THE general nature of this epistle, as unto the kind of writing, is parenetical or hortatory; which is taken from its end and design. And the exhortation proposed is unto constancy and perseverance in the faith of the Lord Jesus Christ and profession of the gospel, against temptations and persecutions. Both these the Hebrews had to conflict withal in their profession; the one from the Judaical church-state itself; the other from the members of it. Their temptations to draw back and forsake their profession, arose from the consideration of the Judaical church-state and Mosaical ordinances of worship, which they were called unto a relinquishment of by the gospel. The divine institution of that state, with its worship; the solemnity of the covenant whereon it was established; the glory of its priesthood, sacrifices, and other divine ordinances (as Romans 9:4), with their efficacy for acceptance with God; were continually proposed unto them and pressed on them, to allure and draw them off from the gospel. And the trial was very great, after the inconsistency of the two states was made manifest. This gave occasion unto the whole doctrinal part of the epistle, whose exposition, by divine grace and assistance, we have passed through. For therein declaring the nature, use, end, and signification, of all divine institutions under the old testament, and allowing unto them all the glory and efficacy which they could pretend unto, he evidently declares, from the Scripture itself, that the state of the gospel-church, in its high priest, sacrifice, covenant, worship, privileges, and efficacy, is incomparably to be preferred above that of the old testament; yea, that all the excellency and glory of that state, and all that belonged unto it, consisted only in the representation that was made thereby of the greater glory of Christ and the gospel, without which they were of no use, and therefore ruinous or pernicious to be persisted in.

After he hath fixed their minds in the truth, and armed them against the temptations which they were continually exposed unto, the apostle proceeds to the second means whereby their steadiness and constancy in the profession of the gospel, which he exhorted them unto, was already assaulted, and was yet like to be so with greater force and fury; and this was from the opposition which befell them, and persecutions of all sorts that they did and were like to undergo, for their faith in Christ Jesus, with the profession thereof and observance of the holy worship ordained in the gospel. This they met withal from the obstinate members of the Jewish church, as they did the other from the state of that church itself.

An account hereof the apostle enters upon in the close of the foregoing chapter; and withal declares unto them the only way and means, on their part, whereby they may be preserved and kept constant unto their profession, notwithstanding all the evils that might befall them therein; and this is by faith alone. From their temptations they were delivered by the doctrine of truth; and from the opposition made unto them, by faith in exercise.

But whereas they were things grievous and dreadful that were like to befall them, which would at length probably arise to blood, or the loss of their lives, Hebrews 12:4, it was necessary to know what this faith is, and what evidence can be produced to prove that it is able to effect this great work of preserving the souls of men in the profession of the truth under bloody and destructive persecutions.

To comply with and give satisfaction on this necessary inquiry, the apostle in this whole chapter diverts to give a description or declaration of faith in general, whence it is meet and suited to produce that effect in the minds of believers; as also, to confirm by instances, that it had formerly, even from the beginning of the world, wrought effects of the same nature, or those which in greatness and glory were parallel thereunto. And hereon he takes advantage, according unto his constant method in this epistle, to make a full transition unto the hortatory part of the epistle, which gives life unto the whole; and which he made provision for, and some entrance into, Hebrews 10:19, as hath been declared.

And that this is the design of the apostle, is evident beyond contradiction, in the inference which he makes from his whole discourse hereon, with the exhortation he presseth from it, in the beginning of the next chapter, verses 1-3, “Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds,” etc. This is that which he designed to effect in their mind by his discourse of the nature of faith, and the instances given of its efficacy. The principal way whereby faith worketh in this case, of encountering the difficulties which lie in the way of constancy in profession unto the end, is patience preserving the soul from fainting and weariness. This he had before proposed in the example of Abraham, Hebrews 6:15; whereof see the exposition.

This being the design of the apostle, the missing of it hath caused sundry contests among expositors and others about the nature of justifying faith, which is not here at all spoken unto. For the apostle treats not in this place of justification, or of faith as justifying, or of its interest in justification; but of its efficacy and operation in them that are justified, with respect unto constancy and perseverance in their profession, notwithstanding the difficulties which they have to conflict withal; in the same way as it is treated of James 2.

The instances which he chooseth out unto this purpose, in a long season and tract of time, even from the beginning of the world unto the end of the church-state under the old testament, about the space of four thousand years, as unto the variety of their seasons, the distinct nature of the duties, and the effects expressed in them, with their influence into his present argument and exhortation, shall, God willing, be considered in our progress.

This only we may observe in general, that it is faith alone which, from the beginning of the world, in all ages, under all dispensations of divine grace, and all alterations in the church-state and worship, hath been the only principle in the church of living unto God, of obtaining the promises, of inheriting life eternal; and doth continue so to be unto the consummation of all things. For the recording here of what it hath done, is only to evidence what yet it will continue to do. Faith can do all things that belong unto the life of God; and without it nothing can be done. Spiritual life is by faith, Galatians 2:20; and victory,1 John 5:4; and perseverance, 1 Peter 1:5; and salvation, Ephesians 2:8, 1 Peter 1:9: and so they were from the beginning.

VERSE 1.

The first verse gives such a description of the nature of faith, as evidenceth its fitness and meetness unto the effecting of the great work assigned unto it, namely, the preservation of believers in the profession of the gospel with constancy and perseverance.

Ver. 1. — ]Esti de< pi>stiv ejlpizome>nwn uJpo>stasiv , pragma>twn e]legcov ouj blepome>nwn .

The Vulgar translation placeth the comma after pragma>twn ; “sperandarum substantia rerum,” excluding “rerum” from the last clause.

Both ejlpizome>nwn and blepome>nwn being of the neuter gender, may either of them agree with pragma>twn , and the other be used absolutely. “Sperandorum;” that is, “quae sperantur.”

JYpo>stasiv . “Substantia,” Vulg. Lat. So we, “the substance;” Beza,” illud quo subsistunt;” others, “id quo extant;” that whereby things hoped for exist or subsist Syr., an;y;[\WsB] ˆyhel] ywæh\Dæ wh; Ëyae ar;b]sæB] ˆyleyai l[æ as;y;p] “a persuasion of the things that are in hope, as if they were unto them in effect;” which goes a great way towards the true exposition of the words. ]Elegcov . Vulg. Lat., “argumentum illud quod demonstrat;” or “quae demonstrat;” “that which doth evidently prove or declare” Syr, an;y;l]g, , “the revelation of things that are not seen.”

