Hebrews 11:3. Through faith we understand, &c.— "By faith we understand that the worlds were adjusted by the word of God, and the several revolutions of them directed by the operations of his secret providence; as the whole universe was at first created by his power, wisdom, and goodness, and the things which are seen were not made of things which do appear. It is certain that no visible cause could produce these things, which would be in effect to suppose them to have produced themselves: we therefore by faith refer them to a divine invisible original." Ihave no doubt but By the word of God, ρηματι Θεου, is meant, by the word of the Divine Logos. This will appear by comparing the present passage with chap. Heb 1:2-3 of this epistle, where the same word ρηματι is used by the apostle, when he describes the Son as upholding all things by the word of his power, and as the glorious Person by whom the Father made the world. So Philo, speaking of the framing of heaven and earth, says, "God made them both, by his illustrious and splendid Logos, ρηματι, with a word," that is, by the word of his power. Now whether this word ρημα, be the word of the Father speaking to the Son or Logos, or the word of the Logos himself, saying with power, Let them be made, and they were made, it is hence evident, that this Logos must be a Person, and not an attribute. It was this Logos or eternal Word and Son of God, who by the word of his power produced out of a confused chaos all the visible things of the creation, such as the sun, moon, and stars, the earth, and all the objects of our senses: and that chaos itself he created by the same word of his power, when nothing had existed from eternity but GOD.

Hebrews 11:4. Abel offered, &c.— The divine original sacrifice seems not only strongly insinuated, but plainly demonstrable from this place. It has been inferred from the words πλειονα θυσιαν,— which may be rendered a greater, or fuller sacrifice,—that Cain contented himself with presenting only the mincha,—a bread-offering without a victim; whereas Abel sacrificed both; and by presenting a lamb, shewed his faith in the great sacrifice of the Lamb of God. There can be no doubt from the words of the sacred writer, that in whatever Abel's sacrifice consisted, it was his faith which gave its excellence to it. For the next clause, see Genesis 4:4. It is added, And by it (his faith), he bring dead, yet speaketh,—recommending to us in all ages, that believing regard to the great Atonement, which he expressed by bringing an animal sacrifice, while Cain contented himself with the fruits of the earth; and though Abel became the early victim of Cain's rage, yet that circumstance, in conjunction with the declaration thathe received of the divine acceptance and favour, is very instructive, in that it affords so powerful an evidence of a future state. And as his blood cried to God for vengeance against his murderer, (Genesis 4:10-11.) so it warns others, in all ages, that the righteous blood of God's servants will cry to him for vengeance against them that shed it. See 1 John 3:11-12.

Hebrews 11:5. And was not found,— "Any longer among the inhabitants of this lower world." The circumstances of Enoch's translation are not mentioned; but some have thought this to intimate that he was privately translated, and sought for as Elijah afterwards was. See 2Ki 2:17 and the passages in the margin.

Hebrews 11:6. But without faith it is impossible to please him:— This verse is added by the apostle, to complete his reasoning in that which precedes. He had there said, that God translated Enoch without dying, on accountof his faith. The proof alleged in that verse was only this, that Moses says He pleased God: still it remained to be proved that his pleasing God was an evidence that he had faith. To prove this, the apostle here adds, that it is impossible to please him without faith. The argument now is still and convincing, and stands thus: "The scripture says, that Enoch pleased God, and that on this account God translated him: but this his pleasing God is a demonstration of his faith, since without faith he could not have pleased him; consequently, he was translated upon account of his faith." The apostle adds the next clause, For he that cometh, to prove his first position in this verse; and the strength of the argument is very obvious. The word rendered cometh, προσερχομενον, according to Raphelius, signifies, the coming to God by prayer; and it is used in ch. Hebrews 10:1; Hebrews 10:22 Heb 12:22-23 for approaching to God in any act of divine worship: he therefore justly observes, that it may here be taken in a larger sense, and refer to that steady course of piety and holiness, which is implied in pleasing God, or walking with him. We may just observe further, that what the apostle says in this verse illustrates the account that he gave of faith, Hebrews 11:1. The believing that God is, is a faith of something unseen, and invisible; Rom 1:20 and the believing that he will, in another world, be the Rewarder of them that diligently seek him, is a faith of something hoped for, which is yet at a distance.

