The nature and power of faith described. (1-3) It is set forth by instances from Abel to Noah. (4-7) By Abraham and his descendants. (8-19) By Jacob, Joseph, Moses, the Israelites, and Rahab. (20-31) By other Old Testament believers. (32-38) The better state of believers under the gospel. (39,40)
Verses 1-3 Faith always has been the mark of God's servants, from the beginning of the world. Where the principle is planted by the regenerating Spirit of God, it will cause the truth to be received, concerning justification by the sufferings and merits of Christ. And the same things that are the object of our hope, are the object of our faith. It is a firm persuasion and expectation, that God will perform all he has promised to us in Christ. This persuasion gives the soul to enjoy those things now; it gives them a subsistence or reality in the soul, by the first-fruits and foretastes of them. Faith proves to the mind, the reality of things that cannot be seen by the bodily eye. It is a full approval of all God has revealed, as holy, just, and good. This view of faith is explained by many examples of persons in former times, who obtained a good report, or an honourable character in the word of God. Faith was the principle of their holy obedience, remarkable services, and patient sufferings. The Bible gives the most true and exact account of the origin of all things, and we are to believe it, and not to wrest the Scripture account of the creation, because it does not suit with the differing fancies of men. All that we see of the works of creation, were brought into being by the command of God.
Verses 4-7 Here follow some illustrious examples of faith from the Old Testament. Abel brought a sacrifice of atonement from the firstlings of the flock, acknowledging himself a sinner who deserved to die, and only hoping for mercy through the great Sacrifice. Cain's proud rage and enmity against the accepted worshipper of God, led to the awful effects the same principles have produced in every age; the cruel persecution, and even murder of believers. By faith Abel, being dead, yet speaketh; he left an instructive and speaking example. Enoch was translated, or removed, that he should not see death; God took him into heaven, as Christ will do the saints who shall be alive at his second coming. We cannot come to God, unless we believe that he is what he has revealed himself to be in the Scripture. Those who would find God, must seek him with all their heart. Noah's faith influenced his practice; it moved him to prepare an ark. His faith condemned the unbelief of others; and his obedience condemned their contempt and rebellion. Good examples either convert sinners or condemn them. This shows how believers, being warned of God to flee from the wrath to come, are moved with fear, take refuge in Christ, and become heirs of the righteousness of faith.
Verses 8-19 We are often called to leave worldly connexions, interests, and comforts. If heirs of Abraham's faith, we shall obey and go forth, though not knowing what may befall us; and we shall be found in the way of duty, looking for the performance of God's promises. The trial of Abraham's faith was, that he simply and fully obeyed the call of God. Sarah received the promise as the promise of God; being convinced of that, she truly judged that he both could and would perform it. Many, who have a part in the promises, do not soon receive the things promised. Faith can lay hold of blessings at a great distance; can make them present; can love them and rejoice in them, though strangers; as saints, whose home is heaven; as pilgrims, travelling toward their home. By faith, they overcome the terrors of death, and bid a cheerful farewell to this world, and to all the comforts and crosses of it. And those once truly and savingly called out of a sinful state, have no mind to return into it. All true believers desire the heavenly inheritance; and the stronger faith is, the more fervent those desires will be. Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called the God of all true believers; such is his mercy, such is his love to them. Let them never be ashamed of being called his people, nor of any of those who are truly so, how much soever despised in the world. Above all, let them take care that they are not a shame and reproach to their God. The greatest trial and act of faith upon record is, Abraham's offering up Isaac, ( Genesis 22:2 ) . There, every word shows a trial. It is our duty to reason down our doubts and fears, by looking, as Abraham did, to the Almighty power of God. The best way to enjoy our comforts is, to give them up to God; he will then again give them as shall be the best for us. Let us look how far our faith has caused the like obedience, when we have been called to lesser acts of self-denial, or to make smaller sacrifices to our duty. Have we given up what was called for, fully believing that the Lord would make up all our losses, and even bless us by the most afflicting dispensations?