JYpo>stasiv is a word not used in the Scripture, but 2 Corinthians 9:4, 11:17, and in this epistle, wherein it three times occurs. In the first it is applied to express a distinct manner of subsistence in the divine nature, Hebrews 1:3; in the second, a firm persuasion of the truth, supporting our souls in the profession of it, Hebrews 3:14. See the exposition of those places. Here we render it substance. More properly it is a real subsistence: Tw~n ejn aje>ri fantasma>twn , ta< me>n ejsti kat j e]mfasin , ta< de< kaq j uJpo>stasin , Aristot. de Mundo; — “Of the things that are seen in the air, some have only an appearance, others have the real subsistence” of nature; are really subsistent, in contradiction unto appearing phantasms. As it is applied to signify a quality in the minds of men, it denotes confidence, or presence of mind without fear, as in the places above, 2 Corinthians 9:4, 11:17. Polybius of Cocles, Oujc ou[tw thnamin , wJv thstasin aujtou~ , etc.; — “They wondered not so much at his strength, as his boldness, courage, confidence.” The first sense is proper to this place; whence it is rendered by many, “that whereby they exist.” And the sense of the place is well expressed in the Greek scholiast:

Epidh< gason ajnupo>stata> ejstin wjv te>wv mh< paro>nta hJ pi>stiv oujsi>a tiv aujtw~n kai< uJpo>stasiv gi>netai ei+nai aujta< kai< parei~nai tro>ppon tina< parskena>zousa — “Whereas things that are in hope only have no subsistence of their own, as being not present; faith becomes the subsistence of them, making them to be present after a certain manner.”

I shall retain in the translation the word “substance,” as it is opposed unto that which hath no real being or subsistence, but is only an appearance of things. ]Elegcov is usually a “conviction” accompanied with a reproof; “redargutio:” and so the verb is commonly used in the New Testament; as the noun also: Matthew 18:15; Luke 3: 19; John 3:20, 8:46, 16:8; Corinthians 14:24; Ephesians 5:11,13; 1 Timothy 5:20; Titus 1:9,13; 2 Timothy 3:16. Sometimes it is taken absolutely, as , a “demonstration,” a convincing, undeniable proof and evidence: that which makes evident. Syr., “the revelation;” the way or means whereby they are made known.’ f1 Ver. 1. — Now faith is the substance of things hoped for, the evidence of things not seen.

First, The respect and connection of these words unto the proceding discourse is in the particle de> , which we render “now:” for it is not adversative or exceptive in this place, as it is usually, but illative, denoting the introduction of a further confirmation of what was before declared: ‘That is, faith will do and effect what is ascribed unto it, in the preservation of your souls in the life of God, and constancy in profession; for “it is the substance,” etc.’ The observation of the design of the apostle dischargeth all the disputes of expositors on this place about the nature and definition of faith, seeing he describes only one property of it, with respect unto a peculiar end, as was said before.

Secondly, The subject spoken of is “faith,” that faith whereby the just doth live; that is, faith divine, supernatural, justifying, and saving, — the faith of God’s elect, the faith that is not of ourselves, that is of the operation of God, wherewith all true believers are endowed from above. It is therefore justifying faith that the apostle here speaks concerning; but he speaks not of it as justifying, but as it is effectually useful in our whole life unto God, especially as unto constancy and perseverance in profession.

Thirdly, Unto this faith two things are ascribed: 1. That it is “the substance of things hoped for.” 2. That it is “the evidence of things not seen.” And, — 1. We must first inquire what are these things; and then what are the acts of faith with respect unto them.

These things for the substance of them are the same, the same pra>gmata ; but they are proposed under various considerations. For, that they may be useful unto us as they are hoped for, they are to have a present subsistence given unto them; as they are unseen, they are to be made evident: both which are done by faith. (1.) “Things hoped for,” in general, are things good, promised, future, expected on unfailing grounds. The things, therefore, here intended as “hoped for,” are all the things that are divinely promised unto them that believe, — all things of present grace and future glory. For even the things of present grace are the objects of hope: [1.] With respect unto the degrees and measures of our participation of them. Believers live in the hope of increase of grace, because it is promised. [2.] Absolutely, as unto the grace of perseverance in grace, which is future until its full accomplishment. As unto the things of future glory, see what hath been discoursed on chapter 6:19,20, 8:5.

All these things, as they are promised, and so far as they are so, are the objects of our hope. And that the good things of the pro-raises are the things here intended, the apostle declares in his ensuing discourse, where he makes the end and effect of the faith which he doth so commend to be the enjoyment of the promises. Hope in God for these things, to be received in their appointed season, is the great support of believers under all their trials, in the whole course of their profession, temptations, obedience, and sufferings. “We are saved by hope,” Romans 8:24. But yet I will not say that “things hoped for” and “things unseen” are absolutely the same; so as that there should be nothing hoped for but what is unseen, which is true; nor any thing unseen but what is hoped for, which is not so: for there are things which are the objects of faith which are unseen and yet not hoped for, — such is the creation of the world, wherein the apostle gives an instance in the first place. But generally they are things of the same nature that are intended, whereunto faith gives present subsistence as they are real, and evidence as they are true.

But still these things as hoped for are future, not yet in themselves enjoyed; and so, although hope comprises in it trust, confidence, and an assured expectation, giving great supportment unto the soul, yet the influence of things hoped for into our comfort and stability is weakened somewhat by their absence and distance.

This is that which faith supplies; it gives those things hoped for, and as they are hoped for, a real subsistence in the minds and souls of them that do believe: and this is the sense of the words. Some would have uJpo>stasiv in this place to be “confidence in expectation;” which is hope, and not faith. Some render it the “principle,” or foundation; which neither expresseth the sense of the word nor reacheth the scope of the place. But this sense of it is that which both the best translators and the ancient expositors give countenance unto: “Illud ex quo subsistunt, extant.” Faith is that whereby they do subsist. And where do they so subsist as if they were actually in effect, whilst they are yet hoped for “In them,” saith the Syriac translation; that is, in them that do believe. “Faith is the essence of these things, and their subsistence, causing them to be, and to be present, because it believes them,” saith OEcumenius. And Theophylact to the same purpose, “Faith is the essence of those things which yet are not; the subsistence of those which in themselves do not yet subsist.” And yet more plainly in the scholiast before recited: or, it is the substance or subsistence of those things, that is, metonymically or instrumentally, in that it is the cause and means giving them a subsistence. But how this is done hath not been declared. This, therefore, is that which we must briefly inquire into. (2.) There are several things whereby faith gives a present subsistence unto things future, and so hoped for: — [1.] By mixing itself with the promises wherein they are contained. Divine promises do not only declare the good things promised, — namely, that there are such things which God will bestow on believers, — but they contain them by virtue of divine institution. Hence are they called “the breasts of consolations,” Isaiah 66:11, as those which contain the refreshment which they exhibit and convey. They are the treasury wherein God hath laid them up. Hence to “receive a promise,” is to receive the things promised, which are contained in it, and exhibited by it, <470501> Corinthians 5:1; 2 Peter 1:4. Now faith mixeth and incorporateth itself with the word of promise, Hebrews 4:2. See the exposition of it. Hereby what is in the word it makes its own, and so the things themselves believed are enjoyed; which is their subsistence in us. [2.] By giving unto the soul a taste of their goodness, yea, making them the food thereof; which they cannot be unless they are really present unto it.