Hebrews 11:7. Moved with fear,— This instance is fully to the apostle's purpose; because it is evident, from what Noah actually did, that he had a real faith in the being and revelations of God. His faith in God's threatening an universal deluge moved his fear,— ευλαβεια, his religious fear, and reverential regard to God,—(ch. Hebrews 12:28.) so strongly, that it actually influenced him to prepare a method for the saving himself from the destruction which was coming upon mankind. His faith was truly the evidence, or conviction of things unseen: he was, in his day, a preacher of righteousness; while all the world about him were grown desperately wicked. When he warned them of the universal deluge, they would not believe his prediction; therefore the flood came, and swept them all away. Noah's faith then condemned the unbelievers, in the same sense as every good man's holiness, virtues, and exhortations condemn such, as will not attend to and imitate him. The unbelievers were condemned by Noah, as he carefully avoided their practice, which he justly looked upon to be evil, and as their sins were aggravated upon the account of his repeated admonitions. See Titus 3:11. 1 Peter 3:20. By this same faith he became an heir of that righteousness which is by faith. And, when the apostle says, that by faith Noah became heir of the righteousness which is by faith, he is not guilty of any tautology; but plainly means that Noah, by his own personal faith, became heir of the righteousness which is reckoned to every one who has real faith, or, to every believer. Bishop Cumberland observes, that Noah is the first to whom the name of righteous man is applied in scripture.

Hebrews 11:8. By faith Abraham, &c.— Abraham was called to go into a land which God promised to shew him. What land that was, did not appear till after he had travelled to Canaan; when God assured him that that was the land which he designed to give him; so that he went out from his father's house, purely upon the principle of faith in God, not knowing whither he went.

Hebrews 11:9. By faith he sojourned, &c.— Abraham went from Mesopotamia, at the command of God, and came to Haran, where he dwelt: thence he removed to the land of Canaan, and travelled to the south-west parts of it, where he lived in tents. The phrase, Παροικειν εις την γην, is not the same as the phrase εν τη γη; but implies his sojourning all along, before he got to Canaan, even till he came to it, as well as in it: so that this expression shews a continued act of trust in God, from his first setting out from Mesopotamia to Haran, and from thence to Canaan; as a strange land αλλοτριαν, signifies a land in which he had no property or claim of right, and in which consequently he dwelt in tents, the proprietors of any settlements generally erecting houses and other buildings, which indicate the land to be their property, and their possession to be permanent. It is plain from the account of the lives of Isaac and Jacob, that Jacob was born fifteen years before Abraham died.

Hebrews 11:10. For he looked for a city, &c.— "He had dwelt in Canaan, I say, as in a strange country; for he expected, according to God's promise, to dwell in the city of the heavenly Jerusalem, which is not removed from place to place, like a tent, but has solid and unshaken foundations; the builder or maker of which city is God himself, who can preserve it for ever." The grounds of Abraham's expecting to dwell in an eternal state of blessedness in the heavenly Jerusalem, do not appear to have been any arguments suggested by natural reason, but the express promise of God; for his faith here mentioned, is his faith in divine revelation, as faith signifies throughout the chapter. All that he expected in another world, is promised in God's covenant with Abraham to be his God. There is a strong and beautiful contrast between the expression in this verse, and that of dwelling in tabernacles in the preceding verse. Tents or tabernacles have no foundations; the buildings of a city have. See Hebrews 11:16.

Hebrews 11:11. Because she judged him faithful who had promised.— It may seem a difficulty, that the apostle should here tell us that Sarah judged him faithful who had promised, whereas in the history she seems not to have credited what was promised. But the answer is, Supposing that she did not at first believe the possibility or probabilityof her having a child at that time of life, yet if she afterwards believed, as there is no doubt but she did, upon the more full declaration of Jehovah, it fully answers the design of the apostle.