Verses 20-31 Isaac blessed Jacob and Esau, concerning things to come. Things present are not the best things; no man knoweth love or hatred by having them or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whole lives, it is especially so when we come to die. Faith has a great work to do at last, to help the believer to die to the Lord, so as to honour him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried him through. It is a great mercy to be free from wicked laws and edicts; but when we are not so, we must use all lawful means for our security. In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will and power of God. The pleasures of sin are, and will be, but short; they must end either in speedy repentance or in speedy ruin. The pleasures of this world are for the most part the pleasures of sin; they are always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being more evil in the least sin, than there can be in the greatest suffering. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and thus they become greater riches than the treasures of the richest empire in the world. Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God's providence, and of his gracious and powerful presence with us. Such a sight of God will enable believers to keep on to the end, whatever they may meet in the way. It is not owing to our own righteousness, or best performances, that we are saved from the wrath of God; but to the blood of Christ, and his imputed righteousness. True faith makes sin bitter to the soul, even while it receives the pardon and atonement. All our spiritual privileges on earth, should quicken us in our way to heaven. The Lord will make even 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. 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 fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; because the work she did was faulty in the manner, and not perfectly good, therefore it could not be answerable to the perfect justice or righteousness of God.
Verses 32-38 After all our searches into the Scriptures, there is more to be learned from them. We should be pleased to think, how great the number of believers was under the Old Testament, and how strong their faith, though the objects of it were not then so fully made known as now. And we should lament that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small, and their faith so weak. It is the excellence of the grace of faith, that, while it helps men to do great things, like Gideon, it keeps from high and great thoughts of themselves. Faith, like Barak's, has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. By faith, the servants of God shall overcome even the roaring lion that goeth about seeking whom he may devour. The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies, like Samson. The grace of God often fixes upon very undeserving and ill-deserving persons, to do great things for them and by them. But the grace of faith, wherever it is, will put men upon acknowledging God in all their ways, as Jephthah. It will make men bold and courageous in a good cause. Few ever met with greater trials, few ever showed more lively faith, than David, and he has left a testimony as to the trials and acts of faith, in the book of Psalms, which has been, and ever will be, of great value to the people of God. Those are likely to grow up to be distinguished for faith, who begin betimes, like Samuel, to exercise it. And faith will enable a man to serve God and his generation, in whatever way he may be employed. The interests and powers of kings and kingdoms, are often opposed to God and his people; but God can easily subdue all that set themselves against him. It is a greater honour and happiness to work righteousness than to work miracles. By faith we have comfort of the promises; and by faith we are prepared to wait for the promises, and in due time to receive them. And though we do not hope to have our dead relatives or friends restored to life in this world, yet faith will support under the loss of them, and direct to the hope of a better resurrection. Shall we be most amazed at the wickedness of human nature, that it is capable of such awful cruelties to fellow-creatures, or at the excellence of Divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? What a difference between God's judgement of a saint, and man's judgment! The world is not worthy of those scorned, persecuted saints, whom their persecutors reckon unworthy to live. They are not worthy of their company, example, counsel, or other benefits. For they know not what a saint is, nor the worth of a saint, nor how to use him; they hate, and drive such away, as they do the offer of Christ and his grace.
Verses 39-40 The world considers that the righteous are not worthy to live in the world, and God declares the world is not worthy of them. Though the righteous and the worldlings widely differ in their judgment, they agree in this, it is not fit that good men should have their rest in this world. Therefore God receives them out of it. The apostle tells the Hebrews, that God had provided some better things for them, therefore they might be sure that he expected as good things from them. As our advantages, with the better things God has provided for us, are so much beyond theirs, so should our obedience of faith, patience of hope, and labour of love, be greater. And unless we get true faith as these believers had, they will rise up to condemn us at the last day. Let us then pray continually for the increase of our faith, that we may follow these bright examples, and be, with them, at length made perfect in holiness and happiness, and shine like the sun in the kingdom of our Father for evermore.
Hebrews 11:1-40 . DEFINITION OF THE FAITH JUST SPOKEN OF ( Hebrews 10:39 ): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH.
1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Hebrews 3:14 , "confidence"; and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for ( Hebrews 11:6 ). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith ( Romans 8:25 ).
evidence--"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see.
things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.
