should be delivered out of Egypt; and he did this both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it.
(2.)He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ and parts of themselves, which shall at length be raised up, and be the happy companions of their glorified souls to all eternity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his soul or prevent the resurrection of his body (as some of the rabbis fancied that all the Jews who were buried out of Canaan must be conveyed underground to Canaan before they could rise again), but to testify,
[1.]That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite.
[2.]That he preferred a significant burial in Canaan before a magnificent one in Egypt.
[3.]That he would go as far with his people as he could, though he could not go as far as he would.
[4.]That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies.
[5.]To assure them that God would be with them in Egypt, and deliver them out of it in his own time and way.
2.When it was that the faith of Joseph acted after this manner; namely, as in the case of Jacob, when he was dying. God often gives his people living comforts in dying moments; and when he does it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for the good of their brethren and friends. We go on now to,
XI.The faith of the parents of Moses, which is cited from Exod. ii. 3, &c. Here observe,
1.The acting of their faith: they hid this their son three months. Though only the mother of Moses is mentioned in the history, yet, by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yoke-fellows draw together in the yoke of faith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but from those who would corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents were obliged to flee with him into Egypt for his preservation. It is a great mercy to be free from wicked laws and edicts; but, when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it.
2.The reasons of their thus acting. No doubt, natural affection could not but move them; but there was something further. They saw he was a proper child, a goodly child (Exod. ii. 2), exceedingly fair, as in Acts vii. 20, asteios to Theo—venustus Deo—fair to God. There appeared in him something uncommon; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine (Exod. xxxiv. 29), what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind.
3.The prevalency of their faith over their fear. They were not afraid of the king's commandment, Exod. i. 22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child; they considered that, if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression one would praise the dead rather than the living, yet they believed that God would preserve his people, and that the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority nor obligation. Faith is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shows the vanity of the creature and its subordination to the will and power of God. The apostle next proceeds to,
XII.The faith of Moses himself (v. 24, 25, &c.), here observe,
1.An instance of his faith in conquering the world.
(1.)He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too; she had adopted him for his son, and he refused it. Observe,
[1.]How great a temptation Moses was under. Pharaoh's daughter is said to have been his only child, and was herself childless; and having found Moses, and saved him as she did, she resolved to take him and bring him up as her son; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her would look not only like ingratitude to her, but a neglect of Providence, that seemed to intend his advancement and his brethren's advantage.
[2.]How glorious was the triumph of his faith in so great a trial. He refused to be called the son of Pharaoh's daughter lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful; he refused to be called the son of Pharaoh's daughter lest it should look like renouncing his religion as well as his relation to Israel; and no doubt both these he must have done if he had accepted this honour; he therefore nobly refused it.
(2.)He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, v. 25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but for a season, and would then be punished with everlasting misery. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure as he had done before to worldly preferment. Here observe,
[1.]The pleasures of sin are and will be but short; they must end in speedy repentance or in speedy ruin.
[2.]The pleasures of this world, and especially those of a court, are too often the pleasures of sin; and they are always so when we cannot enjoy them without deserting God and his people. A true believer will despise them when they are offered upon such terms.
[3.]Suffering is to be chosen rather than sin, there being more evil in the least sin than there can be in the greatest suffering.
[4.]It greatly alleviates the evil of suffering when we suffer with the people of God, embarked in the same interest and animated by the same Spirit.
(3.)He accounted the reproaches of Christ greater riches than the treasures of Egypt, v. 26. See how Moses weighed matters: in one scale he put the worst of religion—the reproaches of Christ, in the other scale the best of the world—the treasures of Egypt; and in his judgment, directed by faith, the worst of religion weighed down the best of the world. The reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and, while he thus interests himself in their reproaches, they become riches, and greater riches than the treasures of the richest empire in the world; for Christ will reward them with a crown of glory that fades not away. Faith discerns this, and determines and acts accordingly.
2.The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures, and treasures: When he had come to years (v. 24); not only to years of discretion, but of experience, to the age of forty years—when he was great, or had come to maturity. Some would take this as detracting from his victory, that he gained it so late, that he did not make this choice sooner; but it is rather an enhancement of the honour of his self-denial and victory over the world that he made this choice when he had grown ripe for judgment and enjoyment, able to know what he did and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It is an excellent thing for persons to be seriously religious when in the midst of worldly business and enjoyments, to despise the world when they are most capable of relishing and enjoying it.
3.What it was that supported and strengthened the faith of Moses to such a degree as to enable him to gain such a victory over the world: He had respect unto the recompense of reward, that is, say some, the deliverance out of Egypt; but doubtless it means much more—the glorious reward of faith and fidelity in the other world. Observe here,
(1.)Heaven is a great reward, surpassing not only all our deservings, but all our conceptions. It is a reward suitable to the price paid for it—the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of reward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace.