We do by it, not only “taste that the Lord is gracious,” 1 Peter 2:3, — that is, have an experience of the grace of God in the sweetness and goodness of the things he hath promised and doth bestow, — but the word itself is the meat, the food, the milk and strong meat of believers; because it doth really exhibit unto their faith the goodness, sweetness, and nourishing virtue of spiritual things. They feed on them, and they incorporate with them; which is their present subsistence. [3.] It gives an experience of their power, as unto all the ends which they are promised for. Their use and end in general is to change and transform the whole soul into the image of God, by a conformity unto Jesus Christ, the first-born. This we lost by sin, and this the good things of the promise do restore us unto, Ephesians 4:20-24. It is not truth merely as truth, but truth as conveying the things contained in it into the soul, that is powerfully operative unto this end. Truth, faith, and grace, being all united in one living, operative principle in the soul, give the things hoped for a subsistence thereinThis is an eminent way of faith’s giving a subsistence unto things hoped for, in the souls of believers. Where this is not, they are unto men as clouds afar off, which yield them no refreshing showers.

Expectations of things hoped for, when they are not in this power and efficacy brought by faith into the soul, are ruinous self-deceivings. To have a subsistence in us, is to abide in us in their power and efficacy unto all the ends of our spiritual life. See Ephesians 3: 16-19. [4.] It really communicates unto us, or we do receive by it, the first-fruits of them all. They are present and do subsist, even the greatest, most glorious and heavenly of them, in believers, in their first-fruits. These firstfruits are the Spirit as a Spirit of grace, sanctification, supplication, and consolation, Romans 8:23. For he is the seal, the earnest, and the pledge, of present grace and future glory, of all the good things hoped for, Corinthians 1:22. This Spirit we receive by faith. The world cannot receive him, John 14:17; the law could not give him, Galatians 3:2. And wherever he is, there is an uJpo>stasiv , a present subsistence of all things hoped for, namely, in their beginning, assurance, and benefit. [5.] It doth it by giving a representation of their beauty and glory unto the minds of them that believe, whereby they behold them as if they were present. So Abraham by faith saw the day of Christ, and rejoiced; and the saints under the old testament saw the King in his beauty, 2 Corinthians 3:18, 4:6.

In these ways, and by these means, “faith is the substance of things hoped for;” and, — Obs. 1. No faith will carry us through the difficulties of our profession, from oppositions within and without, giving us constancy and perseverance therein unto the end, but that only which gives the good things hoped for a real subsistence in our minds and souls. — But when, by mixing itself with the promise, which is the foundation of hope, (for to hope for any thing but what is promised, is to deceive ourselves,) it gives us a taste of their goodness, an experience of their power, the inhabitation of their first-fruits, and a view of their glory, it will infallibly effect this blessed end. 2. It is said in the description of this faith, that it is “the evidence of things not seen.” And we must inquire, (1.) What are the things that are not seen; (2.) How faith is the evidence of them; (3.) How it conduceth, in its being so, unto patience, constancy, and perseverance in profession. (1.) By “things not seen,” the apostle intends all those things which are not objected or proposed unto our outward senses, which may and ought to have an influence into our constancy and perseverance in profession.

Now, these are God himself, the holy properties of his nature, the person of Christ, and of the Holy Spirit, all spiritual, heavenly, and eternal things that are promised, and not yet actually enjoyed. All these things are either absolutely invisible unto sense and reason, or at least so far, and under those considerations whereby they may have an influence into our profession. Every thing is invisible which nothing but faith can make use of and improve unto this end, 1 Corinthians 2:9-12.

These invisible things are of three sorts: [1.] Such as are absolutely so in their own nature, as God himself, with his eternal power and Godhead, or the properties of his nature, Romans 1:20. [2.] Such as are so in their causes; such is the fabric of heaven and earth, as the apostle declares, Hebrews 11:3. [3.] Such as are so on the account of their distance from us in time and place; such are all the future glories of heaven, 2 Corinthians 4:18.

Obs. II. The peculiar specifical nature of faith, whereby it is differenced from all other powers, acts, and graces in the mind, lies in this, that it makes a life on things invisible. It is not only conversant about them, but mixeth itself with them, making them the spiritual nourishment of the soul, 2 Corinthians 4:16-18. And, — Obs. III. The glory of our religion is, that it depends on, and is resolved into invisible things. They are far more excellent and glorious than any thing that sense can behold or reason discover, Corinthians 2:9. (2.) Of these invisible things, as they have an influence into our profession, faith is said to be the e]legcov , the “evidence,” the “demonstration,” that which demonstrates; the “revelation.” Properly, it is such a proof or demonstration of any thing as carries with it an answer unto and a confutation of all objections unto the contrary: a convincing evidence, plainly reproving and refuting all things that pretend against the truth so evidenced. So it is sometimes used for a reproof, sometimes for a conviction, sometimes for an evident demonstration. See the use of the verb to this purpose, Matthew 18:15; Luke 3:19; John 3:20, 8:9, 16:8; 1 Corinthians 14:25; Ephesians 5:13; Titus 1:9; James 2:9: and of the noun, 2 Timothy 3:16.

Obs. IV. There are great objections apt to lie against invisible things, when they are externally revealed. — Man would desirously live the life of sense, or at least believe no more than what he can have a scientifical demonstration of.

