e speaks of the things which are Seen; not being made out of the things which do Appear; this therefore must refer to the material creation: and as the word is used in the plural number, it may comprehend, not only the earth and visible heavens, but the whole planetary system; the different worlds which, in our system at least, revolve round the sun. The apostle states that these things were not made out of a pre-existent matter; for if they were, that matter, however extended or modified, must appear in that thing into which it is compounded and modified, consequently it could not be said that the things which are seen are not made of the things that appear; and he shows us also, by these words, that the present mundane fabric was not formed or reformed from one anterior, as some suppose. According to Moses and the apostle we believe that God made all things out of nothing. See the note on Gen 1:1 , etc. At present we see trees of different kinds are produced from trees; beasts, birds, and fishes, from others of the same kind; and man, from man: but we are necessarily led to believe that there was a first man, who owed not his being to man; first there were beasts, etc., which did not derive their being from others of the same kind; and so of all manner of trees, plants, etc. God, therefore, made all these out of nothing; his word tells us so, and we credit that word. Verse 4 By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις. The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God's justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God's holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known. Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on Gen 4:3 , etc. Verse 5 By faith Enoch was translated - It is said, in Gen 5:24 , that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God's taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Gen 5:22-24 . Verse 6 He that cometh to God - The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God, 1st, a priori; and 2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: and 3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God. Verse 7 By faith Noah - See the whole of this history, Gen 6:13 . Warned of God - Χρηματισθεις. As we know from the history in Genesis that God did warn Noah, we see from this the real import of the verb χρηματιζω, as used in various parts of the New Testament; it signifies to utter oracles, to give Divine warning. Moved with fear - Ευλαβηθεις· Influenced by religious fear or reverence towards God. This is mentioned to show that he acted not from a fear of losing his life, but from the fear of God; and hence that fear is here properly attributed to faith. He condemned the world - He credited God, they did not; he walked in the way God had commanded, they did not; he repeatedly admonished them, 1Pet 3:20 , they regarded it not; this aggravated their crimes while it exalted his faith and righteousness. "His faith and obedience condemned the world, i.e. the unbelievers, in the same sense in which every good man's virtues and exhortations condemn such as will not attend to and imitate them." Dodd. Became heir of the righteousness - He became entitled to that justification which is by faith; and his temporal deliverance was a pledge of the salvation of his soul. Verse 8 Abraham, when he was called - See on Gen 12:1-4 (note). Not knowing whither he went - Therefore his obedience was the fullest proof of his faith in God, and his faith was an implicit faith; he obeyed, and went out from his own country, having no prospect of any good or success but what his implicit faith led him to expect from God, as the rewarder of them that diligently seek him. In all the preceding cases, and in all that follow, the apostle keeps this maxim fully in view. Verse 9 By faith he sojourned in the land of promise - It is remarkable that Abraham did not acquire any right in Canaan, except that of a burying place; nor did he build any house in it; his faith showed him that it was only a type and pledge of a better country, and he kept that better country continually in view: he, with Isaac and Jacob, who were heirs of the same promise, were contented to dwell in tents, without any fixed habitation. Verse 10 For he looked for a city which hath foundations - He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing. Whose builder and maker is God - The word τεχνιτης signifies an architect, one who plans, calculates, and constructs a building. The word δημιουργος signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country. See Macknight. Verse 11 Through faith also Sara - Her history, as far as the event here is concerned, may be seen Gen 17:19 , and Gen 21:2 . Sarah at first treated the Divine message with ridicule, judging it to be absolutely impossible, not knowing then that it was from God; and this her age and circumstances justified, for, humanly speaking, such an event was impossible: but, when she knew that it was God who said this, it does not appear that she doubted any more, but implicitly believed that what God had promised he was able to perform. Verse 12 Him as good as dead - According to nature, long past the time of the procreation of children. The birth of Isaac, the circumstances of the father and mother considered, was entirely supernatural; and the people who proceeded from this birth were a supernatural people; and were and are most strikingly singular through every period of their history to the present day. Verse 13 These all died in faith - That is, Abraham, Sarah, Isaac, and Jacob, continued to believe, to the end of their lives, that God would fulfill this promise; but they neither saw the numerous seed, nor did they get the promised rest in Canaan. Strangers and pilgrims - Strangers, ξενοι, persons who are out of their own country, who are in a foreign land: pilgrims, παρεπιδημοι, sojourners only for a time; not intending to take up their abode in that place, nor to get naturalized in that country. How many use these expressions, professing to be strangers and pilgrims here below, and yet the whole of their conduct, spirit, and attachments, show that they are perfectly at home! How little consideration and weight are in many of our professions, whether they relate to earth or heaven! Verse 14 Declare plainly that they seek a country - A man's country is that in which he has constitutional rights and privileges; no stranger or sojourner has any such rights in the country where he sojourns. These, by declaring that they felt themselves strangers and sojourners, professed their faith in a heavenly country and state, and looked beyond the grave for a place of happiness. No intelligent Jew could suppose that Canaan was all the rest which God had promised to his people. Verse 15 If they had been mindful of that country - They considered their right to the promises of God as dependent on their utter renunciation of Chaldea; and it was this that induced Abraham to cause his steward Eliezer to swear that he would not carry his son Isaac to Chaldea; see Gen 24:5-8 . There idolatry reigned; and God had called them to be the patriarchs and progenitors of a people among whom the knowledge of the true God, and the worship required by him, should be established and preserved. Verse 16 But now they desire a better - They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; Act 7:5 . Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith. Verse 17 Abraham, when he was tried - See the history of this whole transaction explained at large in the notes on Gen 22:1-9 . Offered up his only-begotten - Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world. Verse 19 To raise him up, even from the dead - Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead. He received him in a figure - Εν παραβολῃ· In my discourse on parabolical writing at the end of Matthew 13, I have shown (signification #9) that παραβολη sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: "Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life." It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God. Verse 20 By faith Isaac blessed Jacob and Esau - He believed that God would fulfill his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Genesis 27 (note). Verse 21 Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. Gen 48:5 , etc. Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See Gen 47:31 (note). It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff; either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or scepter continually at hand. See Homer throughout. It is said, Gen 48:2 , that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or scepter at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed's head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed's head. But as שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim. Wretched must that cause be which is obliged to have recourse to what, at best, is an equivocal expression, to prove and support a favourite opinion. The Romanists allege this in favor of image worship. This is too contemptible to require confutation. To make it speak this language the Rheims version renders the verse thus: By faith Jacob dying, blessed every one of the sons of Joseph, and adored the top of his rod. A pretty object of adoration, indeed, for a dying patriarch! Here the preposition επι upon, answering to the Hebrew על al, is wholly suppressed, to make it favor the corrupt reading of the Vulgate. This preposition is found in the Hebrew text, in the Greek version of the Seventy, the printed Greek text of the New Testament, and in every MS. yet discovered of this epistle. It is also found in the Syriac, Ethiopic, Arabic, and Coptic: in which languages the connection necessarily shows that it is not an idle particle: and by no mode of construction can the text be brought to support image worship, any more than it can to support transubstantiation. Verse 22 Joseph, when he died - Τελευτων, When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on Gen 50:25 (note). And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander's coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth. Verse 23 By faith Moses, etc. - See the notes on Exo 2:2 , and Act 7:20 (note). We know that Moses was bred up at the Egyptian court, and there was considered to be the son of Pharaoh's daughter; and probably might have succeeded to the throne of Egypt: but, finding that God had visited his people, and given them a promise of spiritual and eternal blessings, he chose rather to take the lot of this people, i.e. God as his portion for ever, than to enjoy the pleasures of sin, which, however gratifying to the animal senses, could only be προσκαιρον, temporary. After the 23d verse, there is a whole clause added by DE, two copies of the Itala, and some copies of the Vulgate. The clause is the following: Πιστει μεγας γενομενος Μωΰσης ανειλεν τον Αιγυπτιον, κατανοων την ταπεινωσιν των αδελφων αὑτου. By faith Moses, when he was grown up, slew the Egyptian, considering the oppression of his own brethren. This is a remarkable addition, and one of the largest in the whole New Testament. It seems to have been collected from the history of Moses as given in Exodus, and to have been put originally into the margin of some MS., from which it afterwards crept into the text. Verse 26 The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, Deu 18:15 ; and the reproach which God's people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest Christ and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type), that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ὁ Χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by του Χριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that Χριστος is used in this very sense by the Septuagint, 1Sam 2:35 ; Psa 105:15 ; and Hab 3:13 ; where the word is necessarily restrained to this meaning. He had respect unto the recompense - Απεβλεπε· He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it. Verse 27 He forsook Egypt - He believed that God would fulfill the promise he had made; and he cheerfully changed an earthly for a heavenly portion. Not fearing the wrath of the king - The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, Exo 2:14 , Exo 2:15 ; for he was then in great fear: but when he went to Pharaoh with God's authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God. As seeing him who is invisible - He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god's of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions. Verse 28 He kept the passover - God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12 (note). One of the Itala adds here, Fide praedaverunt Aegyptios exeuntes. "By faith, when they went out, they spoiled the Egyptians." This is any thing but genuine. Verse 29 By faith they passed through the Red Sea - See the notes on Exo 14:22 . The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved. Verse 30 The walls of Jericho fell down - This is particularly explained Jos 6:1 , etc. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled. Verse 31 The harlot Rahab perished not - See this account Jos 2:1 , Jos 2:9 , Jos 2:11 , and Jos 6:23 , where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Mat 1:5 . And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance. Received the spies with peace - Μετ' ειρηνης· The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way. Verse 32 Time would fail me - Με διηγουμενον ὁ χρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled. Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8. Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4. Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16. Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Jdg 12:1-15 . David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17. Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel. All these are said to have performed their various exploits through faith. 1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God. 2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army. 3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind. 4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok. It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him. Verse 33 Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc. Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good. Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring. Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor. Verse 34 Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3. Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, Exo 18:4 ; Elijah, that of Jezebel; and David, that of Saul: and many others. Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21 . Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them. Verse 35 Women received their dead - As did the widow of Zarephath, 1Kgs 17:21 , and the Shunammite, 2Kgs 4:34 . What other cases under all the above heads the apostle might have in view, we know not. Others were tortured - Ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note). Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc. Verse 36 Had trial of cruel mockings and scourgings - We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson's case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord. Bond's and imprisonment - Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, Jer 37:16 , and Jer 38:6 ; and the Prophet Micaiah was imprisoned by Ahab, 1Kgs 22:27 . Verse 37 They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, 2Chr 24:21 ; and See the notes on Mat 23:35 . And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; 1Kgs 21:1-14 . They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable. Were tempted - Επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense. Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see 1Sam 22:18 ; and the prophets, of whose slaughter by the sword Elijah complains, 1Kgs 19:10 . Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day. They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in 2Kgs 2:8-13 , expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, 2Kgs 1:8 ; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, Zac 13:4 ; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering. Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries. Afflicted - In consequence of enduring such privations. Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation. Verse 38 Of whom the world was not worthy - Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See 1Kgs 18:4 . David was often obliged thus to hide himself from Saul; 1Sam 24:3 , etc. Verse 39 Having obtained a good report (having been witnessed to; see Heb 11:2 ) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake. Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died. Verse 40 God having provided some better thing for us - This is the dispensation of the Gospel, with all the privileges and advantages it confers. That they without us should not be made perfect - Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens. There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See Rev 6:11 . "White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." This time, and its blessings, are now upon the wing. Introduction Having so many incitements to holiness, patience, and perseverance, we should lay aside every hinderance, and run with patience the race that is set before us, taking our blessed Lord for our example, Heb 12:1-4 . These sufferings are to be considered as fatherly chastisements from God, and to be patiently submitted to on account of the benefits to be derived from them, Heb 12:5-11 . They should take courage and go forward, Heb 12:12 , Heb 12:13 . Directions to follow peace with all men, and to take heed that they fall not from the grace of God, Heb 12:14 , Heb 12:15 . References to the case of Esau, Heb 12:16 , Heb 12:17 . The privileges of Christians, compared with those of the Jews, by which the superior excellence of Christianity is shown, Heb 12:18-24 . They must take care not to reject Jesus, who now addressed them from heaven, and who was shortly to be their Judge, Heb 12:25-27 . As they were called to receive a kingdom, they should have grace, whereby they might serve God acceptably, Heb 12:28 , Heb 12:29 . Verse 1 Wherefore - This is an inference drawn from the examples produced in the preceding chapter, and on this account both should be read in connection. Compassed about - Here is another allusion to the Olympic games: the agonistae, or contenders, were often greatly animated by the consideration that the eyes of the principal men of their country were fixed upon them; and by this they were induced to make the most extraordinary exertions. Cloud of witnesses - Νεφος μαρτυρων. Both the Greeks and Latins frequently use the term cloud, to express a great number of persons or things; so in Euripides, Phoeniss. ver. 257: νεφος ασπιδων πυκνον, a dense cloud of shields; and Statius, Thebiad., lib. ix., ver. 120: jaculantum nubes, a cloud of spearmen. The same metaphor frequently occurs. Let us lay aside every weight - As those who ran in the Olympic races would throw aside every thing that might impede them in their course; so Christians, professing to go to heaven, must throw aside every thing that might hinder them in their Christian race. Whatever weighs down our hearts or affections to earth and sense is to be carefully avoided; for no man, with the love of the world in his heart, can ever reach the kingdom of heaven. The sin which doth so easily beset - Ευπεριστατον ἁμαρτιαν· The well circumstanced sin; that which has every thing in its favor, time, and place, and opportunity; the heart and the object; and a sin in which all these things frequently occur, and consequently the transgression is frequently committed. Ευπεριστατος is derived from ευ, well, περι, about, and ἱστημι, I stand; the sin that stands well, or is favorably situated, ever surrounding the person and soliciting his acquiescence. What we term the easily besetting sin is the sin of our constitution, the sin of our trade, that in which our worldly honor, secular profit, and sensual gratification are most frequently felt and consulted. Some understand it of original sin, as that by which we are enveloped in body, soul, and spirit. Whatever it may be, the word gives us to understand that it is what meets us at every turn; that it is always presenting itself to us; that as a pair of compasses describe a circle by the revolution of one leg, while the other is at rest in the center, so this, springing from that point of corruption within, called the carnal mind, surrounds us in every place; we are bounded by it, and often hemmed in on every side; it is a circular, well fortified wall, over which we must leap, or through which we must break. The man who is addicted to a particular species of sin (for every sinner has his way) is represented as a prisoner in this strong fortress. In laying aside the weight, there is an allusion to the long garments worn in the eastern countries, which, if not laid aside or tucked up in the girdle, would greatly incommode the traveler, and utterly prevent a man from running a race. The easily besetting sin of the Hebrews was an aptness to be drawn aside from their attachment to the Gospel, for fear of persecution. Let us run with patience the race - Τρεχωμεν τον προκειμενον ἡμιν αγωνα· Let us start, run on, and continue running, till we get to the goal. This figure is a favourite among the Greek writers; so Euripides, Alcest., ver. 489: Ου τον δ' αγωνα πρωτον αν δραμοιμ' εγω· This is not the first race that I shall run. Id. Iphig. in Aulid., ver. 1456: Δεινους αγωνας δια σε κεινον δει δραμειν· He must run a hard race for thee. This is a race which is of infinite moment to us: the prize is ineffably great; and, if we lose it, it is not a simple loss, for the whole soul perishes. Verse 2 Looking unto Jesus - Αφορωντες· Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies, 1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith. 2. That they should consider him their leader in this contest and imitate his example. The author and finisher of - faith - Αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see Heb 2:10 . But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race. Who, for the joy that was set before him - The joy of fulfilling the will of the Father, Psa 40:6-8 , etc., in tasting death for every man; and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on Heb 10:

1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; 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 that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them. II. An account of the honour it reflects upon all those who have lived in the exercise of it ( v. 2 ): By it the elders obtained a good report —the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers. III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, v. 3 . The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe? 1. That these worlds were not eternal, nor did they produce themselves, but they were made by another. 2. That the maker of the worlds is god; he is the maker of all things; and whoever is so must be God. 3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Ps. xxxiii. 9 . 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that "out of nothing nothing can be made," which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more. Exemplars of Faith. ( a. d. 62.) 4