(2.)Believers may and ought to have respect to this recompense of reward; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course, a load-stone to draw their hearts, a sword to conquer their enemies, a spur to quicken them to duty, and a cordial to refresh them under all the difficulties of doing and suffering work.
4.We have another instance of the faith of Moses, namely, in forsaking Egypt: By faith he forsook Egypt, not fearing the wrath of the king, v. 27. Observe here,
(1.)The product of his faith: He forsook Egypt, and all its power and pleasures, and undertook the conduct of Israel out of it. Twice Moses forsook Egypt:
[1.]As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian (Exod. ii. 14, 15), where it is said he feared, not with a fear of despondency, but of discretion, to save his life.
[2.]As a commander and ruler in Jeshurun, after God had employed him to humble Pharaoh and make him willing to let Israel go.
(2.)The prevalency of his faith. It raised him above the fear of the king's wrath. Though he knew that it was great, and levelled at him in particular, and that it marched at the head of a numerous host to pursue him, yet he was not dismayed, and he said to Israel, Fear not, Exod. xiv. 13. Those who forsook Egypt must expect the wrath of men; but they need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it.
(3.)The principle upon which his faith acted in these his motions: He endured, as seeing him that was invisible. He bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe,
[1.]The God with whom we have to do is an invisible God: he is so to our senses, to the eye of the body; and this shows the folly of those who pretend to make images of God, whom no man hath seen, nor can see.
[2.]By faith we may see this invisible God. We may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us.
[3.]Such a sight of God will enable believers to endure to the end whatever they may meet with in the way.
5.We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, v. 28. The account of this we have in Exod. xii. 13-23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and, though it was a great mystery, Moses by faith both delivered it to the people and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observance was extraordinary: it was in the same night that God slew the first-born of the Egyptians; but, though the Israelites lived among them, the destroying angel passed over their houses, and spared them and theirs. Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain; the blood of it must be sprinkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire; and it must be all of it eaten that very night with bitter herbs, in a travelling posture, their loins girt, their shoes on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over them, and slew the first-born of the Egyptians. This opened a way for the return of Abraham's posterity into the land of promise. The accommodation of this type is not difficult.
(1.)Christ is that Lamb, he is our Passover, he was sacrificed for us.
(2.)His blood must be sprinkled; it must be applied to those who have the saving benefit of it.
(3.)It is applied effectually only to the Israelites, the chosen people of God.
(4.)It is not owing to our inherent righteousness or best performances that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon their doors, though they should have spent all the night in prayer, the destroying angel would have broken in upon them, and slain their first-born.
(5.)Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him.
(6.)This true faith makes sin bitter to the soul, even while it receives the pardon and atonement.
(7.)All our spiritual privileges on earth should quicken us to set out early, and get forward, in our way to heaven.
(8.)Those who have been marked out must ever remember and acknowledge free and distinguishing grace.
XIII.The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, v. 29. The story we have in Exodus, ch. xiv. Observe,
1.The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe,
(1.)Israel's danger was very great; an enraged enemy with chariots and horsemen behind them; steep rocks and mountains on either hand, and the Red Sea before them.
(2.)Their deliverance was very glorious. By faith they passed through the Red Sea as on dry land; the grace of faith will help us through all the dangers we meet with in our way to heaven.
2.The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome; and it is plain that the destruction of sinners is of themselves.
XIV. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Josh. vi. 5, &c. Here observe, 1. The means prescribed to God to bring down the walls of Jericho. It was ordered that they should compass the walls about once a day for seven days together and seven times the last day, that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith. The method prescribed seemed very improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies; the ark of God would seem to be in danger. But this was the way God commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means. The walls of Jericho fell before them. This was a frontier town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can and will in his own time and way cause all the powerful opposition that is made to his interest and glory to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds; he will make Babylon fall before the faith of his people, and, when he has some great thing to do for them, he raises up great and strong faith in them.
XV. The next instance is the faith of Rahab, v. 31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to show that God is no respecter of persons. Here consider,
1.Who this Rahab was.
(1.)She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace.
(2.)She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners. Where sin has abounded, grace has superabounded.
2.What she did by her faith: She received the spies in peace, the men that Joshua had sent to spy out Jericho, Josh. ii. 6, 7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, v. 9-11. She engaged them to covenant with her to show favour to her and hers, when God should show kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window; she sent them away with prudent and friendly advice. Learn here,
(1.)True faith will show itself in good works, especially towards the people of God.