But by these means we cannot have an evidence of invisible things; at best not such as may have an influence into our Christian profession. This is done by faith alone. We may have apprehensions of sundry invisible things by reason and the light of nature, as the apostle declares, Romans 1; but we cannot have such an evidence of them as shall have the properties of the e]logcov here intended. It will not reprove and silence the objections of unbelief against them; it will not influence our souls into patient continuance in well-doing. Now, faith is not the evidence and demonstration of these things unto all, which the Scripture alone is; but it is an evidence in and unto them that do believe, — they have this evidence of them in themselves. For, — [1.] Faith is that gracious power of the mind whereby it firmly assents unto divine revelation upon the sole authority of God, the revealer, as the first essential truth, and fountain of all truth. It is unto faith that the revelation of these invisible things is made; which it mixeth and incorporates itself withal, whereby it gives an evidence unto them. Hence the Syriac translation renders the word by “revelation,” ascribing that unto the act which is the property of the object. This assent of faith is accompanied with a satisfactory evidence of the things themselves. See our discourse of the Divine Original and Authority of the Scriptures. f2 [2.] It is by faith that all objections against them, their being and reality, are answered and refuted; which is required unto an e]legcov . Many such there are, over all which faith is victorious, Ephesians 6:16. All the temptations of Satan, especially such as are called his “fiery darts,” consist in objections against invisible things; either as unto their being, or as unto our interest in them. All the actings of unbelief in us are to the same purpose. To reprove and silence them is the work of faith alone; and such a work it is as without which we can maintain our spiritual life neither in its power within nor its profession without. [3.] Faith brings into the soul an experience of their power and efficacy, whereby it is cast into the mould of them, or made conformable unto them, Romans 6:17; Ephesians 4:21-23. This gives an assurance unto the mind, though not of the same nature, yet more excellent than that of any scientific demonstration. (3.) Faith, in its being thus “the evidence of things not seen,” is the great means of the preservation of believers in constant, patient profession of the gospel, against all opposition, and under the fiercest persecutions; which is the thing the apostle aims to demonstrate. For, — [1.] It plainly discovers, that the worst of what we can undergo in this world, for the profession of the gospel, bears no proportion unto the excellency and glory of those invisible things which it gives us an interest in and a participation of. So the apostle argues, Romans 8:18; Corinthians 4:16-18. [2.] It brings in such a present sense of their goodness, power, and efficacy, that not only relieves and refresheth the soul under all its sufferings, but makes it joyful in them, and victorious over them, Romans 5:3-5, 8:34-37; 1 Peter 1:6-8. [3.] It gives an assurance hereby of the greatness and glory of the eternal reward; which is the greatest encouragement unto constancy in believing, 1 Peter 4:12,13.

In this description of faith, the apostle hath laid an assured foundation of his main position, concerning the cause and means of constancy in profession under trouble and persecution; with a discovery of the nature and end of the ensuing instances, with their suitableness unto his purpose.

And we may observe in general, that, — Obs. V. It is faith alone that takes believers out of this world whilst they are in it, that exalts them above it whilst they are under its rage; that enables them to live upon things future and invisible, giving such a real subsistence unto their power in them, and victorious evidence of their reality and truth in themselves, as secures them from fainting under all oppositions, temptations, and persecutions whatever.

VERSE 2.

That the description which he hath given of faith, and the efficacy which he hath assigned thereunto, are true, and to be relied on, the apostle proves by the effects which, as such, it hath had in those of old in whom it was.

Ver. 2. — jEn tau>th| gaqhsan oiJ preszu>teroi . jEn tau>th| , “in hac,” “de hac,” “ob hanc,” “ob eam;” all to the same purpose. jEmarturh>qhsan , “testimonium consequuti,” “adepti;” “testimonio ornati.” Syr., aveyviqæ l[æ at;Wdh\s; tw;h\ ad;h;B] , “And hereof” (or of this faith) “there is extant a testimony concerning the ancients;” which somewhat changeth the sense.

Preszu>teroi , “seniores,” “majores,” “antiqui.” Syr., “those of ancient times;” properly, not µyniqæz]hæ but µynimod]Qæhæ , “priores,” those of old.

Marture>w is “to testify,” “to bear witness,” absolutely; but it is generally used only in the better sense, “to give a good testimony,” “to approve by testimony,” “to adorn with a good testimony.” So is the passive, marture>omai , used: which I observe only because the word is here used absolutely, ejmarturh>zhsan , “were witnessed unto;” which we render,” obtained a good report.” So is it also used, Acts 6:3, a]ndrav marturoume>nouv , “men witnessed unto,” “men of good report;” and chapter 10:22, marturou>menoi uJpo< o[lou tou~ e]qnouv , “of good report;” and so in other places. “Were testified unto:” wherein and for what is not expressed; that we shall immediately inquire into. “There is a testimony extant concerning their faith,” as the Syriac reads it, doth not reach the sense of the place; for it intends not so much what good testimony they had, as the way whereby they obtained it, jEn tau>th| for dia< tauth~v , as is usual; “by it,” through it as the means and instrumental cause of it. Our Rhemists render the words somewhat in an uncouth manner, “for in it the old men obtained testimony;” as if it were on purpose to obscure the text.

Ver. 2 . — For by it the elders obtained a good report: [or, were well testified unto. ] The coherence of the words with the foregoing is expressed in the conjunctive particle ga>r , “for:” and it declares that a proof is tendered, by way of instance, of what was before asserted. ‘The nature and efficacy of faith is such as I have described; “for by it the elders,” etc.’ This they could no way have done, but by that faith whereof these are the properties.

Obs. I. Instances or examples are the most powerful confirmations of practical truths.

For the exposition of the words, it must be declared, 1. Who were the elders intended. 2. How they were testified unto, or from whom they obtained this testimony. 3. What it was that was testified concerning them. 4. On what account they had this testimony. 1. Who these “elders” were is put beyond dispute by the ensuing discourse. All true believers from the foundation of the world, or the giving of the first promise, unto the end of the dispensation of the old testament, are intended; for in all sorts of them he giveth particular instances, from Abel unto those who suffered the last persecution that the church of the Jews underwent for religion, verses 36-38. What befell them afterward was judgment and punishment for sin, not persecution for religion. All these, by one general name, he calleth “the elders,” comprising all that went before them. ‘Thus was it constantly with all believers from the beginning of the world, — the elders, those who lived before us, in ancient times.’ 2. This testimony was given unto them in the Scripture; that is, it is so in particular of many of them, and of the rest in the general rules of it. It is the Holy Spirit in the Scripture that gives them this good testimony; for thereunto doth the apostle appeal for the proof of his assertion. In and from the world things were otherwise with them; none so defamed, so reproached, so reviled as they were. If they had had such a good report in the world, their example would not have been of use unto the apostle’s design; for he applies it unto them who were made a “gazing-stock, both by reproaches and afflictions,” chapter 10:33; and so it was with many of them, who yet obtained this testimony. They “had trial of cruel mockings,” etc., verses 36,37.

Obs. II. They who have a good testimony from God shall never want reproaches from the world. 3. What was so testified of them is expressly declared afterwards; and this is, that they “pleased God,” or were accepted with him. The Holy Ghost in Scripture gives testimony unto them, that they pleased God, that they were righteous, that they were justified in the sight of God, verses 4-6, etc. 4. That whereon this testimony was founded, is their “faith.” In, by, or through their believing it was, that they obtained this report. Many other great and excellent things, some heroic actions, some deep sufferings, are ascribed unto them, but their obtaining this testimony is assigned to faith alone; as for other reasons, so because all those other things were fruits of their faith, whose acceptance with God depended thereon. And we may observe, — Obs. III. It is faith alone which from the beginning of the world (or from the giving of the first promise) was the means and way of obtaining acceptance with God. — There hath been great variety in the revelations of the object of this faith. The faith of some, as of Noah and some others, was principally and signally exercised on especial objects, as we shall see in our progress; but it is faith of the same nature and kind in all from first to last that gives acceptance with God.