CHAPTER XI. ANALYSIS OF THE CHAPTER. In the close of the previous chapter the apostle had incidentally made mention of faith, Heb 10:38,39, and said that the just should live by faith. The object of the whole argument in this epistle was to keep those to whom it was addressed from apostatizing, from the Christian religion, and especially from relapsing again into Judaism. They were in the midst of trials, and were evidently suffering some form of persecution, the tendency of which was to expose them to the danger of relapsing. The indispensable means of securing them from apostasy was faith; and with a view to show its efficacy in this respect, the apostle goes into an extended account of its nature and effects, occupying this entire chapter. As the persons whom he addressed had been Hebrews, and as the Old Testament contained an account of numerous instances of persons in substantially the same circumstances in which they were, the reference is made, to the illustrious examples of the efficacy of faith in the Jewish history. The object is to show that faith, or confidence in the Divine promises, has been in all ages the means of perseverance in the true religion, and consequently of salvation. In this chapter, therefore, the apostle first describes or defines the nature of faith, ( Heb 11:1,) and then illustrates its efficacy and power by reference to numerous instances, Heb 11:2-40. In these illustrations he refers to the steady belief which we have that God made the worlds, and then to the examples of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rahab in particular, and then to numerous other examples without mentioning their names. The object is to show that there is power in faith to keep tile mind and heart in the midst of trials, and that, having these examples before them, those whom he addressed should continue to adhere steadfastly to the profession of the true religion. Verse 1. Now faith is the substance of things hoped for. On the general nature of faith, Mk 16:10. The margin here is, " ground, or confidence." There is scarcely any verse of the New Testament more important than this, for it states what is the nature of all true faith, and is the only definition of it which is attempted in the Scriptures. Eternal life depends on the existence and exercise of faith, ( Mk 16:16,) and hence the importance of an accurate understanding of its nature. The word rendered substance --υποστασις--occurs in the New Testament only in the following places. In 2Cor 9:4, 11:17, Heb 3:14, where it is rendered confident and confidence; and in Heb 1:3, where it is rendered person, and in the passage before us. Comp. Heb 1:3. Prof. Stuart renders it here confidence; Chrysostom, "Faith gives reality or substance to things hoped for." The word properly means that which is placed under, (Germ. Unterstellen;) then ground, basis, foundation, support. Then it means, also. reality, substance, existence, in contradistinction from that which is unreal, imaginary, or deceptive, ( tauschung.) Passow. It seems to me, therefore, that the word here has reference to something which imparts reality in the view of the mind to those things which are not seen, and which serves to distinguish them from those things which are unreal and illusive. It is that which enables us to feel and act as if they were real, or which causes them to exert an influence over us as if we saw them. Faith does this on all other subjects as well as religion. A belief that there is such a place as London or Calcutta, leads us to act as if this were so, if we have occasion to go to either; a belief that money may be made in a certain undertaking, leads men to act as if this were so: a belief in the veracity of another leads us to act as if this were so. As long as the faith continues, whether it be well-founded or not, it gives all the force of reality to that which is believed. We feel and act just as if it were so, or as if we saw the object before our eyes. This, I think, is the clear meaning here. We do not see the things of eternity. We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise; but we have faith in them, and this leads us to act as if we saw them. And this is, undoubtedly, the fact in regard to all who live by faith, and who are fairly under its influence. Of things hoped for. In heaven. Faith gives them reality in the view of the mind. The Christian hopes to be admitted into heaven; to be raised up in the last day from the slumbers of the tomb; to be made perfectly free from sin; to be everlastingly happy. Under the influence of faith he allows these things to control his mind as if they were a most affecting reality. The evidence of things not seen. Of the existence of God; of heaven; of angels; of the glories of the world prepared for the redeemed. The word rendered evidence ελεγχος occurs in the New Testament only in this place and in 2Ti 3:16, where it is rendered reproof. It means, properly, proof, or means of proving, to wit, evidence; then proof which convinces another of error or guilt; then vindication or defence; then summary or contents. See Pussow. The idea of evidence which goes to demonstrate the thing under consideration, or which is adapted to produce conviction in the mind, seems to be the elementary idea in the word. So when a proposition is demonstrated; when a man is arraigned, and evidence is furnished of his guilt, or when he establishes his innocence; or when one by argument refutes his adversaries, the idea of convincing argument enters into the use of the word in each case. This, I think, is clearly the meaning of the word here. "Faith in the Divine declarations answers all the purposes of a convincing argument, or is itself a convincing argument to the mind, of the real existence of those things which are not seen." But is it a good argument? Is it rational to rely on such a means of being convinced? Is mere faith a consideration which should ever convince a rational mind? The infidel says no; and we know there may be a faith which is no argument of the truth of what is believed. But when a man who has never seen it believes that there is such a place as London, his belief in the numerous testimonies respecting it which he has heard and read is, to his mind, a good and rational proof of its existence, and he would act on that belief without hesitation. When a son credits the declaration or the promise of a father who has never deceived him, and acts as though that declaration and promise were true, his faith is to him a ground of conviction and of action, and he will act as if these things were so. In like manner the Christian believes what God says. He has never seen heaven; he has never seen an angel; he has never seen the Redeemer; he has never seen a body raised from the grave; but he has evidence which is satisfactory to his mind that God has spoken on these subjects, and his very nature prompts him to confide in the declarations of his Creator. Those declarations are, to his mind, more convincing proof than anything else would be. They are more conclusive evidence than would be the deductions on his own reason; far better and more rational than all the reasonings and declarations of the infidel to the contrary. He feels and acts, therefore, as if these things were so--for his faith in the declarations of God has convinced him that they are so. The object of the apostle, in this chapter, is not to illustrate the nature of what is called saving faith, but to show the power of unwavering confidence in God in sustaining the soul, especially in times of trial; and particularly in leading us to act, in view of promises and of things not seen, as if they were so. "Saving faith" is the same kind of confidence directed to the Messiah--the Lord Jesus--as the Saviour of the soul. (1) "substance" "ground" (a) "things" Romm 8:24,25 Verse 2. For

The definition of faith given in this verse, and exemplified in the various instances following, undoubtedly includes justifying faith, but not directly as justifying. For faith justifies only as it refers to, and depends on, Christ. But here is no mention of him as the object of faith; and in several of the instances that follow, no notice is taken of him or his salvation, but only of temporal blessings obtained by faith. And yet they may all be considered as evidences of the power of justifying faith in Christ, and of its extensive exercise in a course of steady obedience amidst difficulties and dangers of every kind. Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. The former are only things future and joyful to us ; the latter are either future, past, or present, and those either good or evil, whether to us or others. The subsistence of things hoped for - Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.

by it. That is, by that faith which gives reality to things hoped for, and a certain persuasion to the mind of the existence of those things which are not seen. The elders. The ancients; the Hebrew patriarchs and fathers. Obtained a good report. Literally, "were witnessed of;" that is, an honourable testimony was borne to them in consequence of their faith. The idea is, that their acting under the influence of faith, in the circumstances in which they were, was the ground of the honourable testimony which was borne to them in the Old Testament. See this use of the word in Heb 7:8, and Heb 11:4 of this chapter. Also Lk 4:22, Acts 15:8. In the cases which the apostle proceeds to enumerate in the subsequent part of the chapter, he mentions those whose piety is particularly commended in the Old Testament, and who showed, in trying circumstances, that they had unwavering confidence in God. (b) "understand" Gen 1:1, Ps 33:6 Verse 3. Thro

By it the elders - Our forefathers. This chapter is a kind of summary of the Old Testament, in which the apostle comprises the designs, labours, sojournings, expectations, temptations, martyrdoms of the ancients. The former of them had a long exercise of their patience; the latter suffered shorter but sharper trials. Obtained a good testimony - A most comprehensive word. God gave a testimony, not only of them but to them: and they received his testimony as if it had been the things themselves of which he testified, Heb 11:4 ,5,39. Hence they also gave testimony to others, and others testified of them.

By faith we understand that the worlds - Heaven and earth and all things in them, visible and invisible. Where made - Formed, fashioned, and finished. By the word - The sole command of God, without any instrument or preceding matter. And as creation is the foundation and specimen of the whole divine economy, so faith in the creation is the foundation and specimen of all faith. So that things which are seen - As the sun, earth, stars. Were made of things which do not appear - Out of the dark, unapparent chaos, Gen 1:2 . And this very chaos was created by the divine power; for before it was thus created it had no existence in nature.

ugh faith we understand that the worlds were framed. The first instance of the strength of faith, which the apostle refers to, is that by which we give credence to the declarations of the Scriptures about the work of creation, Gen 1:3, This is selected first, evidently, because it is the first thing that occurs in the Bible, or is the first thing there narrated in relation to which there is the exercise of faith. He points to no particular instance in which this faith was exercise--for none is especially mentioned--but refers to it as an illustration of the nature of faith which every one might observe in himself. The faith here exercised is confidence in the truth of the Divine declarations in regard to the creation. The meaning is, that our knowledge on this subject is a mere matter of faith in the Divine testimony. It is not that we could reason this out, and demonstrate that the worlds were thus made; it is not that profane history goes back to that period and informs us of it; it is simply that God has told us so in his word. The strength of the faith, in this case, is measured (1.) by the fact that it is mere faith --that there is nothing else on which to rely in the case, and (2.) by the greatness of the truth believed. After all the acts of faith which have ever been exercised in this world, perhaps there is none which is really more strong, or which requires higher confidence in God, than the declaration that this vast universe has been brought into existence by a word! We understand. We attain to the apprehension of; we receive and comprehend the idea. Our knowledge of this fact is derived only from faith, and not from our own reasoning. That the worlds. In Gen 1:1, it is "the heaven and the earth." The phrase which the apostle uses denotes a plurality of worlds, and is proof that he supposed there were other worlds besides our earth. How far his knowledge extended on this point we have no means of ascertaining; but there is no reason to doubt that he regarded the stars as "worlds," in some respects, like our own. On the meaning of the Greek word used here, Heb 1:2. The plural form is used there also, and in both cases, it seems to me, not without design. Were framed. It is observable that the apostle does not here use the word make or create. That which he does use --καταρτιζω--means, to put in order, to arrange, to complete, and may be applied to that which before had an existence, and which is to be put in order or re-fitted, Mt 4:24, Mk 1:19, Mt 21:16, Heb 10:5. The meaning here is, that they were set in order by the word of God. This implies the act of creation, but the specific idea is that of arranging them in the beautiful order in which they are now. Doddridge renders it "adjusted." Kuinoel, however, supposes that the word is used here in the sense of form or make. It has probably about the meaning which we attach to the phrase " fitting up anything "--as, for example, a dwelling--and includes all the previous arrangements, though the thing which is particularly denoted is not the making, but the arrangement. So in the work here referred to. "We arrive at the conviction that the universe was fitted up or arranged, in the present manner, by the word of God." By the word of God. This does not mean here, by the Logos, or the second Person of the Trinity, for Paul does not use that term here or elsewhere. The word which he employs is ρημα-- rema --meaning, properly, a word spoken, and in this place command. Comp. Gen 1:3,6,9,11,14,20, Ps 33:6; -"By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." In regard to the agency of the Son of God in the work of the creation, see Heb 1:2; comp. Jn 1:3. So that things which are seen. The point of the remark here is, that the visible creation was not moulded out of pre-existing materials, but was made out of nothing. In reference to the grammatical construction of the passage, see Stuart, Comm. in loc. The doctrine taught is, that matter was not eternal; that the materials of the universe, as well as the arrangements, were formed by God, and that all this was done by a simple command. The argument here, so far as it is adapted to the purpose of the apostle, seems to be, that there was nothing which appeared, or which was to be seen, that could lay the foundation of a belief that God made the worlds; and, in like manner, our faith now is not to be based on what " appears," by which we could infer or reason out what would be, but that we must exercise strong confidence in Him who had power to create the universe out of nothing. If this vast universe has been called into existence by the mere word of God, there is nothing which we may not believe he has ample power to perform. (b) "understand" Gen 1:1, Ps 33:6 Verse 4. By faith Abel off

By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. 5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God. 6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. 7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. 8 By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. 9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: 10 For he looked for a city which hath foundations, whose builder and maker is God. 11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised. 12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable. 13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. 14 For they that say such things declare plainly that they seek a country. 15 And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. 16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city. 17 By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son, 18 Of whom it was said, That in Isaac shall thy seed be called: 19 Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure. 20 By faith Isaac blessed Jacob and Esau concerning things to come. 21 By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff. 22 By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones. 23 By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment. 24 By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; 25 Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; 26 Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27 By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. 28 Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. 29 By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned. 30 By faith the walls of Jericho fell down, after they were compassed about seven days. 31 By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. 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. Exemplars of Faith. ( a. d. 62.) 32 And what shall I more say? for th