(2.)Faith will venture all hazards in the cause of God and his people; a true believer will sooner expose his own person than God's interest and people.
(3.)A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.
Historical interpretation
Eleven Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For what wonder if He extends a discipline who institutes it? if He advances who begins? In short, before the Law of Moses, written in stone-tables, I contend that there was a law unwritten, which was habitually understood naturally, and by the fathers was habitually kept. For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.
“By faith Noah was warned by God concerning events as yet unseen,” that is, about things which would have happened 120 years after he had received the warning, and [he] “took heed” of those distant threats of punishment [and] “constructed an ark” with great toil “for the saving of his household.” By that same faith the world which did not believe was condemned, and that same faith made Noah the heir of the promise.
"By faith" (he says) "Noah being warned of God." As the Son of God, speaking of His own coming, said, "In the days of Noah they married and were given in marriage," therefore the Apostle also recalled to their mind an appropriate image. For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.
For what does he say? "By faith being warned of God." What is "being warned of God"? It is, "It having been foretold to him." But why is the expression "divine communication" used? For in another place also it is said, "and it was communicated to him by the Spirit," and again, "and what saith the divine communication?" Seest thou the equal dignity of the Spirit? For as God reveals, so also does the Holy Spirit.
"Of things not seen as yet," he says, that is of the rain.
"Moved with fear, prepared an ark." Reason indeed suggested nothing of this sort; For "they were marrying and being given in marriage"; the air was clear, there were no signs of change: but nevertheless he feared: "By faith" (he says) "Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house."
How is it, "By the which he condemned the world"? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.
"And he became" (he says) "heir of the righteousness which is by Faith": that is, by his believing God he was shown to be righteous. For this is the part of a soul sincerely disposed towards Him and judging nothing more reliable than His words, just as Unbelief is the very contrary. Faith, it is manifest, works righteousness. For as we have been warned of God respecting Hell, so was he also: and yet at that time he was laughed at; he was reviled and ridiculed; but he regarded none of these things.
"By faith, Enoch." From him, the abolition of death was prefigured. Indeed, through Abel, the approval of the sentence was shown, but through Enoch, it is abolition. Enoch believed that God is a rewarder of those who seek Him; therefore, he was also pleasing to God: and to such an extent was his faith that what seemed contrary also appeared. For Abel, although he had pleased God, was slain, and God did not wish to overlook his death; therefore, Enoch was pleasing to God only by faith, believing in the reward of the good. For the sake of faith, therefore, he was pleasing, and because he was pleasing, he was taken away.
"he would not see death," For he was indeed removed, and still lives: moreover, where and how, it is uncertain.
"But without faith, it is impossible to please Him." For if someone does not believe in the payment of good deeds and evils, he would not please. For who would tread the laborious path of virtue, not being convinced that there are rewards?
"For he who comes to God must believe that He is." It is not about what it is, nor about examining His essence, but one must only believe that He exists and that He rewards those who seek it.
"By faith, Noah, having been warned." Connect the "by faith" with "being cautious," so that it reads: "having been warned by faith, Noah prepared an ark concerning things not yet seen, being cautious and fearful." For it was by faith that he heard what would be the flood, to be cautious and terrified.
"having been warned." Having heard from God. Elsewhere it is said, "He was warned by the Spirit." (Luke 2:26) Do you see equality? Just as the Father calls, so also does the Holy Spirit.
"of things not yet seen." He speaks of the flood.
"By which he condemned the world." He showed them to be worthy of punishment, that even when seeing the ark being constructed, they did not believe that there would be a flood.
"of the righteousness which is according to faith." What is established through faith. For that faith justified him by which he believed in God.
561. - Having given a description, the Apostle now clarifies it with an example. In regard to this he does two things: first, he manifests his thesis in general; secondly, in detail (v. 2).
562. - In regard to the first he says: Thus, therefore, I describe and command the faith, and this is nothing new: for by this, i.e., faith, the men of old, i.e., the holy fathers, obtained divine approval, i.e., believed, and were made ready by faith: ‘Abraham believed God and it was reputed to him unto justice’ (Gen. 15:6): ‘I have believed; therefore, have I spoken’ (Ps. 115:10). But among all the fathers of the Old Testament two especially, namely, David and Abraham, have the testimony of faith.
563. - Then (v. 3) he clarifies his thesis is detail with examples of the ancients: first, as to what they believed and taught; secondly, as to what they did (v. 4); thirdly, as to what they suffered (v. 35b).