And all the promises of God, as branches of the first promise, are in general the formal object of it; that is, Christ in them, without faith in whom none was ever accepted with God, as we shall see.

Obs. IV. The faith of true believers from the beginning of the world was fixed on things future, hoped for, and invisible; that is, eternal life and glory in an especial manner. — That was the faith whereby they “obtained a good report,” as the apostle here testifies. So vain is the imagination of them who affirm that all the promises under the old testament respected only things temporal; so making the whole church to have been Sadducees The contrary is here expressly affirmed by the apostle.

Obs. V. That faith whereby men please God acts itself in a fixed contemplation on things future and invisible, from whence it derives encouragement and strength to endure and abide firm in profession against all oppositions and persecutions.

Obs. VI. However men may be despised, vilified, and reproached in the world, yet if they have faith, if they are true believers, they are accepted with God, and he will give them a good report.

VERSE 3.

He enters on the confirmation and exemplification of his proposition by instances; first from an especial object of faith, and then proceeds unto the actings of it in them who by virtue of it did actually and really believe. The former he expresseth in this verse.

Verse 3. — Pi>stei nou~men kathrti>sqai toumati Qeou~ , eijv to< mh< ejk fainome>nwn ta< blepo>mena gegone>nai .

Pi>stei . Syr., at;Wnm;y]hæB] , “by faith.” So all others, “per fidem,” “by faith;” for being put absolutely, it denotes the instrumental cause.

Noou~men , “intelligimus,” “we understand.” Noe>w is principally in the first place “to consider,” to agitate any thing in the mind; and consequently “to understand,” which is the end of that consideration.

Katrhti>sqai. Syr., Wnqætæt]aD, , “were ordained, disposed, ordered.” Vulg.

Lat., “aptata;” which the Rhemists render by “framed:” but “aptata” is more significant. Others, “aedificata, constructa, ornata, praeparata, creata, condita;” “built, made, adorned, prepared, created.” For the word signifies “so to make, or be made, as to be prepared, orderly disposed, and adorned.” The active is “to finish, to complete, to make a thing every way perfect.” In the New Testament it is most generally used for “to order, prepare, dispose, to set in order,” Matthew 4:21, 21:16; Luke 6:40; Romans 9:22; 1 Corinthians 1:10; Galatians 6:1; 1 Thessalonians 3:10. And it is the word used by our apostle to express the providing, making, or preparation of the body of Christ, Hebrews 10:5. See the exposition of that place.

Tou Eijv to< mh< ejk fainome>nwn . The Syriac, by transposing the words of this latter clause of the verse, makes the sense more plain, “that the things which are seen, were,” or “arose from things that are not seen.” Vulg. Lat., “ut ex invisibilibus visibilia fierent.” “That of invisible things visible things might be made,” Rhem., improperly; gegone>nai is not “might be made,” but “were made;” and eijv to> is as much as w[ste , “so that.” The Arabic and Ethiopic wholly forsake the text, or sense of the words. Some render the words as if they were, eijv to< ejk mh< fainome>nwn , by a transposition of the negative particle mh> ; and then the negative is to be referred unto fainome>nwn , and not to gegone>nai . In the latter way the sense is, as rendered in our translation, “the things that are seen were not made of the things that appear;” in the other it is, “the things that are seen were made of things that do not appear:” which may have an understanding coincident with the other.

Ta< blepo>mena , “quae cernimus,” “quae cernuntur;” “which we see,” “which are seen.” f3 Ver. 3. — By 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.

In this first instance of the power and efficacy of faith, the apostle hath respect unto the second clause of his general description of it, “the evidence of things not seen.” For although this world, and the things contained in it, are visible, and are here said to be seen, yet the original framing and making of them hath a principal place among things not seen.

And to prove that faith hath a respect unto all unseen things as unseen, he gives an instance in that which was so long past as the creation of the world; all his other instances declare its efficacy in the prospect of unseen things that are future. 1. That which is here ascribed unto faith is, that it is the instrumental cause of it: “By faith.” And where faith is spoken of as the instrumental cause of any thing, it always takes in or includes its object as the principal cause of the same thing. So where it is said that we are “justified by faith,” it includes Christ and his righteousness as the principal cause of our justification; faith being only the instrument whereby we apprehend it.

And here, where it is said that “by faith we understand that the worlds were framed,” it includes its object, namely, the divine revelation that is made thereof in the word of God. For there is no other way for faith to instruct us herein, or give us an understanding of it, but by its assent unto divine revelation. The revelation of it being made, faith is the only way and means whereby we understand it, and assent unto it. “By faith we understand;” that is, by faith we assent unto the divine revelation of it.

The apostle lays here a good foundation of all his ensuing assertions: for if by faith we are assured of the creation of the world out of nothing, which is contrary to the most received principle of natural reason, “Ex nihilo nihil fit,” — “Nothing comes of nothing,” — it will bear us out in the belief of other things that seem impossible unto reason, if so be they are revealed.

In particular, faith well fixed on the original of all things as made out of nothing, will bear us out in the belief of the final restitution of our bodies at the resurrection, which the apostle instanceth in as unto some of his worthies. 2. That which is ascribed unto faith subjectively, or unto its operation in our minds, is, that “by it we understand.” Upon a due consideration of what is proposed in divine revelation concerning this matter, we come not only to assent unto it as true, but to have a due comprehension of it in its cause, so as that we may be said to understand it. Wherefore, “understanding” here is not opposed only unto an utter nescience or ignorance hereof, but also unto that dark and confused apprehension of the creation of the world which some by the light of reason attained unto.

Obs. I. Those who firmly assent unto divine revelation, do understand the creation of the world, as to its truth, its season, its cause, its manner, and end. — Others do only think about it unsteadily and uncertainly. It was never determined among the ancient sages of the world, the pretended priests of the mysteries of reason. Some said one thing, and some another: some said it had a beginning, some said it had none; and some assigned such a beginning unto it, as it had been better it never had any. Nothing but an assent unto divine revelation can give us a clear understanding hereof. And, — Obs. II. Then doth faith put forth its power in our minds in a due manner, when it gives us clear and distinct apprehensions of the things we do believe. Faith that gives not understanding, is but fancy. 3. The object of this faith, materially considered, is “the worlds;” and of them three things are affirmed: (1.) That “they were framed.” (2.) By what means; “by the word of God.” (3.) In what manner; so as “that the things which are seen,” etc.