ered. See Gen 4:4,5. In the account in Genesis of the offering made by Abel, there is no mention of faith --as is true also indeed of most of the instances referred to by the apostle. The account in Genesis is, simply, that Abel "brought of the firstlings of his flock and of the fat thereof. And the Lord had respect unto Abel and to his offering." Men have speculated much as to the reason why the offering of Abel was accepted, and that of Cain rejected; but such speculation rests on no certain basis, and the solution of the apostle should be regarded as decisive and satisfactory, that in the one case there was faith, in the other not. It could not have been because an offering of the fruits of the ground was not pleasing to God, for such an offering was commanded under the Jewish law, and was not in itself improper. Both the brothers selected that which was to them most obvious; which they had reared with their own hands; which they regarded as most valuable. Cain had cultivated the earth, and he naturally brought what had grown under his care; Abel kept a flock, and he as naturally brought what he had raised: and had the temper of mind in both been the same, there is no reason to doubt that the offering of each would have been accepted. To this conclusion we are led by the nature of the case, and the apostle advances substantially the same sentiment--for he says that the particular state of mind on which the whole turned was, that the one had faith and the other not. How the apostle himself was informed of the fact, that it was faith which made the difference, he has not informed us. The belief that he was inspired will, however, relieve the subject of this difficulty--for, according to such a belief, all his statements here, whether recorded in the Old Testament or not, are founded in truth. It is equally impossible to tell with certainty what was the nature of the faith of Abel. It has been commonly asserted that it was faith in Christ---looking forward to his coming, and depending on his sacrifice when offering that which was to be a type of him. But of this there is no positive evidence, though, from Heb 12:24, it seems to be not improbable. Sacrifice, as a type of the Redeemer's great offering, was instituted early in the history of the world. There can be no reason assigned for the offering of blood as an atonement for sin, except that it had originally a reference to the great atonement which was to be made by blood; and as the salvation of man depended on this entirely, it is probable that that would be one of the truths which would be first communicated to man after the fall. The bloody offering of Abel is the first of the kind which is definitely mentioned in the Scriptures, (though it is not improbable that such sacrifices were offered by Adam, comp. Gen 3:21,) and consequently Abel may be regarded as the recorded head of the whole typical system, of which Christ was the antitype and the fulfilment. Heb 12:24. A more excellent sacrifice. πλειοναθυσιαν -as rendered by Tindal, "more plenteous sacrifice;" or as Wickliffe renders it, more literally, "a much more sacrifice;" that is, a more full or complete sacrifice; a better sacrifice. The meaning is, that it had in it much more to render it acceptable to God. In the estimate of its value, the views of him who offered it would be more to be regarded than the nature of the offering itself By which. By which sacrifice so offered. The way in which he obtained the testimony of Divine approbation was by the sacrifice offered in this manner. It was not merely by faith; it was by the offering of a sacrifice in connexion with, and under the influence of faith. He obtained witness that he was righteous. That is, from God. His offering, made in faith, was the means of his obtaining the Divine testimonial that he was a righteous man. Heb 11:2. This is implied in what is said in Gen 4:4: "And the LORD had respect unto Abel and to his offering;" that is, he regarded it as the offering of a righteous man. God testifying of his gifts. In what way this was done is not mentioned either here or in Genesis. Commentators have usually supposed that it was by fire descending from heaven to consume the sacrifice. But there is no evidence of this, for there is no intimation of it in the Bible. It is true that this frequently occurred when an offering was made to God, (see Gen 15:17, Lev 9:24, Jud 6:21, 1Kgs 18:38;) but the sacred writers give us no hint that this happened in the case of the sacrifice made by Abel; and since it is expressly mentioned in other cases and not here, the presumption rather is that no such miracle occurred on the occasion. So remarkable a fact--the first one in all history if it were so--could hardly have failed to be noticed by the sacred writer. It seems to me, therefore, that there was some method by which God "testified" his approbation of the offering of Abel which is unknown to us, but in regard to what it was conjecture is vain. And by it he, being dead, yet speaketh. Marg. Is yet spoken of. This difference of translation arises from a difference of reading in the MSS. That from which the translation in the text is derived, is λαλει-- he speaketh. That from which the rendering in the margin is derived, is λαλειται is spoken of; that is, is praised or commended. The latter is the common reading in the Greek text, and is found in Walton, Wetstein, Matthaei, Tittman, and Mill; the former is adopted by Griesbach, Koppe, Knapp, Grotius, Hammond, Storr, Rosenmuller, Prof. Stuart, Bloomfield, and Hahn, and is found in the Syriac and Coptic, and is that which is favoured by most of the Fathers. See Wetstein. The authority of Mss. is in favour of the reading λαλειται-- is spoken of. It is impossible, in this variety of opinion, to determine which is the true reading, and this is one of the cases where the original text must probably be for ever undecided. Happily, no important doctrine or duty is depending on it. Either of the modes of reading will give a good sense. The apostle is saying that it is by faith that the "elders have obtained a good report," ( Heb 11:2;) he had said, ( Heb 11:4,) that it was by faith that Abel obtained the testimony of God in his favour; and if the reading "is spoken of" be adopted, the apostle means that, in consequence of that offering thus made, Abel continued even to his time to receive an honourable mention. This act was commended still; and the "good report," of which it had been the occasion, had been transmitted from age to age. A sentiment thus of great beauty and value may be derived from the passage --that true piety is the occasion of transmitting a good report, or an honourable reputation, even down to the latest generation. It is that which will embalm the memory in the grateful recollection of mankind; that on which they will reflect with pleasure, and which they will love to transmit to future ages. But, after all, it seems to me to be probable that the true sentiment in this passage is that which is expressed in the common version, "he yet speaketh." The reasons are briefly these: (1.) The authority of Mss., versions, editions, and critics, is so nearly equal, that it is impossible from this source to determine the true reading; and we must, therefore, form our judgment from the connexion. (2.) The apostle had twice in this verse expressed substantially the idea that he was honourably testified of by his faith, and it is hardly probable that he would again repeat it so soon. (3.) There seems to be an allusion here to the language used respecting Abel, ( Gen 4:10,) "The voice of thy brother's blood crieth unto me from the ground;"--or utters a distinct voice--and the apostle seems to design to represent Abel as still speaking. (4.) In Heb 12:24, he represents both Abel and Christ as still speaking--as if Abel continued to utter a voice of admonition. The reference there is to the fact that he continued to proclaim from age to age, even to the time of the apostle, the great truth that salvation was only by blood. He had proclaimed it at first by his faith when he offered the sacrifice of the lamb; he continued to speak from generation to generation, and to show that it was one of the earliest principles of religion that there could be redemption from sin in no other way. (5.) The expression " yet speaketh " accords better with the connexion. The other interpretation is cold compared with this, and less fits the case before us. Of the faith of Noah, Abraham, and Moses, it might be said with equal propriety that it is still commended or celebrated as well as that of Abel, but the apostle evidently means to say that there was a voice in that of Abel which was peculiar; there was something in his life and character which continued to speak from age to age. His sacrifice, his faith, his death, his blood, all continued to lift up the voice, and to proclaim the excellence and value of confidence in God, and to admonish the world how to live. (6.) This accords with usage in classic writers, where it is common to say of the dead that they continue to speak. Comp. Virg. AEn. vi. 618 Et magna testafur voce per umbras: Discite justitiam moniti, et non tetonere Divos. If this be the true meaning, then the sense is, that there is an influence from the piety of Abel which continues to admonish all coming ages of the value of religion, and especially of the great doctrine of the necessity of an atonement by blood. His faith and his sacrifice proclaimed from age to age that this was one of the first great truths made known to fallen man; and on this he continues to address the world as if he were still living. Thus all who are pious continue to exert an influence in favour of religion long after the soul is removed to heaven, and the body consigned to the grave. This is true in the following respects, (1.) They speak by their example. The example of a pious father, mother, neighbour, will be remembered. It will often have an effect after their death in influencing those over whom it had little control while living. (2.) They continue to speak by their precepts. The precepts of a father may be remembered, with profit, when he is in his grave, though they were heard with indifference when he lived; the counsels of a minister may be recollected with benefit, though they were heard with scorn. (3.) They continued to speak from the fact that the good are remembered with increasing respect and honour as long as they are remembered at all. The character of Abel, Noah, and Abraham, is brighter now than it was when they lived, and will continue to grow brighter to the end of time. "The name of the wicked will rot," and the influence which they had when living will grow feebler and feebler, till it wholly dies away. Howard will be remembered, and will proclaim from age to age the excellence of a life of benevolence; the character of Nero, Caligula,and Richard III., has long since ceased to exert any influence whatever in favour of evil, but rather shows the world, by contrast, the excellence of virtue; and the same will yet be true of Paine, and Voltaire, and Byron, and Gibbon, and Hume. The time will come when they shall cease to exert any influence in favour of infidelity and sin; and when the world shall be so satisfied of the error of their sentiments, and the abuse of their talents, and the corruption of their hearts, that their names, by contrast, will be made to promote the cause of piety and virtue. If a man wishes to exert any permanent influence after he is dead, he should be a good man. The strength of the faith of Abel, here commended, will be seen by a reference to a few circumstances. (1.) It was manifested shortly after the apostasy, and not long after the fearful sentence had been pronounced in view of the sin of man. The serpent had been cursed; the earth had been cursed; woe had been denounced on the mother of mankind; and the father of the apostate race, and all his posterity, doomed to toil and death. The thunder of this curse had scarcely died away; man had been ejected from Paradise, and sent out to enter on his career of woes, and the earth was trembling under the malediction, and yet Abel maintained his confidence in God. (2.) There was then little truth revealed, and only the slightest intimation of mercy. The promise in Gen 3:5, that the seed of the woman should bruise the head of the serpent, is so enigmatical and obscure, that it is not easy even now to see its exact meaning ---and it cannot be supposed that Abel could have had a full understanding of what was denoted by it. Yet this appears to have been all the truth respecting the salvation of man then revealed, and on this Abel maintained his faith steadfast in God. (3.) Abel had an elder brother, undoubtedly an infidel, a scoffer, a mocker of religion. He was evidently endowed with a talent for sarcasm, ( Gen 4:9;) and there is no reason to doubt, that, like other infidels and scoffers, he would be disposed to use that talent when occasion offered, to hold up religion to contempt. The power with which he used this, and the talent with which he did this, may be seen illustrated, probably with melancholy fidelity, in Lord Byron's, "Cain." No man ever lived who could more forcibly express the feelings that passed through the mind of Cain--for there is too much reason to think that his extraordinary talents were employed, on this occasion, to give vent to the feelings of his own heart, in the sentiments put into the mouth of Cain. Yet, notwithstanding the infidelity of his elder brother, Abel adhered to God and his cause. Whatever influence that infidel brother might have sought to use over him--and there can be no reason to doubt that such an influence would be attempted--yet he never swelled, but maintained with steadfastness his belief in religion, and his faith in God. (a) "Abel offered" Gen 4:4,5 (1) "yet speaketh" "is yet spoken of"Verse 5. By faith Enoch was translated. The account of E

By faith - In the future Redeemer. Abel offered a more excellent sacrifice - The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement. Than Cain - Whose offering testified no such faith, but a bare acknowledgment of God the Creator. By which faith he obtained both righteousness and a testimony of it: God testifying - Visibly that his gifts were accepted; probably by sending fire from heaven to consume his sacrifice, a token that justice seized on the sacrifice instead of the sinner who offered it. And by it - By this faith. Being dead, he yet speaketh - That a sinner is accepted only through faith in the great sacrifice.

noch is found in Gen 5:21-24. It is very brief, and is this, that "Enoch walked with God: and he was not; for God took him." There is no particular mention of his faith; and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very nature of piety, or because the fact was communicated to him by direct revelation. In the account in Genesis, there is nothing inconsistent with the belief that Enoch was characterized by eminent faith, but it is rather implied in the expression, "he walked with God." Comp. 2Cor 5:7. It may also be implied in what is said by the apostle Jude, ( Jude 1:14,15,) that "he prophesied, saying, Behold the Lord cometh with ten thousand of his saints," etc. From this it would appear that he was a preacher; that he predicted the coming of the Lord to judgment, and that he lived in the firm belief of what was to occur in future times. Moses does not say expressly that Enoch was translated. He says "he was not, for God took him." The expression "he was not," means he was no more among men; or he was removed from the earth. This language would be applicable to any method by which he was removed, whether by dying, or by being translated. A similar expression respecting Romulus occurs in Livy, (i. 16,) Nec deinde in tetris Romulus fuit. The translation of the Septuagint on this part of the verse in Genesis is, ουχευρισκετο--"was not found;" that is, he disappeared. The authority for what the apostle says here that he "was translated," is found in the other phrase in Genesis, "God took him." The reasons which led to the statement that he was translated without seeing death, or that show that this is a fair conclusion from the words in Genesis, are such as these. (1.) There is no mention made of his death, and in this respect the account of Enoch stands by itself. It is, except in this case, the uniform custom of Moses to mention the age and the death of the individuals whose biography he records, and in many cases this is about all that is said of them. But in regard to Enoch there is this remarkable exception, that no record is made of his death-showing that there was something unusual in the manner of his removal from the world. (2.) The Hebrew word used by Moses, found in such a connexion, is one which would rather suggest the idea that he had been taken, in some extraordinary manner from the world. That word----means, to take --with the idea of taking to one's self. Thus, Gen 8:20, "Noah took of all beasts, and offered a burnt-offering." Thus it is often used in the sense of taking a wife --that is, to one's self, ( Gen 4:19, 6:2, 12:19, 19:14;) and then it is used in the sense of taking away, Gen 14:12, 27:35, Job 1:21 Gen 12:20, Ps 31:13, Jer 15:15. The word, therefore, would naturally suggest the idea that he had been taken by God to himself, or had been removed in an extraordinary manner from the earth. This is confirmed by the fact that the word is not used anywhere in the Scriptures to denote a removal by death, and that in the only other instance in which it ( is used in relation to a removal from this world, it occurs in the statement respecting the translation of Elijah. "And the sons of the prophets that were at Bethel, came forth to Elisha, and said to him, Knowest thou that the Lord will take away () thy master from thy head to-day?" 2Kgs 2:3,6; comp. Heb 11:11. This transaction, where there could be no doubt about the manner of the removal, shows in what sense the word is used in Genesis. (3.) It was so understood by the translators of the Septuagint. The apostle has used the same word in this place which is employed by the Seventy in Gen 5:24 --μετατιθημι. This word means to transpose, to put in another place; and then to transport, transfer, translate, Acts 7:16, Heb 7:12. It properly expresses the removal to another place, and is the very word which would be used on the supposition that one was taken to heaven without dying. (4.) This interpretation of the passage in Genesis by Paul is in accordance with the uniform interpretation of the Jews. In the Targum of Onkelos it is evidently supposed that Enoch was translated without dying. In that Targum the passage in Gen. v. 24 is rendered, "And Enoch walked in the fear of the Lord, and was not, for the Lord did not put him to death"-- " So also in Ecclesiasticus or the Son of Sirach, v: (xlix. 14,) "But upon the earth was no man created like Enoch; for he was taken from the earth." These opinions of the Jews and of the early translators, are of value only as showing that the interpretation which Paul has put upon Gen 5:24 is the natural interpretation. It is such as occurs to separate writers, without collusion, and this shows that this is the meaning most naturally suggested by the passage. That he should not see death. That is, that he should not experience death, or be made personally acquainted with it. The word taste often occurs in the same sense. Heb 2:9, "That he should taste death for every man," Comp Mt 16:28, Mk 9:1, Lk 9:27. And was not found. Gen 5:24: "And he was not." That is, he was not in the land of the living. Paul retains the word used in the Septuagint. He had this testimony, that he pleased God. Implied in the declaration in Gen 5:22, that he "walked with God." This denotes a state of friendship between God and him, and of course implies that his conduct was pleasing to God. The apostle appeals here to the sense of the account in Genesis, but does not retain the very words. The meaning here is not that the testimony respecting Enoch was actually given before his translation, but that the testimony relates to his having pleased God before he was removed. Stuart. In regard to this instructive fragment of history, and to the reasons why Enoch was thus removed, we may make the following remarks. (1.) The age in which he lived was undoubtedly one of great wickedness. Enoch is selected as the only one of that generation signalized by eminent piety, and he appears to have spent his life in publicly reproving a sinful generation, and in warning them of the approaching judgment, Jude 1:14,16. The wickedness which ultimately led to the universal deluge seems already to have commenced in the earth, and Enoch, like Noah, his great-grandson, was raised up as a preacher of righteousness to reprove a sinful generation. (2.) It is not improbable that the great truths of religion in that age were extensively denied; and probably, among other things, the future state, the resurrection, the belief that man would exist in another world, and that it was maintained that death was the end of being--was an eternal sleep. If so, nothing could be better adapted to correct the prevailing evils than the removal of an eminent man, without dying, from the world. His departure would thus confirm the instructions of his life; and his removal, like the death of saints often now, would serve to make an impression which his living instructions would not. (3.) His removal is, in itself, a very important and instructive fact in history. It has occurred in no other instance except that of Elijah; nor has any other living man been translated to heaven except the Lord Jesus. That fact was instructive in a great many respects. (a.) It showed that there was a future state --another world. (b.) It showed that the body might exist in that future state--though doubtless so changed as to adapt it to the condition of things there. (c.) It prepared the world to credit the account of the ascension of the Redeemer. If Enoch and Elijah were removed thus without dying, there was no intrinsic improbability that the Lord Jesus would be removed after having died and risen again. (d.) It furnishes a demonstration of the doctrine that the saints will exist hereafter, which meets all the arguments of the sceptic and the infidel. One single fact overturns all the mere speculations of philosophy, and renders nugatory all the objections of the sceptic. The infidel argues against the truth of the resurrection, and of the future state, from the difficulties attending the doctrine. A single case of one who has been raised up from the dead, or who has been removed to heaven, annihilates all such arguments--for how can supposed difficulties destroy a well authenticated fact? (e,) It is an encouragement to piety. It shows that God regards his friends; that their fidelity and holy living please him; and that in the midst of eminent wickedness and a scoffing world, it is possible so to live as to please God. The conduct of this holy man, therefore, is an encouragement to us to do our duty, though we stand alone; and to defend the truth, though all who live with us upon the earth deny and deride it. (4.) The removal of Enoch shows that the same thing would be possible in the case of every saint. God could do it in other cases, as well as in his, with equal ease. That his friends, therefore, are suffered to remain on the earth--that they linger on in enfeebled health, or are crushed by calamity, or are stricken: down by the pestilence as others are, is not because God could not remove them, as Enoch was, without dying, but because there is some important reason why they should remain, and linger, and suffer, and die. Among those reasons may be such as the following: (a.) The regular operation of the laws of nature, as now constituted, require it. Vegetables die; the inhabitants of the deep die; the fowls that fly in the air, and the beasts that roam over hills and plains die; and man, by his sins, is brought under the operation of this great universal law. It would be possible, indeed, for God to save his people from this law, but it would require the interposition of continued miracles; and it is better to have the laws of nature regularly operating, than to have them constantly set aside by Divine interposition. (b.) The power of religion is now better illustrated in the way in which the saints are actually removed from the earth, than it would be if they were all translated. Its power is now seen in its enabling us to overcome the dread of death, and in its supporting us in the pains and sorrows of the departing hour. It is a good thing to discipline the soul so that it will not fear to die; it shows how superior religion is to all the forms of philosophy, that it enables the believer to look calmly forward to his own certain approaching death. It is an important matter to keep this up from age to age, and to show to each generation that religion can overcome the natural apprehension of the most fearful calamity which befalls a creature--death; and can make man calm in the prospect of lying beneath the clods of the valley, cold, dark, alone, to moulder back to his native dust. (c.) The death of the Christian does good. It preaches to the living. The calm resignation, the peace, the triumph of the dying believer, is a constant admonition to a thoughtless and wicked world. The deathbed of the Christian proclaims the mercy of God from generation to generation, and there is not a dying saint who may not, and who probably does not do great good in the closing hours of his earthly being. (d.) It may be added, that the present arrangement falls in with the general laws of religion, that we are to be influenced by faith, not by sight. If all Christians were removed like Enoch, it would be an argument for the truth of religion addressed constantly to the senses. But this is not the way in which the evidence of the truth of religion is proposed to man. It is submitted to his understanding, his conscience, his heart; and in this there is of design a broad distinction between religion and other things. Men act, in other matters, under the influence of the senses; it is designed that in religion they shall act under the influence of higher and nobler considerations, and that they shall be influenced not solely by a reference to what is passing before their eyes, but to the things which are not seen. (a) "Enoch was translated" Gen 5:22,24 Verse 6. But without faith it is impossible to please him. Without confiden

Enoch was not any longer found among men, though perhaps they sought for him as they did for Elijah, 2Kin 2:17 . He had this testimony - From God in his own conscience.