Hebrews 11:12. Therefore sprang there, &c.— "By this mighty principle of faith in her, and in Abraham, there sprang even from one father, and he, in this respect, as it were dead, a posterity in multitude as the stars of the heavens, &c. according to that divine promise, which carried its efficacy into so many remoter ages, and retains it even to this day." See my Annotations on the promises made to Abraham, as recorded in the book of Genesis.

Hebrews 11:13. These all died in faith,— Dr. Heylin paraphrases the words thus: These all died without receiving the good things promised; but by faith they saw them, and believed them, and saluted them at a distance; professing that they were strangers and pilgrims on the earth.

Hebrews 11:14. Declare plainly that they seek a country.— This translation by no means comes up to the spirit and beauty of the original. The word πατριδα (derived from πατερ, a father,) does not signify a country in general, but such a country as a man's fatherdwells in, and possesses as rightfully his own; and wherein consequently his children have a right to dwell withhim. This their father's own country is opposed to a strange or foreign country, Heb 11:9 wherein they looked upon themselves as strangers, sojourners, pilgrims, or travellers; Hebrews 11:13. Their father's country, and what therefore those obedient children of God might in a sense call their native country, or their proper home, is the blessed place where God their Father will dwell with them for ever; even the city of the heavenly Jerusalem. See Revelation 22:3-5.

Hebrews 11:16. But now they desire a better country,— This made them carry their thoughts still further; and since they did not enjoy Canaan, nor see how Canaan could answer their expectations, they desired and expected a better country, that is, an heavenly. They had opportunities enough of returning to their own country, had they thought that the promises made to them were to be fulfilled in that country; but since they were persuaded of the truth of what was promised, and did so sincerely embrace it, and yet declared themselves strangers and sojourners here, they must expect a better country, that is, a heavenly, in which they might receive their reward. They knew that God cannot lie or deceive; they knew that God is a rewarder of them that seek him; and yet Abraham, and Isaac, and Jacob, notwithstanding the particular promises made to them, received nothing here which could in this sense be called a reward. They had not any possession in Canaan; no, not a place to set a foot on, that they could call their own; Acts 7:5. Could any thing be more obvious, than to turn their thoughts upon some place very different from that they lived in?—a better place of abode, wherein they might be made happy? None of them met with any such place here, and therefore they expected and desired a heavenly city,—a place of sure reward; and they had the more reason to expect this, because God called himself their God:—Wherefore God does not make them ashamed, in being called their God. It may be said, that their reward, or the good things promised them, were all things of this world; (see Genesis 12:3.) but to be called any one's God, or exceeding rich reward, must imply some advantages or privileges more than those worldly ones. There was therefore something more than the things of this world promised by God to Abraham, when he was pleased to call himself the God of Abraham. It is added, for he hath prepared them a city. Neither Abraham, nor Isaac, nor Jacob, had any place in Canaan which they could claim as their own, except a burying-place bought with their money; and if their posterity four hundred years afterwards had possession of Canaan, yet the patriarchs themselves were no more than travellers, and lived in tents: to be therefore their God, or their exceeding great reward, must imply something which did not happen to them upon earth; therefore it was something in a future state, which they expected, and really believed that they should have.