564. - Now the doctrine of the Old Testament was twofold: one was clearly given; the other was hidden behind the veil of figures and mysteries. The first concerned the unity of God and the creation of the world; the second the mystery of the incarnation and reparation. Hence, just as they observed the Sabbath in memory of the creation, so we observe Sunday in memory of the resurrection. In regard to the doctrine of the creation of the world he says, by faith we understand that the world was created by the word of God. This can be read in two ways: in one way so that by the word of God is in the ablative case. Then the sense is we, as the ancients, by faith, i.e., by the doctrine of faith, namely, of the Old Testament: ‘God said: Let there be light; and the light was made’ (Gen. 1:3); ‘He spoke and they were made’ (Ps. 32:9), understand that the world was created, i.e., arranged, by the word of God, i.e., by God’s command. But it pertains to faith that we understand this, because, since faith is concerned with things unseen, even the world was made of invisible things, namely, of prime matter, which, when it is bare and devoid of all form, is invisible and lacks all form and disposition. Hence, he says, so that what is seen was made out of things which do not appear. In the second way, so that word is in the dative case. Then the sense is: We understand thought faith, as before, that the world was framed, i.e., suited and corresponded to the word, that from invisible things visible things might be made. Here it should be noted that the word of God is God’s very concept, by which He understands Himself and other things. But God is compared to the creature as artisan to artifact. But we notice that an artisan produces what he produces outside himself in a likeness of his concept; hence, he makes a house in matter in the likeness of the house formed in his mind. But if the external house conforms to the preconceived house, it is a work properly arranged; if not, not. But because all creatures are arranged in the best way, as produced by an artisan in Whom no error or defect can occur, they all conform in the fullest way to the divine concept according to their mode. Hence Boethius in the Consolations says: ‘The most beautiful on bringing forth in His mind a beautiful world forms it in His likeness and image.’ Therefore, he says, we understand by faith that the world, i.e., the entire universe of creatures, was framed, i.e., fittingly corresponded, to the word, i.e., to God’s concept as artifacts correspond to their art: ‘And he poured her out,’ i.e., His wisdom, ‘upon all his works’ (Sir. 1:10).
565. - He continues, that from invisible things visible things might be made. But because the common notion among the ancients was that the soul was produced from nothing (2 Physics), when they saw a new work, they said that it was made from invisible things. Hence, they either supposed that everything was in everything else, as Empedocles and Anaxagoras, of whom we shall say nothing at present; or thought that forms were in hiding, as Anaxagoras. Still others supposed that they were formed from ideas, as Plato; and others from a mind, as Avicenna. Hence, according to all these philosophers, visible things were made from invisible ideal reasons. But we say, according to the aforesaid manner, that visible things were produced from invisible ideal reasons in the Word of God, by Whom all things were made. These reasons, even thought they are the same reality, differ in aspect by diverse relations connoted in respect to the creature. Hence, man was created by one reason, and a horse by another reason, as Augustine says in the Book of 83 Questions. Thus, therefore, the world was framed by the word of God, that from invisible ideal reasons in the World of God, visible things, i.e., every creature, might be made.
566. - But all those words are expressly against the Manicheans, who say that what a man believes is not important, but what he does. But the Apostle sets faith down as the principle of every work; hence he says that it is the substance, i.e., the foundation. Therefore, without faith, works are performed in vain. Furthermore, they say that one should believe only those things for which a reason is had. Against this he says, of things that appear not. Again, they condemn the Old Testament, saying that it was formed by an evil principle, namely, the devil. Against this he says that in this faith the ancients obtained a testimony.
567. - Then (v. 4) he shows what the ancient fathers did: first, he shows this of the fathers who lived before the deluge; secondly, of those who lived before the Law (v. 8); thirdly, of those who lived under the Law (v. 24). Before the deluge there were three especially pleasing to God, namely, Abel (Gen. 4:4), Enoch (Gen. 5:22) and Noah (Gen. 6:9). First, he mentions Abel’s faith; secondly, Enoch’s (v. 5); thirdly, Noah’s (v. 7).
568. - In regard to Abel he shows what he did by faith and what he obtained. By faith Abel offered to God a sacrifice; hence, as confession witnesses to the faith within, so from his external sacrifice, his faith is commended by reason of his external worship in sacrifice. His chosen faith is shown by his offering a chosen sacrifice, for it was from the firstlings of his flock, and of their fat. For the best sacrifice was a sign of his chosen and approved faith: ‘Cursed is the deceitful man that has in his flock a male, and making a vow, offers in sacrifice what is feeble to the Lord’ (Mal. 1:14). No mention is made of the excellence of Cain’s sacrifice, but only that he offered it from the fruits of the earth. He says that Abel offered to God a more acceptable sacrifice than Cain, i.e., he offered a better sacrifice than Cain to God, because it was offered for the honor of God. Otherwise, it would not have been pleasing to God. A Gloss says: By an exceeding faith, but this is not found in the Greek. Unless one were to say, by an exceeding faith, i.e., by a better and more excellent one than Cain’s, because, as has been said, the external sacrifice was a sign of the faith within.