But without faith - Even some divine faith in God, it is impossible to please him. For he that cometh to God - in prayer, or another act of worship, must believe that he is.

ce in God--in his fidelity, his truth, his wisdom, his promises. And this is as true in other things as ill religion. It is impossible for a child to please his father unless he has confidence in him. It is impossible for a wife to please her husband, or a husband a wife, unless they have confidence in each other. If there is distrust and jealousy on either part, there is discord and misery. We cannot be pleased with a professed friend unless he has such confidence in us as to believe our declarations and promises, The same thing is true of God. He cannot be pleased with the man who has no confidence in him; who doubts the truth of his declarations and promises; who does not believe that his ways are right, or that he is qualified for universal empire. The requirement of faith or confidence in God is not arbitrary; it is just what we require of our children, and partners in life, and friends, as the indispensable condition of our being pleased with them. For he that cometh to God. In any way--as a worshipper. This is alike required in public worship, in the family, and in secret devotion. Must believe that he is. That God exists. This is the first thing required in worship. Evidently we cannot come to him in an acceptable manner if we doubt his existence. We do not see him, but we must believe that he is; we cannot form in our mind a correct image of God, but this should not prevent a conviction that there is such a Being. But the declaration here implies more than that there should be a general persuasion of the truth that there is a God. It is necessary that we have this belief in lively exercise in the act of drawing near to him, and that we should realize that we are actually in the presence of the all-seeing JEHOVAH. And that he is a rewarder of them that diligently seek him. This is equally necessary as the belief that he exists. If we could not believe that God would hear and answer our prayers, there could be no encouragement to call upon him. It is not meant here that the desire of the reward is to be the motive for seeking God--for the apostle makes no affirmation on that point; but that it is impossible to make an acceptable approach to him unless we have this belief. (a) " him " Ps 105:21,22 Verse 7. By faith Noah. It is less difficult to see that Noah must have been i

nfluenced by faith than that Abel and Enoch were. Everything which Noah did, in reference to the threatened deluge, was done in virtue of simple faith or belief of what God said. It was not because he could show from the course of events that things were tending to such a catastrophe; or because such an event had occurred before, rendering it probable that it would be likely to occur again; or because this was the common belief of men, and it was easy to fall into this himself. It was simply because God had informed him of it, and he put unwavering reliance on the truth of the Divine declaration. Being warned of God. Gen 6:13. The Greek word here used means divinely admonished. Comp. Gen 8:5. Of things not seen as yet. Of the flood which was yet future. The meaning is, that there were no visible signs of it; there was nothing which could be a basis of calculation that it would occur. This admonition was given an hundred and twenty years before the deluge, and of course long before there could have been any natural indications that it would occur. Moved with fear. Marg. Being wary. The Greek word ευλαβηθεις ---occurs only here and in Acts 23:10: "The chief captain fearing lest Paul," etc. The noun occurs in Heb 5:7: "And was heard in that he feared," Heb 5:7 ) and Heb 12:28: "With reverence and godly fear." The verb properly means, to act with caution, to be circumspect, and then to fear, to be afraid. So far as the word is concerned, it might mean here that Noah was influenced by the dread of what was coming, or it may mean that he was influenced by proper caution and reverence for God. The latter meaning agrees better with the scope of the remarks of Paul, and is probably the true sense. His reverence and respect for God induced him to act under the belief that what he had said was true, and that the calamity which he had predicted would certainly come upon the world. Prepared an ark to the saving of his house. In order that his family might be saved, Gen 6:14-22. The salvation here referred to was preservation from the flood. By the which. By which faith. He condemned the world. That is, the wicked world around him. The meaning is, that by his confidence in God, and his preparation for the flood, he showed the wisdom of his own course and the folly of theirs. We have the same phrase now in common use, where one who sets a good example is said to "condemn others." He shows the guilt and folly of their lives by the contrast between his conduct and theirs. The wickedness of the sinner is condemned not only by preaching, and by the admonitions and threatenings of the law of God, but by the conduct of every good man. The language of such a life is as plain a rebuke of the sinner as the most fearful denunciations of Divine wrath. And became heir of the righteousness which is by faith. The phrase, "heir of righteousness," here means, properly, that he acquired, gained, or became possessed of that righteousness. It does not refer so much to the mode by which it was done, as if it were by inheritance, as to the fact that he obtained it. The word heir is used in this general sense in Rom 4:13,14, Tit 3:7, Heb 1:2, 6:17. Noah was not the heir to that righteousness by inheriting it from his ancestors, but in virtue of it he was regarded as among the heirs or sons of God, and as being a possessor of that righteousness which is connected with faith. The phrase "righteousness which is by faith" refers to the fact that he was regarded and treated as a righteous man. Rom 1:17. It is observable here, that it is not said that Noah had specific faith in Christ, or that his being made heir of the righteousness of faith depended on that, but it was in connexion with his believing what God said respecting the deluge. It was faith or confidence in God which was the ground of his justification, in accordance with the general doctrine of the Scriptures that it is only by faith that man can be saved, though the specific mode of faith was not that which is required now under the gospel. In the early ages of the world, when few truths were revealed, a cordial belief of any of those truths showed that there was real confidence in God, or that the principle of faith was in the heart; in the fuller revelation which we enjoy, we are not only to believe those truths, but specifically to believe in Him who has made the great atonement for sin, and by whose merits all have been saved who have entered heaven. The same faith or confidence in God which led Noah to believe what God said about the deluge would have led him to believe what he has said about the Redeemer; and the same confidence in God which led him to commit himself to his safe keeping in an ark on the world of waters, would have led him to commit his soul to the safe keeping of the Redeemer, the true Ark of safety. As the principle of faith, therefore, existed in the heart of Noah, it was proper that he should become, with others, an "heir of the righteousness by faith." In regard to the circumstances which show the strength of his faith, we may make the following remarks. (1.) It pertained to a very distant future event. It looked forward to that which was to happen after a lapse of an hundred and twenty years. This was known to Noah, ( Gen 6:3;) and, at this long period before it occurred, he was to begin to build an ark to save himself and family--to act as though this would be undoubtedly true. This is a much longer period than man now is required to exercise faith before that is realized which is the object of belief. Rare is it that three-score years intervene between the time when a man first believes in God and when he enters into heaven; much more frequently it is but a few months or days; not an instance now occurs in which the period is lengthened out to an hundred and twenty years. (2.) There was no outward evidence that what Noah believed would occur. There were no appearances in nature which indicated that there would be such a flood of waters after more than a century had passed away. There were no breakings up of the fountains of the deep; no marks of the far-distant storm gathering on the sky, which could be the basis of the calculation. The word of God was the only ground of evidence; the only thing to which he could refer gainsayers and revilers. It is so now. There are no visible signs of the coming of the Saviour to judge the world. Yet the true believer feels and acts as if it were so--resting on the sure word of God. (3.) The course of things was much against the truth of what Noah believed. No such event had ever occurred. There is no evidence that there had ever been a storm of rain half sufficient to drown the world; or that there had ever been the breaking up of the deep, or that there had ever been a partial deluge. For sixteen hundred years the course of nature had been uniform, and all the force of this uniformity would be felt and urged when it should be alleged that this was to be disturbed, and to give place to an entire new order of events. Comp. 2Pet 3:4. The same thing is now felt in regard to the objects of the Christian faith. The course of events is uniform. The laws of nature are regular and steady. The dead do not leave their graves. Seasons succeed each other in regular succession; men are born, live, and die, as in former times; fire does not wrap the earth in flames; the elements do not melt with fervent heat; seed-time and harvest, cold and heat, summer and winter follow each other, and "all things continue as they were from the beginning of the creation." How many probabilities are there now, therefore, as there were in the time of Noah, against that which is the object of faith! (4.) It is not improbable that when Noah proclaimed the approaching destruction of the world by a deluge, the possibility of such an event was strongly denied by the philosophers of that age. The fact that such an event could have occurred has been denied by infidel philosophers in our own times, and attempts have been gravely made to show that the earth did not contain water enough to cover its surface to the height mentioned in the Scriptures, and that no condensation of the vapour in the atmosphere could produce such an effect. It is not improbable that some such arguments may have been used in the time of Noah, and it is morally certain that he could not meet those arguments by any philosophy of his own. There is no reason to think that he was endowed with such a knowledge of chemistry as to be able to show that such a thing was possible, or that he had such an acquaintance with the structure of the earth as to demonstrate that it contained within itself the elements of its own destruction. All that he could oppose to such speculations was the simple declaration of God; and the same thing is also true now in regard to the cavils and philosophical arguments of infidelity. Objections drawn from philosophy are often made against the doctrine of the resurrection of the body; the destruction of the earth by the agency of fire; and even the existence of the soul after death. These difficulties may be obviated partly by science; but the proof that these events will occur does not depend on science. It is a matter of simple faith; and all that we can in fact oppose to these objections is the declaration of God. The result showed that Noah was not a fool or a fanatic in trusting to the word of God against the philosophy of his age; and the result will show the same of the Christian in his confiding in the truth of the Divine declarations against the philosophy of his age. (6.) It is beyond all question that Noah would be subjected to much ridicule and scorn, he would be regarded as a dreamer; a fanatic; an alarmist; a wild projector. The purpose of making preparation for such an event as the flood to occur after the lapse of an hundred and twenty years, and when there were no indications of it, and all appearances were against it, would be regarded as in the highest degree wild and visionary. The design of building a vessel which would outride the storm, and which would live in such an open sea, and which would contain all sorts of animals with the food for them for an indefinite period, could not but have been regarded as eminently ridiculous. When the ark was preparing, nothing could have been a more happy subject for scoffing and jibes. In such an age, therefore, and in such circumstances, we may suppose that all the means possible would have been resorted to, to pour contempt on such an undertaking. They who had wit, would find here an ample subject for its exercise; if ballads were made then, no more fertile theme for a profane song could be desired than this; and in the haunts of revelry, intemperance, and pollution, nothing would furnish a finer topic to give point to a jest, than the credulity and folly of the old man who was building the ark. It would require strong faith to contend thus with the wit, the sarcasm, the contempt, the raillery, and the low jesting, as well as with the wisdom and philosophy of a whole world. Yet it is a fair illustration of what occurs often now, and of the strength of that faith in the Christian heart which meets meekly and calmly the scoffs and jeers of a wicked generation. (6.) All this would be heightened by delay. The time was distant. What now completes four generations would have passed away before the event predicted would occur, Youth grew up to manhood, and manhood passed on to old age, and still there were no signs of the coming storm. That was no feeble faith which could hold on in this manner for an hundred and twenty years, believing unwaveringly that all which God had said would be accomplished. But it is an illustration of faith in the Christian church now. The church maintains the same confidence in God from age to age--and, regardless of all the reproaches of scoffers, and all the arguments of philosophy, still adheres to the truths which God has revealed. So with individual Christians. They look for the promise. They are expecting heaven. They doubt not that the time will come when they will be received to glory; when their bodies will be raised up glorified and immortal, and when sin and sorrow will be no more. In the conflicts and trials of life, the time of their deliverance may seem to be long delayed. The world may reproach them, and Satan may tempt them to doubt whether all their hope of heaven is not delusion. But their faith fails not; and though hope seems delayed, and the heart is sick, yet they keep the eye on heaven. So it is in regard to the final triumphs of the gospel. The Christian looks forward to the time when the earth shall be full of the knowledge of God, as the waters cover the sea. Yet that time may seem to be long delayed. Wickedness triumphs. A large part of the earth is still filled with the habitations of cruelty. The progress of the gospel is slow. The church comes up reluctantly to the work. The enemies of the cause exult and rejoice, and ask, with scoffing triumph, Where is the evidence that the nations will be converted to God? They suggest difficulties; they refer to the numbers, and to the opposition of the enemies of the true religion; to the might of kingdoms, and to the power of fixed opinion, and to the hold which idolatry has on mankind; and they sneeringly inquire. At what period will the world be converted to Christ? Yet, in the face of all difficulties, and arguments, and sneers, faith confides in the promise of the Father to the Son, that the "heathen shall be given to him for an inheritance, and the uttermost parts of the earth for a possession," Ps 2:8. The faith of the true Christian is as strong in the fulfilment of this promise, as that of Noah was in the assurance that the guilty world would be destroyed by a flood of waters. (b) "Noah" Gen 6:14-22 (1) "moved with fear" "being wary" (+) "house" "household"Verse 8. By faith Abraham. There is no difficulty in determining that Abraham was influe

Noah being warned of things not seen as yet - Of the future deluge. Moved with fear, prepared an ark, by which open testimony he condemned the world - Who neither believed nor feared.

nced by faith in God. The case is even stronger than that of Noah, for it is expressly declared, Gen 15:6, "And he believed, in the LORD; and he counted it to him for righteousness." Comp. Rom 4:1, and following. In the illustrations of the power of faith in this chapter, the apostle appeals to two instances m which it was exhibited by Abraham, "the father of the faithful." Each of these required confidence in God of extraordinary strength, and each of them demanded a special and honourable mention. The first was that when he left his own country to go to a distant land of strangers, ( Heb 11:8-10;) the other when he showed his readiness to sacrifice his own son in obedience to the will of God, Heb 11:17-19. When he was called. Gen 12:1: "Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." Into a Place which he should after receive for an inheritance, obeyed. To Palestine, or the land of Canaan, though that was not indicated at the time. And he went out not knowing whither he went. Gen 12:4. Abraham at that time took with him Sarai, and Lot the son of his brother, and "the souls that they had gotten in Haran." Terah, the father of Abraham, started on the journey with them, but died in Haran, Gen 11:31,32. The original call was made to Abraham, Gen 12:1, Acts 7:2,3; but he appears to have induced his father and his nephew to accompany him. At this time he had no children, ( Gen 11:30,) though it seems probable that Lot had, Gen 12:6. Some, however, understand the expression in Gen 12:6, "and the souls they had gotten in Haran," as referring to the servants or domestics that they had in various ways procured, and to the fact that Abraham and Lot gradually drew around them a train of dependents and followers who were disposed to unite with them, and accompany them wherever they went. The Chaldee Paraphrast understands it of the proselytes which Abraham had made there--"All the souls which he had subdued under the law." When it is said that Abraham "went out not knowing whither he went," it must be understood as meaning that he was ignorant to what country he would in fact be led. If it be supposed that he had some general intimatian of the nature of that country, and of the direction in which it was situate, yet it must be remembered that the knowledge of geography was then exceedingly imperfect; that this was a distant country; that it lay beyond a pathless desert, and that probably no traveller had ever come from that land to apprize him what it was. All this serves to show what was the strength of the faith of Abraham. (a) "when he was called" Gen 12:1,4 Verse 9. By faith he sojourned in the land of promise, as in a strange coun

Gen 12:1 ,4,5

By faith he sojourned in the land of promise - The promise was made before, Gen 12:7 . Dwelling in tents - As a sojourner With Isaac and Jacob - Who by the same manner of living showed the same faith Jacob was born fifteen years before the death of Abraham. The joint heirs of the same promise - Having all the same interest therein. Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. Gen 17:8

try. The land of Canaan that had been promised to him and his posterity. He resided there as if he were a stranger and sojourner. He had no possessions there which he did not procure by honest purchase; he owned no land in fee-simple, except the small piece which he bought for a burial-place. See Gen 23:7-20. In all respects he lived there as if he had no peculiar right in the soil; as if he never expected to own it; as if he were in a country wholly owned by others. He exercised no privileges which might not have been exercised by any foreigner, and which was not regarded as a right of common--that of feeding his cattle in any unoccupied part of the land; and he would have had no power of ejecting any other persons, excepting that which any one might have enjoyed by the pre-occupancy of the pasture grounds. To all intents and purposes he was a stranger. Yet he seems to have lived in the confident and quiet expectation that that land would, at some period, come into the possession of his posterity. It was a strong instance of faith that he should cherish this belief for so long a time, when he was a stranger there--when he gained no right in the soil, except in the small piece that was purchased as a burial-place for his wife--and when he saw old age coming on, and still the whole land in the possession of others. Dwelling in tabernacles. In tents, the common mode of living in countries where the principal occupation is that of keeping flocks and herds. His dwelling thus in moveable tents looked little like its being his permanent possession. With Isaac and Jacob, the heirs with him of the same promise. That is, the same thing occurred in regard to them which had to Abraham. They also lived in tents. They acquired no fixed property, and no title to the land, except to the small portion purchased as a burial-place. Yet they were heirs of the same promise as Abraham, that the land would be theirs. Though it was still owned by others, and filled with its native inhabitants, yet they adhered to the belief that it would come into the possession of their families. In their movable habitations-- in their migrations from place to place--they seem never to have doubted that the fixed habitation of their posterity was to be there, and: that all that had been promised would be certainly fulfilled. (a) "dwelling" Gen 13:3,18, 18:1,9 Verse 10. For he looked for a city which hath foundations. It has been doubted to what t

He looked for a city which hath foundations - Whereas a tent has none. Whose builder and former is God - Of which God is the sole contriver, former, and finisher.