Hebrews 11:17. By faith Abraham—offered up Isaac:— See the passages in the margin. It is part of the office of history to assign the causes of the facts related. In those facts thereforewhichhave several causes, of which the principal cannot be sufficiently told, the inferior come in properly to take its place. Thus, though it be very evident that the principal design of the command was to reveal to Abraham, by action instead of words, the redemption of mankind; yet as this was a favour of a very high nature, and conferred on Abraham at his earnest request, it was but fit that he should approve himself worthy of it by some proportionable trial, agreeable to what we find in scripture (to) be God's way of dealing with his faithful servants. On this account, therefore, God was pleased, bythe very manner in which this mystery was revealed, to tempt or try Abraham: where the making the favour itself the trial of his deserving it, has all the superior elegance and beauty, which is to be conceived in the dispensations of divine Wisdom only. Now, as the principal reason of the command could not be conveniently told by the sacred historian, this inferior one of the trial is assigned by him, and the apostle from him, with striking truth and propriety. And it is to be observed, that the very manner of recording this reason shews it to be indeed what has been suggested, an inferior one. For it is not said that God gave this command to try Abraham, which expresses a principal reason; but that in giving the command God did try him, which at most implies an inferior one.

Hebrews 11:19. Accounting that God, &c.— Reasoning, that God, &c. Doddridge. Archbishop Tillotson observes, that Abraham's faith was in this respect the more admirable, as, so far as we can learn, there never had been one single instance of a resurrection from the dead in or before the days of Abraham; "whose will," says Heylin, "made a full oblation of his son: his obedience was consummate, and his heart, if we may so speak, was at all the expence of sacrifice." The word παραβολη, rendered figure, is literally a parable, a mode of information either by words or actions, which consists in putting one thing for another. Now in a writer who regarded this commanded action as a representative information of the redemption of mankind, nothing could be more fine or easy than this expression. For though Abraham did not indeed receive Isaac restored to life after a real dissolution, yet the son being in this action to represent Christ suffering death for the sins of the world, when the father brought him safe from mount Moriah after three days, (during which the son was in a state of condemnation to death,) the father plainly received him under the character of Christ's representative, as restored from the dead. For as his being brought to the mount, his being bound, and laid on the altar, figured the sufferings and death of Christ; so his being taken from thence alive, as properly figured Christ's resurrection from the dead. With the highest propriety therefore and elegance of speech, might Abraham be said to receive Isaac from the dead in a parable or representation. See Parkhurst on the word Παραβαλη .

Hebrews 11:20. By faith Isaac blessed Jacob and Esau— He was persuaded that God would one way or other make good his promises to them, though he could not certainly tell how.

Hebrews 11:21. By faith Jacob, when he was a dying, &c.— He blessed each of them particularly. Moses tells us, that he strengthened himself and sat upon the bed on that occasion, Genesis 47:31; Genesis 48:2. When Jacob was sick, it was told Joseph, and he went to him, and carried his two sons with him; and Jacob exerted himself, and sat upon the bed, and blessed the children, and made them his own. It was, no doubt, in this last illness that he laid the obligation upon his son Joseph not to bury him in Egypt, and even made him swear not to do it. And upon this occasion it is said, that Israel bowed himself upon his bed's head: supposing him lying along, with his head on his pillow, in this recumbent posture, when Joseph brought his children to him, he raised himself up, and laid his hands upon them, leaning upon the top of his staff. It may be observed here, that the same Hebrew word, without the vowels, signifies a bed, and a staff. See the note on Genesis 47:31.

Hebrews 11:22. By faith Joseph, when he died,— When he was dying. See Genesis 50:24. Joseph shewed the reality of his faith by ordering his bones to be carried into Canaan, when the Israelites should depart thither. This proves that he fully depended upon the divine revelation, and so was a proper instance for the apostle to produce in this place.

Hebrews 11:23. By faith Moses, &c.— The instance of faith here, is that of Moses's parents. It is not improbable, that Moses's father knew what had been promised to Abraham, Genesis 13:16. Now reckon by the generations, and by the series of years passed from the covenant with Abraham, and it is plain that the time of servitude was then drawing toward its end. Moses's parents therefore, believing the promises made to Abraham, and seeing the infant a comely fine child, they concealed his birth, and did not make away with him, as Pharaoh had commanded. However, the sacred historyitself takes no notice of anyother reason for their preserving the child, but only his exceeding comeliness or fairness. See Acts 7:20.