569. - But two things follow upon faith: one on this earth, namely, a witness to justice; hence, he says, through which he received approval as righteous, namely, by faith: ‘From the blood of Abel, the just’ (Mt. 23:35). Yet it is not because of Christ’s testimony that he says, Abel obtained approval as righteous, because he intends to introduce the authority of the Old Testament only, but because of what is said in Genesis (4:4): ‘God had respect to Abel, and to his offering,’ because God has respect especially to the just: ‘The eyes of the Lord are upon the just’ (Ps. 33:16). And this by God bearing witness by accepting his gifts, which perhaps happened because his gifts were kindled by a heavenly fire. And this was God’s respect. Yet He had respect first to the one offering them than to his offering, because an offering which is not sacramental is accepted because of the goodness of the one offering; for the wickedness of the minister does not alter the sacramental goodness. But in regard to the one offering, goodness is required, if the sacrifice is to benefit him. The other he obtained after death; hence, he says, he died, but through his faith he is still speaking, for as a Gloss says: His faith is still commended after death, because it gives us material for speaking of him. Thus, we give examples of faith and patience, when we exhort others to penance. But this is not the Apostle’s aim, because all the things he uses here he takes from the Scriptures. Hence, what is said in Genesis (4:10) is understood of him: ‘The voice of your brother’s blood cries to me from the earth;’ ‘Which speaks better than that of Abel’ (Heb. 12:24). For he takes by it, i.e., by the merit of faith, that being dead, i.e., the blood of the dead Abel, cries to God and speaks to God.
570. - Then when he says, by faith Enoch was taken up, he commends Enoch: first, he states his intent; secondly, he proves it (v. 5b).
571. - The Apostle makes no mention of his works, because Scripture says little about him, but merely shows what God did to him, because by faith, i.e., by the merit of faith, he was taken up from the present life, and kept from death in another; hence, he says, that he should not see death: ‘He was seen no more, because God took him’ (Gen. 5:24). And it is true that he was not dead yet, but he will die some time, because the sentence, which the Lord imposed on our first parents for their sin: ‘In what day soever you shall eat of it, you shall die the death’ (Gen. 2:17), will continue on all who are born of Adam in any way, as even in the case of Christ: ‘Who is the man that shall live and not see death?’ (Ps. 88:49). But the death of two persons, namely, Enoch and Elijah, has been deferred, the reason being that the doctrine of the Old Testament is ordained to the promises of the New Testament, in which the hope of eternal life is promised to us: ‘Do penance, for the kingdom of God is at hand (Mt. 4:17). Therefore, after the sentence of death was pronounced, the Lord willed to lead men to a hope for life. He did this in the case of the fathers of all the states, namely, of nature, of the Law, and of grace. Hence, in the first state He offered the hope of evading death in the case of Enoch; in the Law in Elijah; in the time of grace in Christ, by Whom the effect of this promise is given to us. Therefore, the others will die. But Christ, rising from the dead, dies now no more. But the first two will be put to death by Antichrist. Thus, therefore, he was taken up that he should not see death, and not only that he should not feel death; and this in that generation.
572. - Then (v. 5b) he proves that he obtained this by the merit of faith: first, he proves that he was taken up; secondly, that he obtained this by the merit of faith (v. 5c).
573. - He proves the first on the authority of Genesis (5:24), which is presented in other words, because there it says that he was seen no more, because God took him, but here, he was not found, because God had taken him. But the sense is the same: ‘He pleased God and was beloved, and living among sinners he was taken up’ (Wis. 4:10). For just as it was fitting that man be expelled from paradise because of sin, so also that the just be brought into it. For by Seth he was the seventh and best descendant of Adam, as Lamech by Cain was the seventh and worst descendant of Adam, being the first who, contrary to nature, introduced bigamy.
574. - Then (v. 5b) he proves that he was taken up on account of the merit of faith, because the Scripture says of him before his being taken up that ‘he walked with God’ (Gen. 5:24), which is to consent to God and please Him. But God took him for this reason; for without faith it is impossible to walk with God and please Him, therefore, etc. He gives the entire reason as to the premises: and first the major, because before he was taken up he was attested as having pleased God. Therefore, God translated him. ‘Enoch pleased God and was translated into paradise, that he may give repentance to the nations’ (Sir. 44:16). But the fact that he pleased God is shown by the Scripture, which says that he walked with God: ‘He walked with me in peace and in equity’ (Mal. 2:6); ‘The man that walked in the perfect way, he served me’ (Ps. 100:6).