he apostle here refers. Grotius and some others suppose that he refers to Jerusalem, as a permanent dwelling for his posterity in contradistinction from the unsettled mode of life which Abraham, Isaac, and Jacob led. But there is no evidence that Abraham looked forward to the building of such a city, for no promise was made to him of this kind; and this interpretation falls evidently below the whole drift of the passage. Comp. Heb 11:12:14-16, 12:22, 13:14. Phrases like that of "the city of God," "a city with foundations," "the new Jerusalem," and "the heavenly Jerusalem" in the time of the apostle, appear to have acquired a kind of technical signification. They referred to the area--of which Jerusalem, the seat of the worship of God, seems to have been regarded as the emblem. Thus in Heb 12:22, the apostle speaks of the "heavenly Jerusalem," and in Heb 13:14, he says, "here have we no continuing city, but we seek one to come." In Rev 21:2, John says that he "saw the holy city, new Jerusalem, coming down from God out of heaven," and proceeds in that chapter and the following to give a most beautiful description of it. Even so early as the time of Abraham, it would seem that the future blessedness of the righteous was foretold under the image of a splendid City reared on permanent foundations. It is remarkable that Moses does not mention this as an object of the faith of Abraham, and it is impossible to ascertain the degree of distinctness which this had in is view. It is probable that the apostle, in speaking of his faith in this particular, did not rely on any distinct record, or even any tradition, but spoke of his piety in the language which, he would use to characterize religion of any age, or in any individual, he was accustomed, in common with others of his time, to contemplate the future blessedness of the righteous under the image of a beautiful city; a place where the worship of God would be celebrated for ever--a city of which Jerusalem was the most striking representation to the mind of a Jew. It was natural for him to speak of strong piety in this manner wherever it existed, and especially in such a case as that of Abraham, who left his own habitation to wander in a distant land. This fact showed that he regarded himself as a stranger and sojourner; and yet he had a strong expectation of a fixed habitation, and a permanent inheritance. He must, therefore, have looked on to the permanent abodes of the righteous; the heavenly city;--and though he had an undoubted confidence that the promised land would be given to his posterity, yet, as he did not possess it himself, he must have looked for his own permanent abode to the fixed residence of the just in heaven. This passage seems to me to prove that Abraham had an expectation of future happiness after death. There is not the slightest evidence that he supposed there would be a magnificent and glorious capital where the Messiah would personally reign, and where the righteous dead, raised from their graves, would dwell in the second advent of the Redeemer. All that the passage fairly implies is, that while Abraham expected the possession of the promised land for his posterity, yet his faith looked beyond this for a permanent home in a future world. Whose builder and maker is God. Which would not be reared by the agency of man, but of which God was the immediate and direct architect. This shows conclusively, I think, that the reference in this allusion to the "city" is not to Jerusalem, as Grotius supposes; but the language is just such as will appropriately describe heaven, represented as a city reared without human hands or art, and founded and fashioned by the skill and power of the Deity; Comp. 2Cor 5:1. The language here applied to God as the "architect" or framer of the universe is often used in the classic writers. See Kuinoel and Wetstein. The apostle here commends the faith of Abraham as eminently strong. The following hints will furnish topics of reflection to those who are disposed to inquire more fully into its strength. (1.) The journey which he undertook was then a long and dangerous one. The distance from Haran to Palestine, by a direct route, was not less than four hundred miles, and this journey lay across a vast desert --a part of Arabia Deserta. That journey has always been tedious and perilous; but to see its real difficulty, we must put ourselves into the position in which the world was four thousand years ago. There was no knowledge of the way; no frequented path; no facility for travelling; no turnpike or railway; and such a journey then must have appeared incomparably more perilous than almost any which could now be undertaken. (2.) He was going among strangers. Who they were he knew not; but the impression could not but have been made on his mind that they were strangers to religion, and that a residence among them would be anything but desirable. (3.) He was leaving country, and home, and friends; the place of his birth and the graves of his fathers, with the moral certainty that he would see them no more. (4.) He had no right to the country which he went to receive. He could urge no claim on the ground of discovery, or inheritance, or conquest, at any former period; but though he went in a peaceful manner, and with no power to take it, and could urge no claim to it whatever, yet he went with the utmost confidence that it would be his. He did not even expect to buy it--for he had no means to do this, and it seems never to have entered his mind to bargain for it in any way, except for the small portion that he needed for a burying ground. (5.) He had no means of obtaining possession. He had no wealth to purchase it; no armies to conquer it; no title to it which could be enforced before the tribunals of the land. The prospect of obtaining it must have been distant, and probably he saw no means by which it was to be done. In such a case, his only hope could be in God. (6.) It is not impossible that the enterprise in that age might have been treated by the friends of the patriarch as perfectly wild and visionary. The prevailing religion evidently was idolatry, and the claim which Abraham set up to a special call from the Most High, might have been deemed entirely fanatical. To start off on a journey through a pathless desert; to leave his country and home, and all that he held dear, when he himself knew not whither he went; to go with no means of conquest, but with the expectation that the distant and unknown land would be given him, could not but have been regarded as a singular instance of visionary hope. The whole transaction, therefore was in the highest degree an act of simple confidence in God, where there was no human basis or calculation, and where all the principles on which men commonly act would have led him to pursue just the contrary course. It is, therefore, not without reason, that the faith of Abraham is so commended. (b) "city" Heb 12:22, 13:14 (c) "builder and maker" Rev 21:2,10 Verse 11. Through faith also Sarah herself received strength to conceive seed. Th

e word "herself" here--αυτη--implies that there was something remarkable in the fact that she should manifest this faith. Perhaps there may be reference here to the incredulity with which she at first received the announcement that she should have a child, Gen 18:11,13. Even her strong incredulity was overcome; and though everything seemed to render what was announced impossible, and though she was so much disposed to laugh at the very suggestion at first, yet her unbelief was overcome, and she ultimately credited the Divine promise. The apostle does not state the authority for his assertion that the strength of Sarah was derived from her faith, nor when particularly it was exercised. The argument seems to be, that here was a case where all human probabilities were against what was predicted, and where, therefore, there must have been simple trust in God. Nothing else but faith could have led her to believe that in her old age she would have borne a son. When she was past age. She was at this time more than ninety years of age, Gen 17:17. Comp. Gen 18:11. Because she judged him faithful who had promised. She had no other ground of confidence or expectation. All human probability was against the supposition that, at her time of life, she would be a mother. (a) "Sarah" Gen 21:1,2 (b) "faithful" Heb 10:23 Verse 12. Therefore sprang there even of one. From a single individual. What i

Sarah also herself - Though at first she laughed at the promise, Gen 18:12 . Gen 21:2 .

s observed here by the apostle as worthy of remark is, that the whole Jewish people sprang from one man, and that, as the reward of his strong faith, he was made the father and founder of a nation. And him as good as dead. So far as the subject under discussion is concerned. To human appearance there was no more probability that he would have a son at that period of life than that the dead would have. So many as the stars in the sky, etc. An innumerable multitude. This was agreeable to the promise, Gen 15:5, 22:17. The phrases here used are often employed to denote a vast multitude, as nothing appears more numerous than the stars of heaven, or than the sands that lie on the shores of the ocean. The strength of faith in this case was, that there was simple confidence in God in the fulfilment of a promise where all human probabilities were against it. This is, therefore, an illustration of the nature of faith. It does not depend on human reasoning, on analogy, on philosophical probabilities, on the foreseen operation of natural laws; but on the mere assurance of God--no matter what may be the difficulties to human view, or the improbabilities against it. (c) "so many" Gen 17:17, Rom 4:17 Verse 13. These all died in faith. That is those who had been just mentioned--A

As it were dead - Till his strength was supernaturally restored, which continued for many years after.

All these - - Mentioned Heb 11:7 - 11. Died in faith - In death faith acts most vigorously. Not having received the promises - The promised blessings. Embraced - As one does a dear friend when he meets him.

braham, Isaac, Jacob, and Sarah. It was true of Abel and Noah also, that they died in faith, but they are not included in this declaration, for the "promises" were not particularly entrusted to them; and if the word "these" be made to include them, it must include Enoch also, who did not die at all. The phrase here used, "these all died in faith," does not mean that they died in the exercise or possession of religion, but more strictly that they died not having possessed what was the object of their faith. They had been looking for something future, which they did not obtain during their lifetime, and died believing that it would yet be theirs. Not having received the promises. That is, not having received the fulfilment of the promises; or the promised blessings. The promises themselves they had received. Comp. Lk 24:49, Acts 1:4,11,16, Gal 3:14 Heb 11:33,39. In all these places the word promise is used by metonymy for the thing promised. But having seen them afar off. Having seen that they would be fulfilled in future times. Comp. Jn 8:56. It is probable that the apostle here means that they saw the entire fulfilment of all that the promises embraced in the future that is, the bestowment of the land of Canaan, the certainty of a numerous posterity, and of the entrance into the heavenly Canaan --the world of fixed and permanent rest. According to the reasoning of the apostle here, the "promises" to which they trusted included all these things. And were persuaded of them. Had no doubt of their reality. And embraced them. This word implies more than our word embrace frequently does; that is, to receive as true. It means, properly, to draw to one's self; and then to embrace, as one does a friend from whom he has been separated. It then means to greet, salute, welcome, and here means a joyful greeting of those promises; or a pressing them to the heart, as we do a friend. It was not a cold and formal reception of them, but a warm and hearty welcome. Such is the nature of true faith when it embraces the promises of salvation. No act of pressing a friend to the bosom is ever more warm and cordial. And confessed that they were strangers. Thus Abraham said, Gen 23:4, "I am a stranger and a sojourner with you." That is, he regarded himself as a foreigner; as having no home and no possessions there. It was on this ground that he proposed to buy a burial place of the sons of Heth. And pilgrims. This is the word-- παρεπιδημος--which is used by Abraham, as rendered by the Seventy in Gen 23:4, and which is there translated "sojourner" in the common English version. The word pilgrim means, properly, a wanderer, a traveller, and particularly one who leaves his own country to visit a holy place. This sense does not quite suit the meaning here, or in Gen 23:4. The Hebrew word-- means, properly, one who dwells in a place, and particularly one who is a mere resident without the rights of; a citizen. The Greek word means a by-resident; one who lives by another or among a people not his own. This is the idea here. It is not that they confessed themselves to be wanderers, or that they had left their home to visit a holy place, but that they resided as mere sojourners in a country that was not theirs. What might be their ultimate destination, or their purpose, is not implied in the meaning of the word. They were such as reside awhile among another people, but have no permanent home there. On the earth. The phrase here used--επιτηςγης--might mean merely on the land of Canaan, but the apostle evidently uses it in a larger sense as denoting the earth in general. There can be no doubt that this accords with the views which the patriarchs had--regarding themselves not only as strangers in the land of Canaan, but feeling that the same thing was true in reference to their whole residence upon the earth--that it was not their permanent home. (1) "in faith" "according to" (*) "promises" "the promised blessings" (d) "confessed" 1Chr 29:15, 1Pet 2:11 Verse 14. For they that say such things, etc. That speak of themselves as having come into' a land

of strangers; and that negotiate for a small piece of land, not to cultivate, but to bury their dead. So we should think of any strange people coming among us now--who lived in tents; who frequently changed their residence; who became the purchasers of no land except to bury their dead, and who never spake of becoming permanent residents. We should think that they were in search of some place as their home, and that they had not yet found it. Such people were the Hebrew patriarchs. They lived and acted just as if they had not yet found a permanent habitation, but were travelling in search of one. Verse 15. And truly if they had been mindful of that country, etc, If they had remembered it with s

They who speak thus show plainly that they seek their own country - That they keep in view, and long for, their native home.

ufficient interest and affection to have made them desirous to return. They might have had opportunity to have returned. The journey was not so long or perilous that they could not have retraced their steps, it would have been no more difficult or dangerous for them to do that than it was to make the journey at first. This shows that their remaining as strangers and sojourners in the land of Canaan was voluntary. They preferred it, with all its inconveniences and hardships, to return to their native land. The same thing is true of all the people of God now. If they choose to return to the world, and to engage again in all its vain pursuits, there is nothing to hinder them. There are "opportunities" enough. There are abundant inducements held out. There are numerous gay and worldly friends who would regard it as a matter of joy and triumph to have them return to vanity and folly again. They would welcome them to their society; rejoice to have them participate in their pleasures; and be willing that they should share in the honours and the wealth of the world. And they might do it. There are multitudes of Christians who could grace, as they once did, the ball-room; who could charm the social party by song and wit; who could rise to the highest posts of office, or compete successfully with others in the race for the acquisition of fame. They have seen and tasted enough of the vain pursuits of the world, to satisfy them with their vanity; they are convinced of the sinfulness of making these things the great objects of living; their affections are now fixed on higher and nobler objects, and they choose not to return to those pursuits again, but to live as strangers and sojourners on the earth--for there is nothing more voluntary than religion.Verse 16. But now they desire a better country, that is, an heavenly. That is, at the time referred to wh

If they had been mindful of - Their earthly country, Ur of the Chaldeans, they might have easily returned.

But they desire a better country, that is, an heavenly - This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven. Therefore God is not ashamed to be called their God: seeing he hath prepared for them a city - Worthy of God to give.

en they confessed that they were strangers and sojourners, they showed that they sought a better country than the one which they had left. They lived as if they had no expectation of a permanent residence on earth, and were looking to another world. The argument of the apostle here appears to be based on what is apparent from the whole history, that they had a confident belief that the land of Canaan would be given to " their posterity; but as for themselves they had no expectation of permanently dwelling there, but looked to a home in the heavenly country. Hence they formed no plans for conquest; they laid claim to no title in the soil; they made no purchases of farms for cultivation; they lived and died without owning any land, except enough to bury their dead. All this appears as if they looked for a final home in a "better country, even an heavenly." Wherefore God is not ashamed to be called their God. Since they had such an elevated aim, he was willing to speak of himself as their God and Friend. They acted as became his friends, and he was not ashamed of the relation which he sustained to them. The language to which the apostle evidently refers here is that which is found in Ex 3:6, "I am the God of Abraham, the God of Isaac, and the God of Jacob." We are not to suppose that God is ever ashamed of anything that he does. The meaning here is, that they had acted in such a manner that it was fit that he should show towards them the character of a Benefactor, Protector, and Friend. For he hath prepared for them a city. Such as they had expected--a heavenly residence, Heb 11:10. There is evidently here a reference to heaven, represented as a city--the New Jerusalem--prepared for his people by God himself. Comp. Mt 25:34. Thus they obtained what they had looked for by faith. The wandering and unsettled patriarchs to whom the promise was made, and who showed all their lives that they regarded themselves as strangers and pilgrims, were admitted to the home of permanent rest; and their posterity was ultimately admitted to the possession of the promised land. Nothing could more certainly demonstrate that the patriarchs believed in a future state than this passage. They did not expect a permanent home on earth. They made no efforts to enter into the possession of the promised land themselves. They quietly and calmly waited for the time when God would give it to their posterity; and, in the meantime, for themselves they looked forward to their permanent home in the heavens. Even in this early period of the world, therefore, there was the confident expectation of the future state. Comp. Mt 22:31. We may remark, that the life of the patriarchs was, in all essential respects, such as we should lead. They looked forward to heaven; they sought no permanent possessions here; they regarded themselves as strangers and pilgrims on the earth. So should we be. In our more fixed and settled habits of life; in our quiet homes; in our residence in the land in which we were born, and in the society of old and tried friends, we should yet regard ourselves as "strangers and sojourners." We have here no fixed abode. The houses in which we dwell will soon be occupied by others; the paths in which we go will soon be trod by the feet of others; the fields which we cultivate will soon be ploughed and sown and reaped by others. Others will read the books which we read; sit down at the tables where we sit; lie on the beds where we repose; occupy the chambers where we shall die, and from whence we shall be removed to our graves. If we have any permanent home, it is in heaven; and that we have the faithful lives of the patriarchs teach us, and the unerring word of God everywhere assures us. (a) "their God" Ex 3:6,15 (b) "city" Heb 11:10 Verse 17. By faith Abraham. The apostle had stated one strong instance of the faith of Abraham, and he now refer

s to one still more remarkable--the strongest illustration of faith, undoubtedly, which has ever been evinced in our world. When he was tried. The word here used is rendered tempted in Mt 4:1,3, 16:1, 19:3, 22:18,35, and in twenty-two other places in the New Testament; prove, in Jn 6:6; hath gone about, in Acts 24:6; examine, 2Cor 13:6; and tried, in Rev 2:2,10, 3:10. It does not mean here, as it often does, to place inducements before one to lead him to do wrong, but to subject his faith to a trial in order to test its genuineness and strength. The meaning here is, that Abraham was placed in circumstances which showed what was the real strength of his confidence in God. Offered up Isaac. That is, he showed that he was ready and willing to make the sacrifice, and would have done it if he had not been restrained by the voice of the angel, Gen 22:11,12. So far as the intention of Abraham was concerned, the deed was done, for he had made every preparation for the offering, and was actually about to take the life of his son. And he that had received the promises offered up his only-begotten son. The promises particularly of a numerous posterity. The fulfilment of those promises depended on him whom he was now about to offer as a sacrifice. If Abraham had been surrounded with children, or if no special promise of a numerous posterity had been made to him, this act would not have been so remarkable. It would, in any case, have been a strong act of faith; it was peculiarly strong in his case, from the circumstances that he had an only son, and that the fulfilment of the promise depended on his life. (c) "tried" Gen 22:1, Jas 2:21 Verse 18. Of whom it was said, That in Isaac shall thy seed be called.

By faith Abraham - When God made that glorious trial of him. Offered up Isaac - The will being accepted as if he had actually done it. Yea, he that had received the promises - Particularly that grand promise, "In Isaac shall thy seed be called." Offered up - This very son; the only one he had by Sarah. Gen 22:1 ,&c.