The object of this faith is “the worlds:” for the exposition whereof, name and thing, I must refer the reader unto that of Hebrews 1:2. (1.) Of these worlds, that which we understand by faith is, that “they were framed.” The word here used doth nowhere signify the original production of any thing, but the ordering, disposing, fitting, perfecting, or adorning, of that which is produced. Nor is it anywhere applied to express the creation, or making of the world. Wherefore, although that be included herein (for that which is framed, fashioned, or fitted, must be first made or created), yet something more is intended; namely, the disposal of all created things into that beautiful order which we do behold. For the apostle hath especial respect unto the “things that are seen,” as they are order]y, beautiful, and glorious, setting forth the glory of Him by whom they were made; as Psalm 8:1,3, 19:1, 2; Romans 1:20. So it is said, that God “by his Spirit garnished the heavens,” Job 26:13, — that is, cast them into that curious, glorious frame which we behold; whence they are called “the work of his fingers,” Psalm 8, from a curious application of power in their frame and order. Hence he is said to “fashion” this work, Job 10:8, <19B973> Psalm 119:73; that is, to give it shape and order. And the apostle hath in this word respect unto Genesis 2:1, Wlkuywæ , “the heavens and the earth, and all the host of them, were finished,” perfected, completely framed. Being originally, as unto the matter of them, created out of nothing, in the six days’ work they were completely finished and perfected. And, — Obs. III. As God’s first work was, so all his works shall be perfect. — He undertakes nothing but what he will finish and complete in beauty and order. And not only the original production of all things out of nothing, but the framing of them into their present order, is a demonstration of the eternal power of God.

And because the apostle hath respect not merely unto the work of creation, but unto the perfecting and finishing of it in and upon the sixth day’s work, he ascribes the understanding of it unto faith alone. For although some few had notions of the original creation of all things by a divine power, yet none ever knew any thing of this framing of the world, or the reducing of the matter of it into perfect order, but by divine revelation only. So we understand it by faith. (2.) The efficient cause of this framing the worlds is the “word of God;” that exertion of his almighty power which was expressed by his word, ‘ Let it be so and so,’ which was the sign of it, and the indication of its exercise. And the apostle treating of the gradual fashioning of the world into its perfection, hath respect unto the repetition of that word in every day’s work, until the whole was accomplished. By this “word of God,” or by the divine power of God, whose gradual operation was signified by the repetition of that creating word, “the worlds were made.”

And the ineffable facility of almighty power in the production of all things out of nothing, and the framing of them into their perfect state, is intimated in this expression, “He spake, and it was made; he commanded, and it stood fast.” It is alike easy to him to dispose of all things that are made.

And so faith, as unto the disposal of all things by divine Providence, in times of greatest difficulties and insuperable obstacles) is secured by the consideration of the easy production of all things out of nothing by the same power. And this is that which the apostle intends to fix on the minds of believers in this fundamental instance of the work and effects of faith.

But whereas that which he exhorts and encourages his Hebrews unto is a patient continuance in the profession of the gospel, against all difficulties and oppositions, giving them assurance that faith will enable them thereunto; this of its assent unto the creation of the world, a thing so long since past, doth not seem to be of any use or force unto these ends. For although we may believe the creation of the worlds by an act of divine power, yet it doth not seem to follow thence that faith will strengthen us, and make us victorious in our sufferings. But two things the apostle aims to evince herein, which are eminently suited unto this design: [1.] That “faith is the evidence of things not seen;” thereby to call the Hebrews unto the consideration of its proper object, whereon when it is duly fixed it will carry them comfortably through all their difficulties. [2.] That they might know how easy it is with God to help, relieve, and deliver them, by changing the nature of all things at his pleasure, who by his word, through an almighty facility, erected and perfected the worlds.

And this consideration doth God himself frequently propose for the confirmation of the faith of the church in all their troubles, Isaiah 40:28, 44:24, 45:12, 51:13. (3.) The way whereby the worlds were thus framed, is declared in the latter part of the verse: “So that things which are seen,” etc. [1.] The subject spoken of is ta< blepo>mena , “things that are seen.” This is not of the same extent with the touinvisible, in heaven and earth, Colossians 1:16. But the apostle restrains the subject spoken of unto those things which are the objects of our senses, and our reason working by them; — these aspectable heavens and the earth, with all their host and ornaments; for these are they that in the first place and immediately “declare the glory of God,” Psalm 8,19; Romans 1:20. All things that are seen, or that may be seen; the heavenly orbs with all their glorious luminaries, the earth with all that is on it and in it, the sea with all its fullness; all these things that are seen by us, by any of mankind, or that may be so, with these things, their greatness, their glory, their order, their use, the minds of men are and ought to be affected. [2.] Of these things it is affirmed, that they “were not made of things which do appear.” “Made” they were, but “not of things which do appear;” which seems to be a negation of any pre-existing material cause.

Some, as was observed, by the transposition of the negative particle, read the words, “were made of things that do not appear;” that is, they were made by the invisible power of God. So it answers unto that of the same apostle, Romans 1:20, “For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead.” These visible things were made by those which are invisible, even the eternal power and wisdom of God. And this sense I would embrace, if the phrase ejk fainome>nwn would bear it, which seems rather to respect the material than the efficient cause. But we may observe, — 1st. That faino>mena are things that “appear clearly, illustriously,” in their shape and order. 2dly. That the apostle doth not speak absolutely of the first original production of all things out of nothing, but of the forming, framing, and fashioning of all things into their proper state and order, — called the “finishing of the heavens and the earth, with their host,” or order and ornaments. 3dly. There is therefore in the words, (1st.) A negation of any pre-existing material cause unto the creation of these worlds: (2dly.) An assignation of the only efficient cause of it, which is the power of God; which things are rather supposed than asserted in the words: (3dly.) Respect unto the order of the creation of all things, in bringing them unto their perfection. Now this was, that all the things which we now behold, in their order, glory, and beauty, did arise or were made by the power of God, out of that chaos, or confused mass of substance, which was itself first made and produced out of nothing, having no cause but the efficiency of divine power. For hereof it is said, that it “was without form, and void, and darkness was upon it,” Genesis 1:2; — that is, though absolutely, as a material substance, it was visible, yet it did not appear conspicuously in any shape or form, — it was “void, and without form;” no such things at all appeared as the things which we now behold, that were made out of it by the power of God.

Wherefore in these words, which have much of obscurity and difficulty in them, the apostle doth both intimate the original production of all things out of nothing by the efficacy of divine power, and the making or framing of all things as they are in beauty and order to be seen, out of that unaspectable, unappearing matter which was first made out of nothing, and covered with darkness until it was disposed into order.

The understanding hereof we have by faith alone, from divine revelation.:

Nothing of the order of the creation can be known or understood any other way. And this the apostle intimates in these particles eijv to> , that is, w[ste , “so that.” ‘By faith alone we understand that the worlds were made; namely, “so as that the things which are seen were not made of things which do appear.” And, — Obs. IV. The aids of reason, with the due consideration of the nature, use, and end of all things, ought to be admitted of, to confirm our minds in the persuasion of the original creation of all things; yet are they not to be rested in, but we must betake ourselves unto faith fixed on divine revelation. For, (1.) If they are alone they will be often shaken with a contrary rational maxim, namely, “Ex nihilo nihil fit.” (2.) They can give us re light into the way and manner of the creation of all things, which faith alone discovers.