575. - He states the minor, saying: And without faith it is impossible to please God: ‘Faith is agreeable to him’ (Sir. 1:34); ‘For we account a man to be justified by faith’ (Rom. 3:28). He proves the minor when he says, Whoever would draw near to God must believe that he exists. But no one can please God without coming to him: ‘Draw near to God and he will draw near to you’ (Jas. 4:8); ‘Draw nigh to him and be enlightened’ (Ps. 33:5). But no one draws near to God except by faith, because faith is a light of the intellect. Therefore, no one can please God except by faith. But anyone drawing near by faith must believe the Lord. For just as we see that in every natural motion the moveable object must tend to two things in its motion that the motion not be in vain, namely, to a definite terminus and a certain cause why it is moved (but the terminus is reached before the effect of the motion is reached), so in the movement by which one draws near to God, the terminus of motion is God Himself. Hence, he says, Whoever would draw near to God must believe that he exists. He says this because of His eternity: ‘He that is, sent me’ (Ex. 3:14). Secondly, that he know that God exercises providence over things. For otherwise no one would go to Him, if he had not hope of a reward from Him; hence, he says, and rewards those who seek him: ‘Behold the Lord God shall come…. And his reward is with him’ (Is. 40:10). But a reward is what a man seeks for his labor: ‘Call the workers and give them their hire’ (Mt. 20:8). This reward is no less than God Himself, because a man should seek nothing outside of Him: ‘I am your protector and your reward exceeding great’ (Gen. 15:1). For God gives nothing but Himself: ‘The Lord is my portion, said my soul’ (Lam 3:24). He says, therefore, and rewards those who seek him, which is no different from Ps. 104 (v. 4): ‘Seek the Lord and be strengthened: seek his face forevermore.’
576. - But are these two sufficient for salvation? I answer that after the sin of our first parents, no one can be saved from the debt of original sin except by faith in the Mediator: but that faith varies as far as the mode of believe is concerned, for different times and states. But we to whom such a great benefit has been shown must believe more explicitly than those who existed before the time of Christ. At that time some believed more explicitly, as the greater fathers and some to whom a special revelation was made. Furthermore, those under the Law believed more explicitly than those before the Law, because they were given certain sacraments by which Christ was represented as by a figure. But for the Gentiles who were saved it was enough if they believed that God is a rewarder; and this reward is received through Christ alone. Hence, they believed implicitly in a mediator.
577. - But an objection is raised against the statement that it is necessary to believe that God exists, because it was stated above that something believed is not seen or known. But God’s existence is demonstrated. I answer that knowledge about God can be had in a number of ways: in one way through Christ, inasmuch as God is the Father of an only begotten and consubstantial Son, and other things which Christ specifically taught about God the Father and the Son and the Holy Spirit regarding the unity of essence and trinity of persons. All this was believed, but in the Old Testament it was believed only by the greater fathers. In another way, that God alone is to be worshipped; this is the way the Jews believed. In a third way, that there is one God: and this was known even by the philosophers and does not fall under faith.
578. - Then (v. 7) he shows that Noah did by faith and what he obtained as a result: and was instituted heir of the justice which is by faith. He mentions five things that he did: first, that he believed God’s words about the judgment to come, but which was not yet seen. Hence, he says, By faith, Noah, being warned by God concerning events as yet unseen, believed. Secondly, he was moved to fear by faith, because faith is the beginning of fear: ‘The fear of God is the beginning of his love; and the beginning of faith is to be fast joined unto it’ (Sir. 25:16). Hence, he says, moved by fear, namely, of the promised deluge, which, nevertheless, was not seen. Therefore, faith is concerned with invisible things. Thirdly, he fulfilled God’s command by building the ark; hence, he says, he constructed an ark, i.e., he did what was suitable according to God’s arrangement. Fourthly, he hoped for salvation from God, hence he says, for the saving of his household, i.e., his family, because they alone were saved: ‘herein a few, that is eight souls, were saved by water’ (1 Pt 3:20). Fifthly, since he did all the foregoing because of faith, he condemned the world, i.e., showed that worldly people deserve condemnation. But the revelation he received about constructing the ark was an answer to his desire and of the righteousness which is by faith.
579. - Then when he says, and was instituted heir of the justice which is by faith, he shows what he obtained by faith. For just as after someone’s death another person succeeds in his inheritance, so too, because justice had not entirely died in the world, because the world still continued, but in the deluge almost the entire world perished, therefore, Noah was made heir, as it were, because of his faith. Or of the righteousness which is obtained by faith. Or, just as his fathers were justified by faith, so he was made the heir of justice by faith, namely, an imitator of his fathers’ justice by faith.