Gen 21:12. A numerous posterity had been promised to him. It was there said expressly that this promise was not to be fulfilled through the son of Abraham by the bond-woman Hagar, but through Isaac. Of course, it was implied that Isaac was to reach manhood; and yet, notwithstanding this, and notwithstanding Abraham fully believed it, he prepared deliberately, in obedience to the Divine command, to put him to death. The phrase, "thy seed be called," means, that his posterity was to be named after Isaac, or was to descend only from him. The word " called," in the Scriptures, is often equivalent to the verb to be. See Isa 56:7. To name or call a thing, was the same as to say that it was, or that it existed. It does not mean here that his spiritual children were to be called or selected from among the posterity of Isaac, but that the posterity promised to Abraham would descend neither from Ishmael nor the sons of Keturah, but in the line of Isaac. This is a strong circumstance insisted on by the apostle, to show the strength of Abraham's faith. It was shown not only by his willingness to offer up the child of his old age--his only son by his beloved wife, but by his readiness, at the command of God, to sacrifice even him on whom the fulfilment of the promises depended. (1) "Of whom" "To" (d) "That in Isaac" Gen 21:12 Verse 19. Accounting that God was able to raise him up, even from the dead. And that he

In Isaac shall thy seed be called - From him shall the blessed seed spring. Gen 21:12 .

would do it; for so Abraham evidently believed, and this idea is plainly implied in the whole narrative. There was no other way in which the promise could be fulfilled; and Abraham reasoned justly in the case. He had received the promise of a numerous posterity, he had been told expressly that it was to be through this favourite child, he was now commanded to put him to death as a sacrifice, and he prepared to do it. To fulfil these promises, therefore, there was no other way possible but for him to be raised up from the dead, and Abraham fully believed that it would be done. The child had been given to him at first in a supernatural manner, and he was prepared, therefore, to believe that he would be restored to him again by miracle. He did not doubt that he who had given him to him at first, in a manner so contrary to all human probability, could restore him again in a method as extraordinary, He therefore, anticipated that he would raise him up immediately from the dead. That this was the expectation of Abraham is apparent from the narrative in Gen 22:6: "And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder, and worship, and come again to you;" in the plural--"and we will return;" that is, I and Isaac will return, for no other persons went with them, Gen 22:6. As Abraham went with the full expectation of sacrificing Isaac, and as he expected Isaac to return with him, it follows that he believed that God would raise him up immediately from the dead. From whence also he received him in a figure. There has been great difference of opinion as to the sense of this passage, but it seems to me to be plain. The obvious interpretation is, that he then received him by his being raised up from the altar as if from the dead. He was to Abraham dead. He had given him up. He had prepared to offer him as a sacrifice. He lay there before him as one who was dead. From that altar he was raised up by direct Divine interposition, as if he was raised from the grave, and this was to Abraham a figure or a representation of the resurrection. Other interpretations may be seen in Stuart, in loc. The following circumstances will illustrate the strength of Abraham's faith in this remarkable transaction. (1.) The strong persuasion on his mind that God had commanded this. In a case of this nature--where such a sacrifice was required--how natural would it have been for a more feeble faith to have doubted whether the command came from God! It might have been suggested to such a mind that this must be a delusion, or a temptation of Satan; that God could not require such a thing; and that whatever might be the appearance of a Divine command in the cases there must be some deception about it. Yet Abraham does not appear to have reasoned about it at all, or to have allowed the strong feelings of a father to come in to modify his conviction that God had commanded him to give up his son. What an example is this to us! And how ready should we be to yield up a son--an only son--when God comes himself and removes him from us. (2.) The strength of his faith was seen in the fact that, in obedience to the simple command of God, all the strong feelings of a father were overcome. On the one hand, there were his warm affections for an only son; and on the other, there was the simple command of God. They came in collisions but Abraham did not hesitate a moment. The strong paternal feeling was sacrificed at once. What an example this, too, for us! When the command of God and our own attachments come into collision, we should not hesitate a moment. God is to be obeyed. His command and arrangements are to be yielded to, though most tender ties are rent asunder, and though the heart bleeds. (3.) The strength of his faith was seen in the fact that, in obedience to the command of God, he resolved to do what in the eyes of the world would be regarded as a most awful crime. There is no crime of a higher grade than the murder of a son by the hand of a father. So it is now estimated by the world, and so it would have been in the time of Abraham. All the laws of God and of society appeared to be against the act which Abraham was about to commit, and he went forth not ignorant of the estimate which the world would put on this deed if it were known. How natural, in such circumstances, would it have been to argue, that God could not possibly give such a command; that it was against all the laws of heaven and earth; that there was required in this what God and man alike must and would pronounce to be wrong and abominable! Yet Abraham did not hesitate. The command of God in the case was, to his mind, a sufficient proof that this was right; and it should teach us that whatever our Maker commands us should be done--no matter what may be the estimate affixed to it by human laws, and no matter how it may be regarded by the world. (4.) The strength of his faith was seen in the fact, that there was a positive promise of God to himself which would seem to be frustrated by what he was about to do. God had expressly promised to him a numerous posterity, and had said that it was to be through this son. How could this be if he was put to death as a sacrifice? And how could God command such a thing when his promise was thus positive? Yet Abraham did not hesitate. It was not for him to reconcile these things; it was his to obey. He did not doubt that somehow all that God had said would prove to be true; and as he saw but one way in which it could be done--by his being immediately restored to life--he concluded that that was to be the way. So when God utters his will to us, it is ours simply to obey. It is not to inquire in what way his commands or revealed truth can be reconciled with other things. He will himself take care of that. It is ours at once to yield to what he commands, and to believe that somehow all that he has required and said will be consistent with everything else which he has uttered. (5.) The strength of the faith of Abraham was seen in his belief that God would raise his son from the dead. Of that he had no doubt. But what evidence had he of that? It had not been promised. No case of the kind had ever occurred; and the subject was attended with all the difficulties which attend it now. But Abraham believed it; for, first, there was no other way in which the promise of God could be fulfilled; and, second, such a thing would be no more remarkable than what had already occurred. It was as easy for God to raise him from the dead as it was to give him at first, contrary to all the probabilities of the case---and he did not, therefore, doubt that it would be so. Is it less easy for us to believe the doctrine of the resurrection than it was for Abraham? Is the subject attended with more difficulties now than it was then? The faith of Abraham, in this remarkable instance, shows us that the doctrine of the resurrection of the dead, notwithstanding the limited revelations then enjoyed, and all the obvious difficulties of the case, was early believed in the world; and as those difficulties are no greater now, and as new light has been shed upon it by subsequent revelations, and especially as, in more than one instance, the dead have been actually raised, those difficulties should not be allowed to make us doubt it, now. Verse 20. By faith Isaac blessed Jacob and Esau concerning things to come. See

Accounting that God was able even to raise him from the dead - Though there had not been any instance of this in the world. From whence also - To speak in a figurative way. He did receive him - Afterwards, snatched from the jaws of death.

Blessed - Gen 27:27 ,39; prophetically foretold the particular blessings they should partake of. Jacob and Esau - Preferring the elder before the younger.

Gen 27:26-40. The meaning is, that he pronounced a blessing on them in respect to their future condition. This was by faith in God, who had communicated it to him, and in full confidence that he would accomplish all that was here predicted. The act of faith here was simply that which believes that all that God says is true. There were no human probabilities at the time when these prophetic announcements were made, which could have been the basis of his calculation; but all that he said must have rested merely on the belief that God had revealed it to him. A blessing was pronounced on each, of a very different nature, but Isaac had no doubt that both would be fulfilled. (a) "Isaac blessed" Gen 27:27-40 Verse 21. By faith Jacob, when he was a dying. Gen 47:31

Jacob when dying - That is, when near death. Bowing down on the top of his staff - As he sat on the side of his bed. Gen 48:16 ; Gen 47:31

Gen 48:1-20. That is, when he was about to die. He saw his death near when he pronounced this blessing on Ephraim and Manasseh, the sons of Joseph. And worshipped, leaning upon the top of his staff. This is an exact quotation from the Septuagint in Gen 47:31. The English version of that place is, "and Israel bowed himself upon the bed's head," which is a proper translation, in the main, of the word -- mittch. That word, however, with different points---- mattch, means, a branch, a bough, a rod, a staff, and the translators of the Septuagint have so rendered it. The Masoretic points are of no authority, and either translation, therefore, would be proper. The word rendered "head" in Gen 47:31 -- "bed's head "---- rosh, means, properly, head, but may there mean the top of anything, and there is no impropriety in applying it to the head or top of a staff. The word rendered in Gen 47:31, bowed ----implies, properly, the idea of worshipping. It is bowing, or prostration for the purpose of worship or homage. Though the Septuagint and the apostle here have, therefore, given a somewhat different version from that commonly given of the Hebrew, and sustained by the Masoretic pointing, yet it cannot be demonstrated that the version is unauthorized, or that it is not a fair translation of the Hebrew. It has also the probabilities of the case in its favour. Jacob was tenderly affected in view of the goodness of God, and of the assurance that he would be conveyed from Egypt when he died, and buried in the land of his fathers. Deeply impressed with this, nothing was more natural than that the old man should lean reverently forward, and incline his head upon the top of his staff, and adore the covenant faithfulness of his God. Such an image is much more natural and probable than that he should "bow upon his bed's head"--a phrase which at best is not very intelligible. If this be the true account, then the apostle does not refer here to what was done when he "blessed the sons of Joseph," but to an act expressive of strong faith in God which had occurred just before. The meaning then is, "By faith when about to die he blessed the sons of Joseph; and by faith also, he reverently bowed before God in the belief that when he died his remains would be conveyed to the promised land, and expressed his gratitude in an act of worship, leaning reverently on the top of his staff." The order in which these things are mentioned is of no consequence, and thus the whole difficulty in the case vanishes. Both the acts here referred to were expressive of strong confidence in God. (b) "both" Gen 48:5-20 (c) "leaning" Gen 47:31 Verse 22. By faith Joseph, when he died. When about to die. See Gen 50:24,25

Concerning his bones - To be carried into the land of promise.

. Made mention of the departing of the children of Israel. Marg. "remembered." The meaning is, that he called this to their mind; he spake of it. And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." This prediction of Joseph could have rested only on faith in the promise of God. There were no events then occurring which would be likely to lead to this, and nothing which could be a basis of calculation that it would be so, except what God had spoken. The faith of Joseph, then, was simple confidence in God; and its strength was seen in his firm conviction that what had been promised would be fulfilled, even when there were no appearances that, to human view, justified it. And gave commandment concerning his bones. Gen 50:25,26. And Joseph took an oath of the children of Israel; saying, God will surely visit you, and ye shall carry up my bones from hence." He had such a firm belief that they would possess the land of promise, that he exacted an oath of them that they would remove his remains with them, that he might be buried in the land of his fathers. He could not have exacted this oath, nor could they have taken it, unless both he and they had a sure confidence that what God had spoken would be performed. (a) "Joseph" Gen 50:24,25 (d) "made mention" "remembered"Verse 23. By faith Moses, when he was born. That is, by the faith of his parents. The faith of Moses himself is

They saw - Doubtless with a divine presage of things to come.

commended in the following verses. The statement of the apostle here is that his parents were led to preserve his life by their confidence in God. They believed that he was destined to some great purpose, and that he would be spared, notwithstanding all the probabilities against it, and all the difficulties in the case. Was hid three months of his parents. By his parents. In Ex 2:2, it is said that it was done by his mother. The truth doubtless was, that the mother was the agent in doing it--since the concealment, probably, could be better effected by one than where two were employed--but that the father also concurred in it is morally certain. The concealment was at first, probably in their own house. The command seems to have been ( Ex 1:22,) that the child should be cast into the river as soon as born. This child was concealed in the hope that some way might be found out by which his life might be spared. Because they saw he was a proper child. A fair, or beautiful child-- αστειον. The word properly means, pertaining to a city, (from αστυ, a city;) then urbane, polished, elegant; then fair, beautiful. In Acts 7:20, it is said that he was " fair to God," (Marg.;) that is, exceedingly fair, or very handsome. His extraordinary beauty seems to have been the reason which particularly influenced his parents to attempt to preserve him. It is not impossible that they supposed that his uncommon beauty indicated that he was destined to some important service in life, and that they were on that account the more anxious to save him. And they were not afraid of the king's commandment. Requiring that all male children should be given up to be thrown into the Nile. That is, they were not so alarmed, or did not so dread the king, as to be induced to comply with the command. The strength of the faith of the parents of Moses appears, (1.) because the command of Pharaoh to destroy all the male children was positive, but they had so much confidence in God as to disregard it. (2.) Because there was a strong improbability that their child could be saved. They themselves found it impossible to conceal him longer than three months; and when it was discovered, there was every probability that the law would be enforced, and that the child would be put to death. Perhaps there was reason also to apprehend that the parents would be punished for disregarding the authority of the king. (3.) Because they probably believed that their child was destined to some important work. They thus committed him to God instead of complying with the command of an earthly monarch; and, against strong probabilities in the case, they believed that it was possible that in some way he might be preserved alive. The remarkable result showed that their faith was not unfounded. (b) "hid three months" Ex 2:2 (*) "of" "by" (c) "king's commandment" Ex 1:16,22. Verse 24. By faith Moses. He had confidence in God when he called him to be the leader of his people. He belie

Refused to be called - Any longer.

ved that he was able to deliver them; and he so trusted in him that he was willing, at his command, to forego the splendid prospects which opened before him in Egypt. When he was come to years. Gr. " being great;" that is, when he was grown up to manhood. He was at that time forty years of age. Acts 7:23. He took this step, therefore, in the full maturity of his judgment, and when there was no danger of being influenced by the ardent passions of youth. Refused to be called the son of Pharaoh's daughter. When saved from the ark in which he was placed on the Nile, he was brought up for the daughter of Pharaoh, Ex 2:9. He seems to have been adopted by her, and trained up as her own son. What prospects this opened before him is not certainly known. There is no probability that he would be the heir to the crown of Egypt, as is often affirmed, for there is no proof that the crown descended in the line of daughters; nor, if it did, is there any probability that it would descend on an adopted son of a daughter. But his situation could not but be regarded as highly honourable, and as attended with great advantages. It gave him the opportunity of receiving the best education which the times and country afforded--an opportunity of which he seems to have availed himself to the utmost. Acts 7:22. It would doubtless be connected with important offices in the state. It furnished the opportunity of a life of ease and pleasure--such as they commonly delight in who reside at courts. And it doubtless opened before him the prospect of wealth, for there is no improbability in supposing that he would be the heir of the daughter of a rich monarch. Yet all this, it is said, he " refused." There is indeed no express mention made of his formally and openly refusing it, but his leaving the court, and identifying himself with his oppressed countrymen was, in fact, a refusal of these high honours, and of these brilliant prospects. It is not impossible that, when he became acquainted with his real history, there was some open and decided refusal, on his part, to be regarded as the son of the daughter of this heathen monarch. (d) "Moses" Ex 2:10,11 Verse 25. Choosing rather to suffer affliction with the people of God. With those whom God had chosen

to be his people--the Israelites, They were then oppressed and downtrodden; but they were the descendants of Abraham, and were those whom God had designed to be his peculiar people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised--a nation of slaves. If he identified himself with them, his condition would be like theirs--one of great trial; if he sought to elevate and deliver them, such an undertaking could not but be one of great peril and hardship. Trial and danger, want and care, would follow from any course which he could adopt, and he knew that an effort to rescue them from bondage must be attended with the sacrifice of all the comforts and honour which he enjoyed at court. Yet he " chose " this. He on the whole preferred it. He left the court, not because he was driven away; not because there was nothing there to gratify ambition; or to be a stimulus to avarice; and not on account of harsh treatment--for there is no intimation that he was not treated with all the respect and honour due to his station, his talents, and his learning, but because he deliberately preferred to share the trials and sorrows of the friends of God. So every one who becomes a friend of God, and casts in his lot with his people, though he may anticipate that it will be attended with persecution, with poverty, and with scorn, prefers this to all the pleasures of a life of gaiety and sin, and to the most brilliant prospects of wealth and fame which this world can offer. Than to enjoy the pleasures of sin for a season. We are not to suppose that Moses, even at the court of Pharaoh, was leading a life of vicious indulgence. The idea is, that sins were practised there such as those in which pleasure is sought; and that if he had remained there it must have been because he loved the pleasures of a sinful court and a sinful life, rather than the favour of God. We may learn from this, (1.) that there is a degree of pleasure in sin. It does not deserve to be called happiness and the apostle does not call it so. It is " pleasure," excitement, hilarity, merriment, amusement. Happiness is more solid and enduring than "pleasure;" and solid happiness is not found in the ways of sin. But it cannot be denied that there is a degree of pleasure which maybe found in amusement; in the excitement of the ballroom; in feasting and revelry; in sensual enjoyments. All which wealth and splendour, music and dancing, sensual gratifications, and the more refined pursuits in the circles of fashion can furnish, may be found in a life of irreligion; and if disappointment, and envy, and sickness, and mortified pride, and bereavements do not occur, the children of vanity and sin can find no inconsiderable enjoyment in these things. They say they do; and there is no reason to doubt the truth of their own testimony in the case. They call it a "life of pleasure;" and it is not proper to withhold from it the appellation which they choose to give it. It is not the most pure or elevated kind of enjoyment, but it would be unjust to deny that there is any enjoyment in such a course. (2.) It is only "for a season." It will all soon pass away. Had Moses lived at the court of Pharaoh all his days, it would have been only for a little "season." These pleasures soon vanish, for (a.) life itself is short at best; and if a career of "pleasure" is pursued through the whole of the ordinary period allotted to man, it is very brief (b.) Those who live for pleasure often abridge their own lives. Indulgence brings disease in its train, and the votaries of sensuality usually die young. The art has never been yet discovered of combining intemperance and sensuality with length of days. If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice wears out the nervous and muscular system, and destroys the powers of life--just as a machine without balance-wheel or governor would soon tear itself to pieces. (c.) Calamity, disappointment, envy, and rivalship, mar such a life of pleasure--and he who enters on it, from causes which he cannot control, finds it very short. And, (d.) compared with eternity, oh how brief is the longest life spent in the ways of sin. Soon it must be over--and then the unpardoned sinner enters on an immortal career where pleasure is for ever unknown! (3.) In view of all the "pleasures" which sin can furnish, and in view of the most brilliant prospects which this world can hold out, religion enables man to pursue a different path. They who become the friends of God are willing to give up all those fair and glittering anticipations, and to submit to whatever trials may be incident to a life of self-denying piety. Religion, with all its privations and sacrifices, is preferred, nor there ever is occasion to regret the choice. Moses deliberately made that choice: nor in all the trials which succeeded it--in all the cares incident to his great office in conducting the children of Israel to the promised land--in all their ingratitude and rebellion--is there the least evidence that he ever once wished himself back again that he might enjoy "the pleasures of sin" in Egypt. (e) "choosing" Ps 84:10 Verse 26. Esteeming the reproach of Christ. Marg. "For;" that is, on account of Christ. This means either that