VERSE 4.

From the proposition of the nature of faith in general, and a declaration of its efficacy with respect unto things believed, the apostle proceeds to give instances of its power and efficacy in particular persons, whose example in believing he proposeth unto the Hebrews for their encouragement. And he begins with Abel, suitably on all accounts unto his design. For, 1. He was the first whose faith is expressly recorded and commended in the Scripture, and so meet to be mentioned in the first place. He was the first in the distribution of the ages of the church that he makes. 2. He was the first that expressed his faith in duties of worship, or made public, solemn profession thereof, — the duty which he calls the Hebrews unto. 3. He was the first that suffered in the cause of Christ, or for a testimony given unto faith in him. 4. He suffered the utmost of what any among them could fear, even death itself, by the shedding of his blood; which they had not yet undergone, — they had “not yet resisted unto blood.” Wherefore on all accounts this was the meetest instance to begin withal, wherein his whole cause and argument, in all the parts of it, is confirmed.

Verse 4.— Pi>stei plei>ona zusi>an ]Azel para< Ka>i`n prosh>negke tw~| Qew~| , di j h=v ejmarturh>qh ei+nai di>kaiov , marturou~ntov ejpi< toiroiv aujtou~ tou~ Qeou~kai< di j aujth~v ajpoqanwona zusi>an. Vulg. Lat., “plurimam hostiam;” using a word in the superlative degree, because “plurem” in the comparative is not usual. “A greater host,” say the Rhemists, attending to the first signification of the word, but forsaking its sense. The Syriac, bf; aA;T]yæm]Dæ at;j;b]D, , “a sacrifice more (far more) excellent,” or “precious.’’ “Hostiam majoris pretii,” Beza; “a sacrifice of more worth” or “value,” referring it to the matter of the sacrifice. “Gratiorem,” “more acceptable.” jEmarturh>qh . Vulg. Lat., “testimonium consecutus est;” “he obtained testimony.’’ Syr., at;Wdh\s; yhiw]læ[\ tw;h\ , “there is extant (recorded) concerning him a testimony.” “Testimonium obtinuit,” “testimonio est ornatus;” he “obtained witness,” he was “adorned with this testimony.”

See of the word, verse 2. jEpi< toi~v dw>roiv aujtou~ , “muneribus ejus,” “de donis ejus.” Syr., HneB;w]Yq l[æ , “concerning his offering,” “the sacrifice that he offered.”

Ver. 4. — By faith Abel offered unto God a more excellent [acceptable] sacrifice than Cain; by which he obtained witness that he was righteous, God testifying of [unto or concerning] his gifts; and by it he being dead yet speaketh, [or is spoken of]. 1. The person instanced in is Abel, the second son of Adam, and first son of the promise, and that under the considerations mentioned before. 2. It is affirmed of him, that he “offered sacrifice unto God.” 3. The manner of it is declared in comparison with that of Cain; he “offered a more excellent sacrifice.” 4. Hereon there was with respect unto him a double consequent: (1) When he was alive, that “he obtained witness that he was righteous;” (2.) When he was dead, that “he yet speaketh.” 1. The person instanced in is Abel; he who was without example, without outward encouragement, without any visible theater, without any witness of his sufferings to transmit them unto others, but God alone; the first in the world who suffered death in the cause of Christ and his worship. And this he did from his own brother, from one that joined with him in the outward acts of divine worship; to give an example of the two churches, the suffering and the persecuting, to the end of the world. This hath made him famous in all generations; which, as Chrysostom thinks, is intended in the last clause of the words, e]ti lalei~tai , “he is yet spoken of;” that is, with fame and renown.

Obs. I. Every circumstance in suffering shall add to the glory of the sufferer; and those who suffer here for Christ without witness, as many have done to death in prisons and dungeons, have yet an allseeing Witness to give them testimony in due season. — “The righteous shall be had in everlasting remembrance;” and nothing that is done or suffered for God shall be lost for ever. 2. That which is affirmed in general of this person is, that “he offered sacrifice to God,” and that he did it “by faith:’ An account hereof is given us, Genesis 4:3-5, which the apostle hath respect unto. And it is there declared, — (1.) What time he offered this sacrifice; it was µymiyæ ÅQemi ”after the expiration of some time” or days, namely, after he and Cain were settled in their distinct callings, verse 3. Until then they had been under the instruction of their parents; but being now fixed in their own peculiar stations and callings, they made their distinct solemn profession of the worship of God; which is the sense of the place, though not observed by any expositors. (2.) The matter of his offering was “the firstlings of his flock, and of the fat thereof.” [1.] It was of living creatures, and therefore was made by mactation, or the shedding of blood; whence the apostle calls it zusi>a , “a sacrifice by mactation;” jbæz, , though in the text it comes under the name of hj;n]mi , which he renders by dw>ron , “a gift.” [2.] It was of the best. 1st. Whilst they were alive, “the firstlings of the flock;” which God afterwards took as his portion, Exodus 13:12. 2dly. When it was dead, it was of “the fat of them;” which God also claimed as his own, Leviticus 3:16, 7:25; — that is, the fat of those firstlings.

For his sacrifice was a holocaust, wherein, after the blood was shed at the altar, and offered unto God, the fat was burned on the altar, and the whole body at a distance from it it appears, therefore, that the sacrifice of Abel was, as unto the matter of it, both in itself and in God’s esteem, of the most precious and valuable things in the whole creation, subject unto man and his use. And even hence it may be called plei>ona zusi>an para< Ka>i`n , “a more excellent sacrifice than that of Cain,” which was only “of the fruit of the ground,” and that, it may be, gathered “raptim,” — without choice or judgment of what was most meet to be offered unto God. And it is for ever dedicated as a rule for the church in all ages, that, — Obs. II. We are to serve God with the best that we have, the best that is in our power, with the best of our spiritual abilities; which God afterwards fully confirmed. (3.) And he offered this sacrifice “to God,” tw~| Qew~| , hwO;hylæ , Genesis 4:3. This was, from the first institution of it, the highest and most peculiar way of owning and paying homage unto the Divine Being. Unto whomsoever sacrifice is offered, he is owned as God. And therefore when the Gentiles sacrificed to the devil, as they did, 1 Corinthians 10:20, they owned him thereby as “the god of this world,” 2 Corinthians 4:4.