2. For--So high a description of faith is not undeserved; for . . . [ALFORD].
by it--Greek, "in it": in respect to . . . in the matter of," it, "or, as Greek more emphatically, "this."
the elders--as though still living and giving their powerful testimony to the reasonableness and excellence of faith ( Hebrews 12:1 ). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves ( Hebrews 11:39 Hebrews 11:40 ). "The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [BENGEL]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice.
obtained a good report--Greek, "were testified of," namely, favorably (compare Hebrews 7:8 ). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith ( Hebrews 11:4 Hebrews 11:5 Hebrews 11:39 ). Thus they being testified of themselves have become "witnesses" to all others ( Hebrews 12:1 ). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [BENGEL].
3. we understand--We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Genesis 1:1-31 . The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith ( Romans 1:20 ). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise.
worlds--literally, "ages"; all that exists in time and space, visible and invisible, present and eternal.
framed--"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [BENGEL].
by the word of God--not here, the personal word (Greek, "logos," John 1:1 ) but the spoken word (Greek, "rhema"); though by the instrumentality of the personal word ( Hebrews 1:2 ).
not made, &c.--Translate as Greek, "so that not out of things which appear hath that which is seen been made"; not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, &c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. BENGEL explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen; so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it.
4. more excellent sacrifice--because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head ( Genesis 3:15 ), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve ( Genesis 3:21 ): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover) resulting from Christ's sacrifice. The Greek is more literally rendered [KENNICOTT] by WYCLIFFE, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [ARCHBISHOP MAGEE]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship ( Colossians 2:23 ), and taking of a life which man had no right over before the flood ( Genesis 9:1-6 ). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven ( Genesis 15:17 ). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" ( Psalms 20:3 , Margin). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Genesis 4:16 ), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" ( Genesis 4:4 ). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith.
he obtained witness--God by fire attesting His acceptance of him as "righteous by faith."
his gifts--the common term for sacrifices, implying that they must be freely given.
by it--by faith exhibited in his animal sacrifice.
dead, yet speaketh--His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.
5. Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation.
translated--( Genesis 5:22 Genesis 5:24 ). Implying a sudden removal (the same Greek as in Galatians 1:6 ) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming ( 1 Corinthians 15:51 1 Corinthians 15:52 ).
had this testimony--namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of."
pleased God--The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Genesis 6:9 , pleased God.
6. without--Greek, "apart from faith": if one be destitute of faith (compare Romans 14:23 ).
to please--Translate, as ALFORD does, the Greek aorist, "It is impossible to please God at all" ( Romans 8:8 ). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer]. Works not rooted in God are splendid sins [AUGUSTINE].
he that cometh to God--as a worshipper ( Hebrews 7:19 ).
must believe--once for all: Greek aorist tense.
that God is--is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Galatians 4:8 ), the source of all being, though he sees Him not ( Hebrews 11:1 ) as being "invisible" ( Hebrews 11:27 ). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time ( Hebrews 11:27 ); still he believed.
and . . . is--a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes."
rewarder--renderer of reward [ALFORD]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare Genesis 15:1 , "I am thy exceeding great reward."
of them--and them only.
diligently seek--Greek, "seek out" God. Compare "seek early," Proverbs 8:17 . Not only "ask" and "seek," but "knock," Matthew 7:7 ; compare Hebrews 11:12 , Luke 13:24 , "Strive" as in an agony of contest.
7. warned of God--The same Greek, Hebrews 8:5 , "admonished of God."
moved with fear--not mere slavish fear, but as in Hebrews 5:7 ; world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" ( 1 Peter 3:20 ).
by the which--faith.
condemned the world--For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just.
righteousness which is by faith--Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in Genesis 6:9 . Christ calls Abel so, Matthew 23:35 . Compare as to Noah's righteousness, Ezekiel 14:14 Ezekiel 14:20 , 2 Peter 2:5 , "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness.
heir--the consequence of sonship which flows from faith.
8. From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged.
called--by God ( Genesis 12:1 ). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham (father of nations, Genesis 17:5 , in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out," &c.
which he should after receive--He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan ( Genesis 12:1 Genesis 12:6 Genesis 12:7 ). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints.