The reproach of Christ - That which he bore for believing in the Messiah to come, and acting accordingly. For he looked off - From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.

he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion--meaning that Moses suffered what, when the apostle wrote, would be called "the reproaches of Christ." It is not easy, or perhaps possible, to determine which of these interpretations is the correct one. The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of that which is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court, and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their "slaves," and in bringing so many calamities upon their country, and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule. Greater riches. Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, 1Pet 4:13,14. The scars which an old soldier has received in the defence of his country are more valued by him than his pension; and the reproach which a good man receives in endeavouring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin. Than the treasures in Egypt. It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate. For he had respect unto the recompence of the reward. The "recompence of the reward" here referred to must mean the blessedness of heaven--for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honour, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials. Comp. Php 3:8-11,13,14. (1) "of" "For" (a) "Christ" Heb 13:13 (b) "recompense" Heb 10:35 Verse 27. By faith he forsook Egypt. Some have understood this of the first time in which Moses forsook Egypt,

when he fled into Midian, as recorded in Ex 2; the majority of expositors have supposed that it refers to the time when he left Egypt to conduct the Israelites to the promised land. That the latter is the time referred to is evident from the fact that it is said that he did "not fear the wrath of the king." When Moses first fled to the land of Midian it is expressly said that he went because he did fear the anger of Pharaoh for his having killed an Egyptian, Ex 2:14,15. He was at that time in fear of his life; but when he left Egypt at the head of the Hebrew people, he had no such apprehensions. God conducted him out with "an high hand;" and throughout all the events connected with that remarkable deliverance, he manifested no dread of Pharaoh, and had no apprehension from what he could do. He went forth, indeed, at the head of his people when all the power of the king was excited to destroy them, but he went confiding in God; and this is the faith referred to here. For he endured. He persevered, amidst all the trials and difficulties connected with his leading forth the people from bondage. As seeing him who is invisible. As if he saw God. He had no more doubt that God had called him to this work, and that he would sustain him, than if he saw him with his bodily eyes. This is a most accurate account of the nature of faith. Comp. Heb 11:1. (c) "wrath of king" Ex 10:28,29 (d) "him" 1Timm 1:17 Verse 28. Through faith he kept the passover. Gr., "he made πεποιηκε --the passover," which means more, it seems to

By faith he left Egypt - Taking all the Israelites with him. Not then fearing the wrath of the king - As he did many years before, Ex 2:14 . Ex 14:15 , &c.

The pouring out of the blood - Of the paschal lamb, which was sprinkled on the door - posts, lest the destroying angel should touch the Israelites. Ex 12:12 - 18.

me, than that he merely kept or celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is reference to the special agency, and the special faith which he had in its institution. The faith in the case was confidence that this would be the means of preserving the firstborn of the Israelites, when the angel should destroy the firstborn of the Egyptians, and also that it would be celebrated as a perpetual memorial of this great deliverance. On the Passover, Mt 26:2. And the sprinkling of blood. The blood of the paschal lamb on the lintels and door-posts of the houses, Ex 12:22. Lest he that destroyed the firstborn should touch them. "The firstborn of the Egyptians, Ex 12:23. The apostle has thus enumerated some of the things which illustrated the faith of Moses. The strength of his faith may be seen by a reference to some of the circumstances which characterized it. (1.) It was such confidence in God as to lead him to forsake the most flattering prospects of worldly enjoyment. I see no evidence, indeed, that he was the heir to the throne; but he was evidently heir to great wealth; he was encompassed with all the means of worldly pleasure; he had every opportunity for a life of literary and scientific pursuits; he was eligible to high and important trusts; he had a rank and station which would be regarded as one of the most honoured and enviable on earth. None of those who are mentioned before in this chapter were required to make just such sacrifices as this. Neither Abel, nor Noah, nor Enoch, was called to forsake such brilliant worldly prospects; and though Abraham was called to a higher act of faith when commanded to give up his beloved son, yet there were some circumstances of trial in the case of Moses, illustrating the nature of faith, which did not exist in the case of Abraham. Moses, in the maturity of life, and with everything around him that is usually regarded by men as objects of ambition, was ready to forego it all. So, wherever true faith exists, there is a readiness to abandon the hope of gain, and brilliant prospects of distinction, and fascinating pleasures, in obedience to the command of God. (2.) Moses entered on an undertaking wholly beyond the power of man to accomplish, and against every human probability of success. It was no less than that of restoring to freedom two millions of downtrodden, oppressed, and dispirited slaves, and conducting aged and feeble men, tender females, helpless children, with numerous flocks and herds, across barren wastes to a distant land. He undertook this against the power of probably the most mighty monarch of his time; from the midst of a warlike nation; and when the whole nation would be kindled into rage at the loss of so many slaves, and when he might expect that all the power of their wrath would descend on him and his undisciplined and feeble hosts. He did this when he had no wealth that he could employ to furnish provisions or the means of defence; no armies at his command to encircle his people on their march; and even no influence among the people himself, and with every probability that they would disregard him. Comp. Ex 3:11, 4:1. He did this when the whole Hebrew people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when there was nothing human whatever on which the mind could fix as a basis of calculation of success. If there ever was any undertaking commenced opposed to every human probability of success, it was that of delivering the Hebrew people, and conducting them to the promised land. To human view it was quite as hopeless and impracticable as it would be now for a stranger from Africa, claiming to be a native prince there, and to have a commission from God, to liberate the two and a half millions of slaves in this country, and conduct them to the land of their fathers. In all the difficulties and discouragements of the undertaking of Moses, therefore, his only hope of success must have arisen from his confidence in God. (3.) It was an undertaking where there were many certain trials before him. The people whom he sought to deliver were poor and oppressed. An attempt to rescue them would bring down the wrath of the mighty monarch under whom they were. They were a people unaccustomed to self-government, and, as the result proved, prone to ingratitude and rebellion. The journey before him lay through a dreary waste, where there was every prospect that there would be a want of food and water, and where he might expect to meet with formidable enemies. In all these things his only hope must have been in God. It was he only who could deliver them from the grasp of the tyrant; who could conduct them through the wilderness; who could provide for their wants in the desert; and who could defend a vast multitude of women and children from the enemies which they would be likely to encounter. (4.) There was nothing in this to gratify ambition, or to promise an earthly reward. All these prospects he gave up when he left the court of Pharaoh. To be the leader of a company of emancipated slaves through a pathless desert to a distant land, had nothing in itself that could gratify the ambition of one who had been bred at the most magnificent court on earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The result showed that Moses never designed to be himself the king of the people whom he led forth, and that he had no intention of aggrandizing his own family in the case. (e) "passover" Ex 12:21 Verse 29. By faith they passed through the Red sea as by dry land. Ex 14:22,29

. That is, it was only by confidence in God that they were able to do this. It was not by power which they had to remove the waters, and to make a passage for themselves; and it was not by the operation of any natural causes. It is not to be supposed that all who passed through the Red Sea had saving faith. The assertion of the apostle is, that the passage was made in virtue of strong confidence in God, that if it had not been for this confidence the passage could not have been made at all. Of this no one can entertain a doubt who reads the history of that remarkable transaction. Which the Egyptians assaying to do, were drowned. Ex 14:27,28. Evidently referred to here as showing the effects of not having faith in God, and of what must inevitably have befallen the Israelites if they had had no faith. The destruction of the Egyptians by the return of the waters, in accordance with natural laws, showed that the Israelites would have been destroyed in the passage, if a Divine energy had not been employed to prevent it. On the passage through the Red Sea, see Robinson's Biblical Researches, vol..i., pp. 81--86. (a) "passed through" Ex 14:22,29 (*) "assaying" "attempting" Verse 30. By faith the walls of Jericho fell down, etc. Josh 6:12-20. Tha

They - Moses, Aaron, and the Israelites. Passed the Red Sea - It washed the borders of Edom, which signifies red. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter Prophets.

t is, it was not by any natural causes, or by any means that were in themselves adapted to secure such a result. It was not because they fell of themselves; nor because they were assailed by the hosts of the Israelites; nor was it because there was any natural tendency in the blowing of horns to cause them to fall. None of these things were true; and it was only by confidence in God that means so little adapted to such a purpose could have been employed at all; and it was only by continued faith in him that they could have been persevered in day by day, when no impression whatever was made. The strength of the faith evinced on this occasion appears from such circumstances as these: that there was no natural tendency in the means used to produce the effect; that there was great apparent improbability that the effect would follow that they might be exposed to much ridicule from those within the city for attempting to demolish their strong walls in this manner, and from the fact that the city was encircled day after day without producing any result. This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the gospel often preach where there seems to be as little prospect of beating down the opposition in the human heart by the message which they deliver, as there was of demolishing the walls of Jericho by the blowing of rams' horns, They blow the gospel trumpet from week to week and month to month, and there seems to be no tendency in the strong citadel of the heart to yield. Perhaps the only apparent result is to excite ridicule and scorn. Yet let them not despair. Let them blow on. Let them still lift up their voice with faith in God, and in due time the walls of the citadel will totter and fall. God has power over the human heart, as he had over Jericho; and in our darkest day of discouragement, let us remember that we are never in circumstances indicating less probability of success, from any apparent tendency in the means used to accomplish the result, than those were who encompassed this heathen city. With similar confidence in God we may hope for similar success. (b) "Jericho" Josh 6:12-20 Verse 31. By faith the harlot Rahab. She resided in Jericho, Josh 2:1. When Jo

By the faith of Joshua.

Rahab - Though formerly one not of the fairest character.

shua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared, Josh 2:18,19. In the destruction of the city, she was accordingly preserved, Josh 6. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. Calvin. Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety; and many expositors have endeavoured to show that the word rendered harlot does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food, and who receives strangers to entertain them. Others have supposed that the word means an idolatress, because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word and the corresponding Hebrew word----is used in this sense. The usual and the fair meaning of the word is that which is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation. In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark, (1.) that the obvious meaning of this word here and of the corresponding place in Josh 2:4 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened, in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was known merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travellers did, and should apply for entertainment at what was known as a public house. (2.) There is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this in whom the leader of the Hebrew army could not put entire confidence. It is not unfair, then, to suppose that they were men of eminent piety as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defence, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be---the people of God--and that she was willing to identify her interests with theirs. (3.) This case--supposing that she had been a woman of bad character, but now was truly converted--does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. "Publicans and harlots," said the Saviour, "go into the kingdom of God," Mt 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race. (4.) There is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also--and who does not? But admitting all that may be said about any imperfection in her character, (comp. Josh 2:4,) it was still true that she had strong faith --and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did--or all that is now done by those who have the highest claims to virtue. (5.) She had strong faith. It was only a strong belief that Jehovah was the true God, and that the children of Israel were his people, which would have led her to screen these strangers at the peril of her own life; and when the city was encompassed, and the wails fell and the tumult of battle raged, she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended, Josh 6:22,23. With them that believed not. The inhabitants of the idolatrous city of Jericho. The margin is, " were disobedient." The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed. Received the spies with peace. With friendliness and kindness, Josh 2:1, seq. (c) "Rahab" Josh 6:23 Verse 32. And what shall I more say? "There are numerous other instances, showing the strength of faith, which there i

After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too. The prophets - Elijah, Elisha, &c., including likewise the believers who lived with them.

s not time to mention." For the time would fail me to tell. To recount all that they did; all the illustrations of the strength and power of faith evinced in their lives. Of Gedeon. The history of Gideon is detailed at length in Jud 6,7, and there can be no doubt that in his wars he was sustained and animated by strong confidence in God. And of Barak. Jud 4. Barak, at the command of Deborah the prophetess, who summoned him to war in the name of the Lord, encountered and overthrew the hosts of Sisera. His yielding to her summons, and his valour in battle against the enemies of the Lord, showed that he was animated by faith. And of Samson. See the history of Samson in Jud 14-16. It is not by any means necessary to suppose that, in making mention of Samson, the apostle approved of all that he did. All that he commends is his faith, and though he was a very imperfect man, and there were many things in his life which neither sound morality nor religion can approve, yet it was still true that he evinced, on some occasions, remarkable confidence in God, by relying on the strength which he gave him. This was particularly true in the instance where he made a great slaughter of the enemies of the Lord and of his country. See Jud 15:14, 16:28. And of Jephthae. The story of Jephtha is recorded in Jud 11. The mention of his name among those who were distinguished for faith, has given occasion to much perplexity among expositors. That a man of so harsh and severe a character, a man who sacrificed his own daughter in consequence of a rash vow, should be numbered among those who were eminent for piety as if he were one distinguished for piety also, has seemed to be wholly inconsistent and improper. The same remark, however, may be made respecting Jephtha which has been made of Samson and others. The apostle does not commend all which they did. He does not deny that they were very imperfect men, nor that they did many things which can not be approved or vindicated. He commends only one thing--their faith; and in these instances he particularly alludes doubtless to their remarkable valour and success in delivering their country from their foes, and from the foes of God. In this, it is implied, that they regarded themselves as called to this work by the Lord, and as engaged in his service; and that they went forth to battle depending on his protection, and nerved by confidence in him as the God of their country. Their views of God himself might be very erroneous; their notions of religion--as was the case with Jephtha--very imperfect and obscure; many things in their lives might be wholly inconsistent with what we should now regard as demanded by religion, and still it might be true that, in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence in him. In thee case of Jephtha, all that is necessary to suppose in order to see the force of the illustration of the apostle is, that he had strong confidence in God--the God of his nation--and that, under the influence of this, he made extraordinary efforts in repelling his foes. And this is not unnatural, or improbable, even on the supposition that he was not a pious man. How many a Greek, and Roman, and Goth, and Mohammedan, has been animated to extraordinary courage in battle by confidence in the gods which they worshipped! That Jephtha had this no one can doubt. See Jud 11:29-32. Even in the great and improper sacrifice of his only daughter; which the obvious interpretation of the record respecting him, in Jud 11:39, leads us to suppose he made, he did it as an offering to the Lord; and under these mistaken views of duty he showed, by the greatest sacrifice which a man could make--that of an only child --that he was disposed to do what he believed was required by religion. A full examination of the case of Jephtha, and of the question whether he really sacrificed his daughter, may be found in Warburton's Divine Legation of Moses, Book ix. Notes; in Bush's Notes on Judges xi.; and in the Biblical Repository for January, 1843. It is not necessary to go into the much-litigated inquiry here whether he really put his daughter to death--for, whether he did or not, it is equally true that he evinced strong confidence in God. If he did do it in obedience, as he supposed, to duty and to the Divine command, no higher instance of faith in God, as having a right to dispose of all that he had, could be furnished; if he did not, his eminent valour and success in battle show that he relied for strength and victory on the arm of Jehovah. The single reason why the piety of Jephtha has ever been called in question, has been the fact that he sacrificed his own daughter. If he did not do that, no one will doubt his claims to an honoured rank among those who have evinced faith in God. Of David also. Commended justly as an eminent example of a man who had faith in God, though it cannot be supposed that all that he did was approved. And Samuel. In early youth distinguished for his piety, and manifesting it through his life. See 1 Sam. And of the prophets. They were men who had strong confidence in the truth of what God directed them to foretell, and who were ever ready, depending on him, to make known the most unwelcome truths to their fellow-men, even at the peril of their lives. (*) "Gedeon" "Gideon" (b) "Gideon" Jud 6,7 (c) "Barak" Jud 4:6 (d) "Samson" Jud 15,16 (e) "Jepthae" Jud 11:32 (+) "Jepthae" "Jepthah" (f) "David" 1Sam 17:45 (g) "Samuel" 1Sam 7:9 Verse 33. Who through faith subdued kingdoms. That is, those specified in the previous verses, and others like them. T

e time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: 33 Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, 34 Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. 35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: 36 And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: 37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; 38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. 39 And these all, having obtained a good report through faith, received not the promise: 40 God having provided some better thing for us, that they without us should not be made perfect. The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. 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 thereof were not then so fully revealed. And, 4. We should lament it, 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. I. In this summary account the apostle mentions, 1. Gideon, whose story we have in Judges vi. 11 , &c. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves. 2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4 , where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. 3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges xiii., xiv., xv., and xvi. , and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying. 4. Jephthah, whose story we have, Judg. xi. , before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways ( ch. xi. 11 ): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter. 5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God. 6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves. 7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this. II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation. 1. By faith they subdued kingdoms, v. 33 . Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise. 2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness. 3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them. 4. They stopped the mouths of lions; so did Samson, Judg. xiv. 5, 6 , and David, 1 Sam. xvii. 34, 35 , and Daniel, 6.22 . Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men. 5. They quenched the violence of the fire, v. 34 . So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num. xi. 1, 2 . So did the three children, or rather mighty champions, Dan. iii. 17-27 . Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was. 6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people. 7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God ( Isa. xxxviii. 15, 16 ), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength. 8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them. 9. Women received their dead raised to life again, v. 35 . So did the widow of Zarepath ( 1 Kings xvii. 23 ), and the Shunamite, 2 Kings iv. 36 . (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luke vii. 12 , &c. (5.) This should confirm our faith in the general resurrection. III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, v. 35 . They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. ch. vii. , &c. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, v. 36 . They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah ( 2 Chron. xxiv. 21 ), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. vii. 5 . They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38 . They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour—that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report ( v. 39 ) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them ( v. 40 ), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all. The apostle, in this cha