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Summary
Hebrews 11:7 powerfully presents Noah as a foundational example of faith, demonstrating how his obedient response to an unseen divine warning led to the salvation of his household and served as a profound indictment of a disbelieving world. His actions, driven by reverent fear and trust in God's word, resulted in his being declared an heir of the righteousness that comes through faith, setting a precedent for all who would follow God's call despite outward appearances.
Context
Literary Context
This verse is embedded within Hebrews 11, often celebrated as the "Hall of Faith," a testament to Old Testament figures who exemplified unwavering trust in God. The chapter begins by defining faith as "the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). Noah's narrative immediately follows the examples of Abel, whose faith offered a superior sacrifice (Hebrews 11:4), and Enoch, who walked with God and was taken without seeing death (Hebrews 11:5-6). Noah's story marks a shift from individual acts of worship or communion to a monumental act of obedience that had global, redemptive, and judicial implications, setting the stage for the subsequent accounts of Abraham's journey of faith.
Historical & Cultural Context
Noah lived in a pre-Flood world described in Genesis 6 as utterly corrupt, filled with violence, and where "every intention of the thoughts of his heart was only evil continually" (Genesis 6:5). The concept of a global flood was unprecedented; there was no prior historical or meteorological event to suggest such a catastrophe. Furthermore, a universal deluge would have been unimaginable to a people who likely had never witnessed significant rainfall, as the earth was watered by a mist or springs (Genesis 2:5-6). Noah's task of building an ark was not only physically immense but also socially isolating, requiring decades of labor in plain sight of a scoffing, unbelieving populace. His actions stood in stark contrast to the prevailing societal norms and widespread wickedness.
Key Themes
Noah's story in Hebrews 11 underscores several profound themes. Primarily, it highlights Faith in the Unseen, as Noah believed God's warning about a flood that had "not seen as yet," perfectly illustrating the definition of faith provided earlier in the chapter. Secondly, it emphasizes Active Obedience, demonstrating that true faith is not merely intellectual assent but leads to tangible, costly action, as Noah "prepared an ark" in meticulous adherence to divine instructions (Genesis 6:22). Thirdly, the theme of Divine Warning and Human Response is central, showcasing God's justice and mercy in providing ample warning before judgment, and Noah's "fear" signifying a reverent and obedient apprehension of God's power. Finally, the verse powerfully conveys Salvation and Judgment, where the ark becomes the means of salvation for Noah's family while simultaneously serving as a silent yet potent condemnation of the unbelieving world, leading to their destruction. This culminates in the theme of Righteousness by Faith, where Noah's obedient trust in God resulted in his being declared righteous, anticipating the New Testament's emphasis on justification through faith, as seen in the life of Abraham (Romans 4:3).
Exposition and Analysis
Key Word Analysis
This word signifies more than mere fright. It denotes a reverent awe, a pious caution, or a careful, respectful regard for God's solemn warning. Noah's "fear" was not paralyzing terror but a holy dread born of reverence for God's authority and a sober understanding of the consequences of disobedience, which compelled him to appropriate action.
This verb means "to prepare thoroughly," "to construct," or "to create." It implies a meticulous and complete readiness, often involving external equipment or construction. This highlights the immense, detailed, and sustained effort Noah put into building the ark, emphasizing that his faith was not passive but manifested in diligent, practical labor according to God's precise instructions.
This term refers to equity of character or act, and specifically in a Christian context, justification. Noah's faith-driven obedience led to his being declared "heir of the righteousness." This is not righteousness earned by works, but a status bestowed by God due to his trust and obedience, anticipating the New Testament concept of imputed righteousness.
Verse Breakdown
"By faith Noah, being warned of God of things not seen as yet"
This clause establishes the foundation of Noah's action: faith. He received a divine warning (a direct communication from God, chrēmatízō) about a future event (the Flood) that had no visible precedent or observable signs. This perfectly aligns with the definition of faith as belief in the unseen and hoped-for.
"moved with fear, prepared an ark to the saving of his house"
Noah's response to the divine warning was not indifference but a profound, reverent fear (eulabéomai). This fear prompted him to active, practical obedience: he "prepared an ark." The purpose of this monumental undertaking was explicitly "the saving of his house," highlighting God's grace in providing a means of salvation for Noah and his immediate family through his faithful obedience.