9. sojourned--as a "stranger and pilgrim."
in--Greek, "into," that is, he went into it and sojourned there.
as in a strange country--a country not belonging to him, but to others (so the Greek), Acts 7:5 Acts 7:6 .
dwelling in tabernacles--tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" ( Hebrews 11:10 ).
with--Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter ( Luke 16:25 ). Jacob was fifteen years old at the death of Abraham.
heirs with him of the same promise--Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In Hebrews 6:12 Hebrews 6:15 Hebrews 6:17 , "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However,
10. looked for--Greek, "he was expecting"; waiting for with eager expectation ( Romans 8:19 ).
a city--Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter ( Hebrews 11:16 , 12:22 , 13:14 ).
foundations--Greek, "the foundations" which the tents had not, nor even men's present cities have.
whose builder and maker--Greek, "designer [ Ephesians 1:4 Ephesians 1:11 ] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare Hebrews 11:16 , Hebrews 8:2 ). Compare Note,
11. also Sara herself--though being the weaker vessel, and though at first she doubted.
was delivered of a child--omitted in the oldest manuscripts: then translate, "and that when she was past age" ( Romans 4:19 ).
she judged him faithful who had promised--after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.
12. as good as dead--literally, "deadened"; no longer having, as in youth, energetic vital powers.
stars . . . sand--( Genesis 22:17 ).
13-16. Summary of the characteristic excellencies of the patriarchs' faith
died in faith--died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare Hebrews 11:20 ).
These all--beginning with "Abraham" ( Hebrews 11:8 ), to whom the promises were made ( Galatians 3:16 ), and who is alluded to in the end of Hebrews 11:13 and in Hebrews 11:15 [BENGEL and ALFORD]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [ARCHBISHOP MAGEE]. This promise of eternal redemption is the inner essence of the promises made to Abraham ( Galatians 3:16 ).
not having received--It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: Hebrews 11:17 says he did receive the promises, but not the thing promised), it would have been sight, not faith.
seen them afar off--( John 8:56 ). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours.
and were persuaded of them--The oldest manuscripts omit this clause.
embraced them--as though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. TRENCH denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFORD translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" ( Genesis 49:18 ) is such a greeting of salvation from afar [DELITZSCH].
confessed . . . were strangers--so Abraham to the children of Heth ( Genesis 23:4 ); and Jacob to Pharaoh ( Genesis 47:9 , Psalms 119:19 ). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth."
pilgrims--Greek, "temporary (literally, 'by the way') sojourners."
on the earth--contrasted with "an heavenly" ( Hebrews 11:16 ): "our citizenship is in heaven" (Greek: Hebrews 10:34 , Psalms 119:54 , Philippians 3:20 ). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [LUTHER]. "Like ships in seas while in, above the world."
14. For--proof that "faith" ( Hebrews 11:13 ) was their actuating principle.
declare plainly--make it plainly evident.
seek--Greek, "seek after"; implying the direction towards which their desires ever tend.
a country--rather as Greek, "a fatherland." In confessing themselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better.
15. As Abraham, had he desired to leave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spiritually, as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back.
16. Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer].
now--as the case is.
is not ashamed--Greek, "Is not ashamed of them." Not merely once did God call himself their God, but He is NOW not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Christ's presence ( Luke 20:37 Luke 20:38 ). He who is Lord and Maker of heaven and earth, and all things therein, when asked, What is Thy name? said, omitting all His other titles, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" [THEODORET]. Not only is He not ashamed, but glories in the name and relation to His people. The "wherefore" does not mean that God's good pleasure is the meritorious, but the gracious, consequence of their obedience (that obedience being the result of His Spirit's work in them in the first instance). He first so "called" Himself, then they so called Him.
for--proof of His being "their God," namely, "He hath prepared (in His eternal counsels, Matthew 20:23 , 25:34 , and by the progressive acts of redemption, John 14:2 ) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed ( Hebrews 11:14 Hebrews 11:16 ).
a city--on its garniture by God (compare Revelation 21:10-27 ).
17. offered up--literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.
tried--Greek, "tempted," as in Genesis 22:1 . Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying ( James 1:13-15 ).
he that had received--rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Hebrews 7:6 . This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed?
offered up--rather as Greek, "was offering up"; he was in the act of offering.
his only-begotten son--Compare Genesis 22:2 , "Take now thy son, thine only son." EUSEBIUS [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phoenicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives ( Genesis 25:6 ). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.