Hebrews 11:24. When he was come to years,— St. Stephen informs us, that Moses was forty years old when it came into his heart to visit his brethren the children of Israel, Acts 7:23. At this age the apostle might well say he was come to years, or was become great as the expression in the original may be literally rendered; and as it is used in the LXX. version of Exo 2:11 and which is common among Greek authors, to express the time of manhood.

Hebrews 11:25. Choosing rather to suffer affliction— Three months after Moses was born, he was exposed in a bed of bulrushes on the river Nile. Pharaoh's daughter coming by, and guessing it to be one of the Hebrew children, committed him to the care of a nurse of that nation. As he grew up, Pharaoh's daughter had him educated, and adopted him for her own son: and Pharaoh, havingno male child, designed him for the heir of his kingdom. Thus arrived to maturity of age, brought up in a manner which kindles the fires of ambition, and surrounded with dignities and honour, he deliberately refused to be the adopted son of Pharaoh's daughter, and to succeed to so opulent a kingdom. The Egyptians he knew, from what had happened to Joseph, were so strongly bigoted to idolatry, that they would not be persuaded to quit it: and unless he complied with the national religion, he was certain that he could not possess the throne. He nobly rejected the offer; he not only rejected this offer, but likewise chose to suffer with the Hebrews, a circumstance which illustrates his character. For, had he refused the kingdom, and chosen the quiet condition of a subject in the middle vale of life, his self-denial had not been so great; and it is too rare to find a man that would choose rather to be oppressed and persecuted, than to receive honour, and to command reverence.

Hebrews 11:26. Esteeming the reproach of Christ— This signifies "reproach suffered for the sake of Christ," as the marks of the Lord Jesus are the marks of the stripes which were borne for the sake of Jesus. See Galatians 6:17. Dumont supposes, that the Israelites expected deliverance by the Messiah, and that the Egyptians insulted them on that account. The recompence of reward could not be temporal grandeur, which he might have had with much greater security and advantage in Egypt;—nor the possession of Canaan, which he never obtained: it must therefore be the eternal inheritance, which was discovered to him by the divine principle here so largely described and recommended.

Hebrews 11:27. By faith he forsook Egypt,— The history here referred to by the apostle, is that of the Israelites going out of Egypt under the conduct of Moses; at which time it is evident Moses had strong faith, and no fear. See Exodus 14:13-14. "Moses, not afraid of the king's wrath or threats, Exodus 10:28-29. εκαρτερησε, persevered, and strengthened himself, as if the invisible Being, who governs all, had been immediately present to his sight."

Hebrews 11:28. Through faith he kept the passover— That is, through faith in the promise recorded, Exodus 12:12-23.

Hebrews 11:29. By faith they passed through the Red sea— "By faith operating in Moses, and in its degree in them likewise, they passed over the Red sea, sedately, as if they had marched on dry land, while its waters by the Divine command divided, and left the channel bare to them, so that they completed their march through it, and arrived safelyon the opposite shore; which the Egyptians making an insolent and rash attempt to do, were all drowned, and sunk like lead in the mighty waters, which returned upon them with irresistible violence."

Hebrews 11:30. By faith the walls of Jericho fell down,— The faith which the apostle here commends, was the faith not only of Joshua, but also of all the pious priests, and of all the religious people. They believed God, that if they, according to his directions, did march round Jericho for seven days together, blow the trumpets and shout, at the time appointed, the walls of itwould thereupon fall to the ground. This their faith was perfectly rational, because the promise of the miracle was made by God; to whose infinite power, and not to the probability of the means, they were to look for the accomplishment of it.

Hebrews 11:31. By faith the harlot Rahab— She believed in the God of Israel, who had done so great things for his people; and therefore she entertained the spies who were sent to search the land. See on Joshua 2:10-11.