David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2Sa 8:1 ,&c.; 1Sa 8:9,&c.; 1Sa 13:3,&c.; Da 6:22 ; Da 3:27; Jud 12:3; Jud 15:19,&c.; Jud 16:28 ,&c.; Jud 4:14,&c.; Jud 7:21.

he meaning is, that some of them subdued kingdoms, others obtained promises, etc. Thus, Joshua subdued the nations of Canaan; Gideon this Midianites; Jephtha the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc. Wrought righteousness. Carried the laws of justice into execution, particularly on guilty nations. They executed the great purposes of God in punishing the wicked, and in cutting off his foes. Obtained promises. Or obtained promised blessings, ( Bloomfield, Stuart;) that is, they obtained, as a result of their faith, promises of blessings on their posterity in future times. Stopped the mouths of lions. As Samson, Jud 14:6; David, 1Sam 17:34, seq.; and particularly Daniel, Dan 6:7, seq. To be able to subdue and render harmless the king of the forest--the animal most dreaded in early times--was regarded as an eminent achievement. (a) "promises" Gal 3:16 (b) "lions" Dan 6:22 Verse 34. Quenched the violence of fire. As Shadrach, Meshach, and Abednego did, Dan 3

:15-26. Escaped the edge of the sword. As Elijah did when he fled from Ahab, 1Kgs 19:3; as Elisha did when he was delivered from the king of Syria, 2Kgs 6:16; and as David did when he fled from Saul. Out of weakness were made strong. Enabled to perform exploits beyond their natural strength, or raised up from a state of bodily infirmity, and invigorated for conflict. Such a case as that of Samson may be referred to, Jud 15:16, 16:26-30; or as that of Hezekiah, 2Kgs 20, who was restored from dangerous sickness by the immediate interposition of God. Isa 38. Waxed valiant in fight. Became valiant. Like Joshua, Barak, David, etc. The books of Joshua, Judges, Samuel, and Kings, supply instances of this in abundance. Turned to flight the armies of the aliens. The foreigners--as the invading Philistines, Ammonites, Moabites, Assyrians, etc. (c) "fire" Dan 3:25 (d) "edge of the sword" 1Kgs 19:3, 2Kgs 6:16 (*) "aliens" "of other nations"Verse 35. Women received their dead raised to life again. As in the case of the woman of Zarephath, whose child was restored to lif

Women - Naturally weak. Received their dead - Children. Others were tortured - From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering. Not accepting deliverance - On sinful terms. That they might obtain a better resurrection - An higher reward, seeing the greater their sufferings the greater would be their glory. 1Kin 17:22 ; 2Kin 4:35

e by Elijah, 1Kgs 17:19-22; and of the son of the Shunammite woman, whose child was restored to life by Elisha, 2Kgs 4:18-37. And others were tortured. The word which is here used τυμπανιζω to tympanize, refers to a form of severe torture which was sometimes practised. It is derived from τυμπανον-- tympanum --a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us. See it described in the Isa 5:12. The engine of torture here referred to probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture. See 2 Mac. vi. 19--29. The punishment here referred to seems to have consisted of two things--the stretching upon the instrument, and the scourging. See Robinson's Lex., and Stuart, in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον -- tympanum --as meaning (1.) a beating-stick, and (2.) a beating-post, which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word. Not accepting deliverance. When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom. That they might obtain a better resurrection. That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance than, would have been a kind of restoration to life or a species of resurrection. But they refused this, and looked forward to a more honourable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honourable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but, amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Mac. Vi., so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal rigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection" than to be saved from death when persecuted, or to be raised up from a bed of pain. (e) "received" 1Kgs 17:22 (f) "deliverance" Acts 4:19 Verse 36. And others had trial of cruel mockings. Referring to the scorn and derision which the ancient victims of persecution experienced. Th

is has been often experienced by martyrs, and doubtless it was the case with those who suffered on account of their religion before the advent of the Saviour as well as afterwards. Some instances of this kind are mentioned in the Old Testament, ( 2Kgs 2:23, 1Kgs 22:24;) and it was frequent in the time of the Maccabees. And scourging. Whipping. This was a common mode of punishment, and was usually inflicted before a martyr was put to death. Mt 10:17, Mt 27:26. For instances of this, see Jer 20:2; 2 Mac. vii. 1; v. 17. Of bonds. Chains, Gen 39:20. And imprisonment. See 1Kgs 22:27, Jer 20:2. (g) "bonds" Gen 39:20 (h) "imprisonment" Jer 20:2 Verse 37. They were stoned. A common method of punishment among the Jews. Mt 21:35,44

And others - The apostle seems here to pass on to recent examples.

They were sawn asunder - As, according to the tradition of the Jews, Isaiah was by Manasseh. Were tempted - Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.

. Thus Zechariah, the son of Jehoiada the priest, was stoned. See 2Chr 24:21; comp. 1Kgs 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen, Acts 7:59; comp. Jn 10:31, Acts 14:5. In the time of the terrible persecutions under Antiochus Epiphanes, and under Manasseh, such instances also probably occurred. They were sawn asunder. It is commonly supposed that Isaiah was put to death in this manner. For the evidence of this, see Introduction to Isaiah, & 2. It is known that this mode of punishment, though not common, did exist in ancient times. Among the Romans, the laws of the twelve tables affixed this as the punishment of certain crimes; but this mode of execution was very rare, since Aulius Gellius says, that in his time no one remembered to have seen it practised. It appears, however, from Suetonius, that the emperor Caligula often condemned persons of rank to be sawn through the middle. Calmet, writing above a hundred years ago, says, "I am assured that the punishment of the saw is still in use among the Switzers, and that they put it in practice not many years ago upon one of their countrymen, guilty of a great crime, in the plain of Grenelles, near Paris. They put him into a kind of coffin, and sawed him lengthwise, beginning at the head, as a piece of wood is sawn." Pict. Bib. It was not an unusual mode of punishment to cut a person asunder, and to suspend the different parts of the body to walls and towers as a warning to the living. See 1Sam 31:10, and Morier's Second Journey to Persia, p. 96. Were tempted. On this expression, which has given much perplexity to critics, see the Notes of Prof. Stuart, Bloomfield, and Kuinoel. There is a great variety of reading in the Mss. and editions of the New Testament, and many have regarded it as an interpolation. The difficulty which has been felt in reference to it has been, that it is a much milder word than those just used, and that it is hardly probable that the apostle would enumerate this among those which he had just specified, as if to be tempted deserved to be mentioned among sufferings of so severe a nature. But it seems to me, there need be no real difficulty in the case. The apostle here, among other sufferings which they were called to endure, may have referred to the temptations which were presented to the martyrs, when about to die, to abandon their religion and live. It is very possible to conceive that this might have been among the highest aggravations of their sufferings. We know that in latter times it was a common practice to offer life to those who were doomed to a horrid death, on condition that they would throw incense on the altars of a heathen god, and we may easily suppose that a temptation of that kind, artfully presented in the midst of keen tortures, would greatly aggravate their sufferings. Or suppose when a father was about to be put to death for his religion, his wife and children were placed before him, and should plead with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would cause so keen torture to the soul as their cries and tears would. Amidst the sorrows of martyrs, therefore, it was not improper to say that they were tempted, and to place this among their most aggravated woes. For instances of this nature, see 2 Mac. vi. 21, 22; vii. 17, 24. Were slain with the sword. As in the case of the eighty-five priests slain by Doeg, ( 1Sam 22:18;) and the prophets, of whose slaughter by the sword Elijah complains, 1Kgs 19:10. They wandered about in sheepskins and goatskins. Driven away from their homes, and compelled to clothe themselves in this rude and uncomfortable manner. A dress of this kind, or a dress made of hair, was not uncommon with the prophets, and seems indeed to have been regarded as an appropriate badge of their office. See 2Kgs 1:8; Zech 13:4. Being destitute, afflicted, tormented. The word tormented here means tortured. The apostle expresses here in general what in the previous verses he had specified in detail. (i) "stoned" Acts 7:59 Verse 38. Of whom the world was not worthy. The world was so wicked that it had no claim that such holy men should live in it. These poor, desp

ised, and persecuted men, living as outcasts and wanderers, were of a character far elevated above the world. This is a most beautiful expression. It is at once a statement of their eminent holiness, and of the wickedness of the rest of mankind. They wandered in deserts, etc. On the Scripture meaning of the word desert or wilderness, Mt 3:1. This is a description of persons driven away from their homes, and wandering about from place to place to procure a scanty subsistence. Comp. 1 Mac, i. 53; 2 Mac. v. 27; vi. 7. The instances mentioned in the Books of Maccabees are so much in point, that there is no impropriety in supposing that Paul referred to some such cases, if not these very cases. As there is no doubt about their historic truth, there was no impropriety in referring to them, though they are not mentioned in the canonical books of Scripture. One of those cases may be referred to as strikingly illustrating what is here said. "But Judas Maccabeus, with nine others, or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually, lest they should be partakers of the pollution," 2 Mac. v. 27. Verse 39. And these all, having obtained a good report through faith. They were all commended and approved on account of their confiden

Of whom the world was not worthy - It did not deserve so great a blessing. They wandered - Being driven out from men.

ce in God. Heb 11:2. Received not the promise. That is, did not receive the fulfilment of the promise; or did not receive all that was promised. They all still looked forward to some future blessings. Heb 11:13. (*) "report" "an honourable testimony" Verse 40. God having provided some better thing for us. Marg., foreseen. That is, "God having provided, or determined on giving some bet

And all these - Though they obtained a good testimony, Heb 11:2 , yet did not receive the great promise, the heavenly inheritance.

ter thing than any of them realized, and, which we are now permitted to enjoy." That is, God gave them promises; but they were not allowed to see their fulfilment. We are permitted now to see what they referred to, and in part, at least, to witness their completion; and though the promise was made to them, the fulfilment more particularly pertains to us. That they without us should not be made perfect. That is, complete. The whole system of revelation was not complete at once, or in one generation. It required successive ages to make the system complete, so that it might be said that it was finished, or perfect. Our existence, therefore, and the developments in our times, were as necessary to the perfection of the system as the promise made to the patriarchs. And as the system would not have been complete if the blessings had been simply conferred on us without the previous arrangements, and the long scheme of introductory measures, so it would not have been complete if the promises had been merely given to them without the corresponding fulfilment in our times. They are like the two parts of a tally. The fathers had one part in the promises, and we the other in the fulfilment, and neither would have been complete without the other. The "better things," then, referred to here as possessed by Christians, are the privilege of seeing those promises fulfilled in the Messiah; the blessings resulting from his atonement; the more expanded views which they have under the gospel; the brighter hopes of heaven itself, and the clearer apprehension of what heaven will be, which they are permitted to enjoy. This, therefore, accords entirely with the argument which the apostle is pursuing--which is, to show that the Christians whom he addressed should not apostatize from their religion. The argument is, that in numerous instances, as specified, the saints of ancient times, even under fiery trials, were sustained by faith in God, and that, too, when they had not seen the fulfilment of the promises, and when they had much more obscure views than we are permitted to enjoy. If they, under the influence of the mere promise of future blessings, were enabled thus to persevere, how much more reason is there for us to persevere, who have been permitted, by the coming of the Messiah, to witness the perfection of the system! There is no part of the New Testament of more value than this chapter; none which deserves to be more patiently studied, or which may be more frequently applied to the circumstances of Christians. These invaluable records are adapted to sustain us in times of trial, temptation, and persecution; to show us what faith has done in days that are past, and what it may do still in similar circumstances. Nothing can better show the value and the power of faith, or of true religion, than the records in this chapter. It has done what nothing else could do. It has enabled men to endure what nothing else would enable them to bear; and it has shown its power in inducing them to give up, at the command of God, what the human heart holds most dear. And among the lessons which we may derive from the study of this portion of divine truth, let us learn from the example of Abel to continue to offer to God the sacrifice of true piety which he requires, though we may be taunted or opposed by our nearest kindred; from that of Enoch to walk with God, though surrounded by a wicked world, and to look to the blessed translation to heaven which awaits all the righteous; from that of Noah to comply with all the directions of God, and to make all needful preparations for the future events which he has predicted, in which we are to be interested--as death, judgment, and eternity--though the events may seem to be remote, and though there may be no visible indications of their coming, and though the world may deride our faith and our fears; from that of Abraham to leave country, and home, and kindred, if God calls us to, and to go just where he commands, through deserts and wilds, and among strange men; and like him, also, to be ready to give up the dearest objects of our earthly affection, even when attended with all that can try or torture our feelings of affection-- feeling that God, who gave, has a right to require their removal in his own way; and that, however much we may fix our hopes on a dear child, he can fulfil all his purposes and promises to us though such a child should be removed by death; from that of Abraham, Isaac, and Jacob, to regard ourselves as strangers and pilgrims on earth, having here no permanent home, and seeking a better country; from that of Moses to be willing to leave all the pomp and splendour of the world, all our brilliant prospects and hopes, and to welcome poverty, reproach, and suffering, that we may identify ourselves with the people of God; by the remembrance of the host of worthies who met danger, and encountered mighty foes, and vanquished them, let us learn to go forth in our spiritual conflicts against the enemies of our souls and of the church, assured of victory; and from the example of those who were driven from the abodes of men, and exposed to the storms of persecution, let us learn to bear every trial, and to be ready, at any moment, to lay down our lives in the cause of truth and of God. Of all those holy men who made these sacrifices, which of them ever regretted it, when he came calmly to look over his life, and to review it on the borders of the eternal world? None. Not one of them ever expressed regret that he had given up the world; or that he had obeyed the Lord too early, too faithfully, or too long. Not Abraham, who left his country and kindred; not Moses, who abandoned his brilliant prospects in Egypt; not Noah, who subjected himself to ridicule and scorn for an hundred and twenty years; and not one of those who were exposed to lions, to fire, to the edge of the sword, or who were driven away from society as outcasts, to wander in pathless deserts, or to take up their abodes in caverns, ever regretted the course which they had chosen. And who of them all now regrets it? Who, of these worthies, now looks from heaven and feels that he suffered one privation too much, or that he has not had an ample recompense for all the ills he experienced in the cause of religion? So we shall feel when from the bed of death we look over the present life, and look out on eternity. Whatever our religion may have cost us, we shall not feel that we began to serve God too early, or served him too faithfully. Whatever pleasure, gain, or splendid prospects we gave up in order to become Christians, we shall feel that it was the way of wisdom, and shall rejoice that we were able to do it. Whatever sacrifices, trials, persecution, and pain, we may meet with, we shall feel that there has been more than a compensation in the consolations of religion, and in the hope of heaven, and that by every sacrifice we have been the gainers. When we reach heaven, we shall see that we have not endured one pain too much, and that through whatever trials we may have passed, the result is worth all which it has cost. Strengthened, then, in our trials by the remembrance of what faith has done in times that are past; recalling the example of those who through faith and patience have inherited the promises, let us go cheerfully on our way. Soon the journey of trials will be ended, and soon what are now objects of faith will become objects of fruition; and in their enjoyment, how trifling and brief will seem all the sorrows of our pilgrimage below! (1) "having provided" "foreseen" (a) "without us should not be made perfect" Rev 6:11

God having provided some better thing for us - Namely, everlasting glory. That they might not be perfected without us - That is, that we might all be perfected together in heaven.