18. Of whom--rather as Greek "He (Abraham, not Isaac) TO whom it was said" [ALFORD]. BENGEL supports English Version. So Hebrews 1:7 uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" ( Hebrews 11:17 ).
in Isaac shall thy seed be called--( Genesis 21:12 ). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises ( Romans 9:7 ).
19. Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem ( Romans 4:20 Romans 4:21 ).
able to raise him--rather, in general, "able to raise from the dead." Compare Romans 4:17 , "God who quickeneth the dead." The quickening Of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred.
he received him--"received him back" [ALFORD].
in a figure--Greek, "in a parable." ALFORD explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with BISHOP PEARSON, ESTIUS, and GREGORY OF NYSSA, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare 2 Corinthians 1:9 2 Corinthians 1:10 ); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day ( John 8:56 ): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.
20. Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing.
concerning things to come--Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.
21. both the sons--Greek, "each of the sons" ( Genesis 47:29 , 48:8-20 ). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph ( Genesis 48:22 ).
and worshipped--This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's ( Hebrews 11:22 ), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession.
leaning upon the top of his staff-- Genesis 47:31 , Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards ( Genesis 48:2 , 49:33 ), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Isaiah 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city ( Hebrews 11:13 Hebrews 11:14 ), wherein God had so wonderfully supported him. Genesis 32:10 , "With my staff I passed over Jordan, and now I am become," &c. (compare Exodus 12:11 , 6:8 ). In 1 Kings 1:47 , the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD].
22. when he died--"when dying."
the departing--"the exodus" ( Genesis 50:24 Genesis 50:25 ). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrection of the body, and the enjoyment in it of the heavenly Canaan. His wish was fulfilled ( Joshua 24:32 , Acts 4:16 ).
23. parents--So the Septuagint has the plural, namely, Amram and Jochebed ( Numbers 26:59 ); but in Exodus 2:2 , the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done.
a proper child--Greek, "a comely child." Acts 7:20 , "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith.
the king's commandment--to slay all the males ( Exodus 1:22 ).
24. So far from faith being opposed to Moses, he was an eminent example of it [BENGEL].
refused--in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as JOSEPHUS says, with the consent of the king. JOSEPHUS states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose ( Hebrews 11:25 Hebrews 11:26 ) things, the very last which flesh and blood relish.
25. He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.
for a season--If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."
26. Esteeming--Inasmuch as he esteemed.
the reproach of Christ--that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2 Corinthians 1:5 , Colossians 1:24 ). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.
had respect unto, &c.--Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" ( Hebrews 11:39 Hebrews 11:40 ).
27. not fearing the wrath of the king--But in Exodus 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till Hebrews 11:29 .
endured--steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people ( Exodus 3:15 , Exodus 4:1 Exodus 4:10-12 ).
seeing him . . . invisible--as though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye ( Romans 1:20 , 1 Timothy 1:17 , 6:16 ). Hence he feared not the wrath of visible man; the characteristic of faith ( Hebrews 11:1 , Luke 12:4 Luke 12:5 ).
28. kept--Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses ( Exodus 12:23 ). "He acquiesced in the bare word of God where the thing itself was not apparent" [CALVIN].
the first-born--Greek neuter; both of man and beast.
29. they--Moses and Israel.
Red Sea--called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.
which . . . assaying to do--Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians.
were drowned--Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Exodus 15:12 , "the earth swallowed them."
30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [CHRYSOSTOM].
seven days--whereas sieges often lasted for years.
31. Rahab showed her "faith" in her confession, Joshua 2:9 Joshua 2:11 , "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."
the harlot--Her former life adds to the marvel of her repentance, faith, and preservation ( Matthew 21:31-32 ).
believed not--Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel ( Joshua 2:8-11 ).
received--in her house ( Joshua 2:1 Joshua 2:4 Joshua 2:6 ).
with peace--peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples ( Hebrews 11:17 Hebrews 11:31 ) for the power of faith, as James ( james 2:21 james 2:25 ; justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" ( Galatians 5:6 ).
32. the time--suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.
Gideon--put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.