Hebrews 11:33. Wrought righteousness,— We have the same expression used by St. Peter, Acts 10:35. In every nation he that feareth God and worketh righteousness, &c. The apostle, in this place, does not speak of the general character common to all believers, but has two or three particular persons in his eye, of whom this may be said in an especial manner: as it is of others, that they subdued kingdoms, or stopped the mouths of lions, &c. The persons particularly referred to, are Abraham and Phineas, of whom the scripture expressly says, that their faith was imputed to them for righteousness: Genesis 15:6. Psa 106:31 while the Old Testament does not expressly say this of any other. Some have indeed interpreted this, not only of their leading lives exemplary for holiness, but administering justice to others. But I do not know that the phrase has ever that signification.

Hebrews 11:34. Out of weakness were made strong,— Weakness is a general word, which implies sickness and ill habit of body, or want of power and strength to resist a superior force. If the former of these be intended, Hezekiah may be the person particularly in view. If it signifies, as it naturally may, an inability to resist enemies, through a smallness of power, (as when a few have been attacked by much superior numbers, or small armies have engaged and been enabled to overcome greater forces,) we have instances in Joshua 11; Judges 4:7. The last expression is not a very usual one:—turned to flight the encampments of strangers: the meaning is, "They have attacked armies encamped, and have put them to flight." Probably the allusion is to Jonathan's attacking the Philistines' garrison, 1Sa 14:13-15 and to Gideon's attacking the camp of the Midianites, Judges 7:19. See also 2 Samuel 5:9-25.

Hebrews 11:35. Women received their dead raised to life again:— By a resurrection; by a restoration to life. What kind of punishment, or rather cruel usage, is alluded to in the next clause, or whether the word be used as a general term for torturing and putting to extremity of pain, may be hard to say: but as here are several particular kinds of cruelty mentioned, it seems probable that this is one of that sort. They appear to interpret the word very naturally, who understand it of beating with clubs till the poor man dies. The word indeed is used in a more extensive sense, for putting to death in any violent manner, without taking in the idea of being beaten to death with clubs: but in this place it seems to be used in its proper sense. The history of Eleazer may be alluded to, who is said to have come of his own accord, επι το τυμπανον, which we render, to the torment. 2Ma 6:19; 2Ma 6:28. It is certain that he is said to have been ready to die with stripes, and that he endured sore pains in body by being beaten; but by stripes we are not to imagine him ready to die from the effects of whips or thongs, or such sort of small instruments, but ταις πληγαις, with bruises, such as arise from being stricken with a great stick or club, Hebrews 11:30. And when it is said that he came of his own accord to the τυμπανον, to the torment, it means that he came voluntarily to the suffering of this horrid bastinading. It is well known that this punishment is still used in the east, and is common among the Turks at this day. See 2Ma 8:11; 2Ma 8:14 and Parkhurst on the word Τυμπανιζω .

Hebrews 11:36. Trial of cruel mockings— There can be no doubt but that these mockings were cruel; but there was no occasion to add this word to the text, as it is not in the original. See 2 Kings 2:23. Gen 21:9 compare with Gal 4:29 and 2 Chronicles 36:16.

Hebrews 11:37. They were sawn asunder, &c.— Calmet understands by this expression, being torn in pieces, as it were, under a threshing instrument, consisting of wooden rollers, full of sharp iron teeth like a harrow. Compare Isaiah 41:15; Isaiah 28:27. 2 Samuel 12:31. Some have supposed that the phrase they were tempted, is an error in the manuscripts, imagining that the climax is thereby entirelybroken. But those who wish above all things to be entirely devoted to God, would prefer any torment to poignant temptations which might greatly endanger their fidelity to him. And ecclesiastical history informs us of tyrants who took every possible method to tempt the pious to sin against their God. The LXX, in the case of Elijah, translate the word which we render mantle, by μηλωτη, a sheep-skin. That sheep-skins, and goat-skins, or at least the skins of some animal, were frequently worn by the ancient prophets, is intimated Zechariah 13:4. The sacred writer having already spoken of the variety of torments which good men through faith had undergone, goes on to speak of other sorts of evils which they had endured; and he uses a word, in conclusion, of a larger signification than what torments implies; namely, that they underwent all sorts of evils, κακουχουμενοι .