"by the which he condemned the world"
Noah's act of building the ark, driven by faith, served as a silent yet powerful indictment of the unbelieving world. His obedience highlighted their persistent disobedience and rejection of God's warnings. The ark, standing as a visible testament to God's impending judgment and Noah's faith, effectively "condemned" (katakrínō) those who chose to ignore God's word and perish in their wickedness.
"and became heir of the righteousness which is by faith"
This climactic phrase reveals the ultimate spiritual outcome of Noah's faith and obedience. Through his trust in God's word and his subsequent actions, Noah was not only physically preserved but was also declared an "heir of the righteousness" that comes through faith. This signifies a divine declaration of his right standing with God, not based on his own merit, but on his believing response to God's initiative.
Literary Devices
The verse employs several potent literary devices. Narrative Example is central, as Noah's story serves as a prime illustration of faith's practical outworking within the larger "Hall of Faith" narrative. Contrast is evident in the stark difference between Noah's obedient faith and the world's pervasive unbelief and wickedness, leading to their respective outcomes of salvation and condemnation. The ark itself functions as Symbolism, representing both God's provision for salvation and His instrument of judgment. Furthermore, the phrase "things not seen as yet" utilizes Anticipation or Foreshadowing, pointing to a future reality that is not yet visible but is certain to come, requiring a present response of faith. The entire verse also embodies Didacticism, serving to teach the reader about the nature of true faith and its profound implications for life and eternity.
Theological and Thematic Connections
Noah's experience profoundly illustrates the nature of saving faith, which is always a response to God's revelation and results in obedient action. His story bridges the Old and New Testaments, demonstrating that righteousness has always been a gift received by faith, not earned by human effort. This pre-Mosaic example of justification by faith sets a precedent for God's consistent method of relating to humanity, emphasizing that faith is the channel through which divine grace flows, leading to both salvation from judgment and a right standing with God. It underscores God's justice in warning before judgment and His mercy in providing a way of escape for those who believe.
Reflection and Application
Noah's faith journey offers timeless lessons for contemporary believers. We, too, are often called to trust God for "things not seen as yet"—His promises for the future, His unseen spiritual realities, or His guidance that defies worldly logic. Our faith, like Noah's, must be active, compelling us to obey God's commands even when they seem inconvenient, costly, or counter-cultural. In a world increasingly dismissive of divine warnings and spiritual truths, our obedient lives can serve as a quiet yet powerful testimony, a condemnation of unbelief, and a beacon of hope for those seeking salvation. We are reminded of the profound responsibility and privilege of spiritual leadership within our homes, striving to lead our families in the way of righteousness, trusting that God honors faithful diligence.
Questions for Reflection
FAQ
What does it mean that Noah "condemned the world"?
Noah condemned the world not by actively pronouncing judgment, but by his actions. His obedient faith in building the ark, in stark contrast to the world's pervasive unbelief and wickedness, served as a living indictment against them. The very existence of the ark, a visible testament to God's warning and Noah's trust, highlighted the world's refusal to believe and repent. His righteous response underscored their unrighteousness, making their condemnation self-evident and just. This is similar to how a righteous life lived in obedience to God can expose the sinfulness of those who reject God's ways, as seen in Matthew 12:41.
How did Noah become "heir of the righteousness which is by faith"?
Noah became an "heir of the righteousness which is by faith" because his trust in God's word and his subsequent obedient actions were counted by God as righteousness. This concept, foundational to biblical theology, means that God declared Noah to be in a right standing with Him, not because of perfect moral performance, but because of his believing response to God's revelation. It anticipates the New Testament teaching of justification by faith, where God's righteousness is imputed to those who believe, as exemplified by Abraham in Romans 4:3. Noah's faith was the channel through which he received this divine declaration of righteousness.
Christ-Centered Fulfillment
Noah's story, culminating in his becoming "heir of the righteousness which is by faith," profoundly foreshadows the ultimate work of Christ. Just as Noah's ark provided salvation from a global flood, Christ is the greater Ark, providing salvation from the deluge of sin and God's righteous judgment for all who enter into Him by faith. Noah's faith led to the saving of his house through physical means; Christ's perfect faith and obedience, culminating in His atoning sacrifice on the cross, secure eternal salvation for all who believe in Him, constituting a new spiritual household, the Church (Ephesians 2:19-22). Furthermore, Noah's righteousness was a conferred status based on his faith; in Christ, believers receive not merely an imputed righteousness but become partakers of His divine nature (2 Peter 1:4) and are declared perfectly righteous in Him (2 Corinthians 5:21). The condemnation Noah's ark brought upon the unbelieving world points to the ultimate judgment that awaits those who reject Christ, the true Lamb of God who takes away the sin of the world (John 1:29), and the ultimate salvation offered to those who, like Noah, respond to God's warning with reverent faith.