33. subdued kingdoms--as David did ( 2 Samuel 8:1 , &c.); so also Gideon subdued Midian ( Judges 7:1-25 ).
wrought righteousness--as Samuel did ( 1 Samuel 8:9 , 12:3-23 , 15:33 ); and David ( 2 Samuel 8:15 ).
obtained promises--as "the prophets" ( Hebrews 11:32 ) did; for through them the promises were given (compare Daniel 9:21 ) [BENGEL]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith ( Joshua 21:45 , 1 Kings 8:56 ). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future ( Hebrews 11:13 Hebrews 11:39 ).
stopped the mouths of lions--Note the words, "because he believed in his God." Also Samson ( Judges 14:6 ), David ( 1 Samuel 17:34-37 ), Benaiah ( 2 Samuel 23:20 ).
34. Quenched the violence of fire--( Daniel 3:27 ). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Daniel 3:19-30 and Daniel 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.
escaped . . . sword--So Jephthah ( Judges 12:3 ); and so David escaped Saul's sword ( 1 Samuel 18:11 , 1 Samuel 19:10 1 Samuel 19:12 ); Elijah ( 1 Kings 19:1 , &c. 2 Kings 6:14 ).
out of weakness . . . made strong--Samson ( Judges 16:28 , 15:19 ). Hezekiah (Isaiah 37:1-38:22'). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."
valiant in fight--Barak ( Judges 4:14 Judges 4:15 ). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.
armies--literally, "camps" referring to Judges 7:21 . But the reference may be to the Maccabees having put to flight the Syrians and other foes.
35. Women received their dead raised--as the widow of Zarephath ( 1 Kings 17:17-24 ). The Shunammite ( 2 Kings 4:17-35 ). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1 Kings 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Luke 4:26 , makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.
and--Greek, "but"; in contrast to those raised again to life.
tortured--"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.
not accepting deliverance--when offered to them. So the seven brothers, 2 Maccabees 7:9,11,14,29,36; and Eleazar, 2 Maccabees 6:21,28,30, "Though I might have been delivered from death, I endure these severe pains, being beaten."
a better resurrection--than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death ( Daniel 12:2 , Luke 20:35 , Philippians 3:11 ). The fourth of the brethren (referring to Daniel 12:2 ) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.
36. others--of a different class of confessors for the truth (the Greek is different from that for "others," Hebrews 11:35 , alloi, heteroi).
trial--testing their faith.
imprisonment--as Hanani ( 2 Chronicles 16:10 ), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab ( 1 Kings 22:26 1 Kings 22:27 ).
37. stoned--as Zechariah, son of Jehoiada ( 2 Chronicles 24:20-22 , Matthew 23:35 ).
sawn asunder--as Isaiah was said to have been by Manasseh; but
tempted--by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.
sword--literally, "they died in the murder of the sword." In Hebrews 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim ( Jeremiah 26:23 ); and the prophets in Israel ( 1 Kings 19:10 ).
in sheepskins--as Elijah ( 1 Kings 19:13 , Septuagint). They were white; as the "goat-skins" were black (compare Zechariah 13:4 ).
tormented--Greek, "in evil state."
38. Of whom the world was not worthy--So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar ( Genesis 39:5 ), and Jacob to Laban ( Genesis 30:27 ). In condemning them, the world condemned itself.
caves--literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah ( 1 Kings 18:4 1 Kings 18:13 ) and Elijah ( 1 Kings 19:8 1 Kings 19:13 ); and Mattathias and his sons (1 Maccabees 2:28,29); and Judas Maccabeus (2 Maccabees 5:27).
39. having obtained a good report--Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again ( Hebrews 9:28 ); "the eternal inheritance" ( Hebrews 9:15 ). Abraham did obtain the very thing promised ( Hebrews 6:15 ) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [FLACIUS in BENGEL]. (Compare Note, perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.
40. provided--with divine forethought from eternity (compare Genesis 22:8 Genesis 22:14 ).
some better thing for us--( Hebrews 7:19 ); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, CHRYSOSTOM, &c., restricted the meaning of Hebrews 11:39 Hebrews 11:40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [ESTIUS]. I think his object in these verses ( Hebrews 11:39 Hebrews 11:40 ) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come ( Hebrews 1:1 , 2:3 ). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare Hebrews 12:2 , "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" ( Hebrews 12:23 ); so ALFORD; however, Hebrews 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare John 3:13 ). Still, the fathers were in blessedness by faith in the Saviour to come, at death ( Hebrews 6:15 , Luke 16:22 ).