And there are many superstitious observances in the Papacy that intrench on this idolatry. (4.) He offered it “by faith.” Now faith herein respects, [1.] The institution of the worship; and, [2.] The heart or mind of the worshippers. [1.] He did it by faith, because he had respect in what he did unto God’s institution, which consists of a command and a promise, which faith hath regard unto. It was not a service that he himself invented; for if it were, he could not have performed it in faith, unto whose formal nature it belongs to respect a divine command and promise. [2.] He did it in faith, in that he did it in the exercise of saving faith in God thereinHe did it not hypocritically, he did it not in a mere attendance unto the outward duty; but it was kindled in his own heart by the Holy Spirit, before it was fired on the altar from heaven. For, — Obs. III. God gives no consequential approbation of any duties of believers, but where the principle of a living faith goes previously in their performance. 3. It is observed by the apostle, that he thus offered “a better, a choicer, a more excellent sacrifice than Cain;” for the “plurimam” of the Vulgar Latin is not capable of any good interpretation. And the reason whence it was so must be inquired into. And, — (1.) We observed before, that as to the matter of it, it was better, more valuable and precious, than that of Cain. But this is not a sufficient cause of ascribing such an excellency and preference unto it, as that on the account thereof Abel should obtain such acceptance with God, and a testimony from him. “Firstlings of the flock, and their fat,” were better than ordinary “fruits of the ground;” but yet not so as to constitute such a difference. Besides, the design of the apostle is to declare the efficacy and prevalency of faith, and not of any especial kind of sacrifices. Wherefore di j h=v , “for which,” or “whereby,” in the next words, is to be referred unto pi>stei , “faith,” and not unto zusi>an , or “sacrifice,” though that be the next antecedent. Wherefore, — (2.) This difference was from his faith. And two things did depend thereon: [1.] That his person was justified in the sight of God antecedently unto his sacrifice, as we shall see immediately. [2.] On the account thereof his sacrifice was grateful and acceptable unto God, as is commonly observed from the order of the words, “TheLORD had respect unto Abel and to his offering.”

But yet it is not evident where the great difference lay. For Cain also no doubt brought his offering in faith: for he believed the being of God, that God is, with his omnipotent power in the creation of the world, as also his government of it with rewards and punishments; for all this he professed in the sacred offering that he brought unto the Lord. And it is a vain fancy of the Tar-gumist, who introduceth Cain and Abel disputing about these things, and Cain denying them all: for he made profession of them all in his offering or sacrifice. Wherefore it is certain that the faith of Abel and Cain differed, as in their especial nature, so in their acts and objects. For, — (1.) Cain considered God only as a creator and preserver, whereon he offered the fruits of the earth, as an acknowledgment that all these things were made, preserved, and bestowed on man, by him; but he had no respect unto sin, or the way of deliverance from it revealed in the first promise. The faith of Abel was fixed on God, not only as a creator, but as redeemer also; as him who, in infinite wisdom and grace, had appointed the way of redemption by sacrifice and atonement intimated in the first promise. Wherefore his faith was accompanied with a sense of sin and guilt, with his lost condition by the fall, and a trust in the way of redemption and recovery which God had provided. And this he testified in the kind of his sacrifice, which was by death and blood; in the one owning the death which himself by reason of sin was obnoxious unto; in the other the way of atonement, which was to be by blood, the blood of the promised Seed. (2.) They differed in their especial nature and acts. For the faith of Abel was saving, justifying, a principle of holy obedience, an effect of the Holy Spirit in his mind and heart: that of Cain was a naked, barren assent unto the truths before mentioned, which is usually described under the name of a common and temporary faith; which is evident from the event, in that God never accepted his person nor his offerings.

And these are the things which still make the hidden difference between the professors of the same faith and worship in general, whereof God alone is the judge, approving some, and rejecting others. So from the foundation of the world there was provision laid in to warn the church in all ages, that the performance of the outward duties of divine worship is not the rule of the acceptance of men’s persons with God. A distinction is made from the inward principle whence those duties do proceed. Yet will not the world receive the warning unto this day. Nothing is of a higher provocation, than that the same duty should be accepted in some, and rejected in others, and that because the persons of the one are accepted, and not of the other.

Many have no greater quarrel at religion, than that God had respect unto Abel and his offering, and not to Cain and his. 4. As to the consequences of Abel’s faith, — The first consequent of this efficacy of faith in Abel is, that “he obtained witness that he was righteous.” “By which;” that is, by which faith, as we showed before. “He was testified unto;” “he obtained witness;” — that is, from God himself. And this was so famous in the church, that he seems commonly to be called by that name, “the righteous Abel;” as he is by our Savior, speaking of him, Matthew 23:35. But we do not find any such testimony in express words given unto him in the Scripture. Wherefore the apostle proves his assertion by that wherein such a testimony is virtually contained. “For God,” saith he, “testified unto his gifts;” wherein he allegeth those words in Moses, “TheLORD had respect unto Abel and to his offering.” He testified, in the approbation of his offering, that he had respect unto his person: that is, that he judged, esteemed, and accounted him righteous; for otherwise God is no respecter of persons. Whomsoever God accepts or respects, he testifieth him to be righteous; that is, to be justified, and freely accepted with him. This Abel was by faith antecedently unto his offering. He was not made righteous, he was not justified by his sacrifice; but therein he showed his faith by his works: and God by acceptance of his works of obedience justified him, as Abraham was justified by works; namely, declaratively; he declared him so to be.

Obs. IV. Our persons must be first justified, before our works of obedience can be accepted with God; for by that acceptance he testifies that we are righteous.

By what way God gave this testimony unto the gifts or sacrifice of Abel, is not expressed. Most do judge that it was by causing fire to fall from heaven to kindle and consume his sacrifice on the altar. Certain it is that it was by some such assured token and pledge, as whereby his own faith was strengthened, and Cain provoked. For God did that with respect unto him and his offering which he did not towards Cain and his; whereby both of them knew how things stood between God and them. As Esau knew that Jacob had gotten the blessing, which made him resolve to kill him; so Cain knew that Abel and his offering were accepted with God, whereon he slew him.

And here we have the prototype of the believing and malignant churches in all ages; — of them who, under the profession of religion, are “born after the Spirit,” or after the promise; and those that are “born after the flesh” only. Then that began which the apostle affirms still to continue: “He that was born after the flesh persecuted him that was born after the Spirit; even so it is now,” Galatians 4:29. This was the first public, visible acting of the enmity between the seed of the woman and the seed of the serpent; for “Cain was of the wicked one” (the seed of the serpent), “and slew his brother,” 1 John 3:12. And a pledge or representation it was of the death of Christ himself from the same principle. And it being the first instance, and consequently the pattern and example of the two seeds in all ages, we may give a brief account of it. (1.) The foundation of the difference lay in their inward different principles. The one was a true believer, born of the Spirit, and heir of the promise; the other was of the evil one, under the power of the principles of sin and malice. Yet notwithstanding these different internal principles, they lived together for a season in outward peace, as believers and unbelievers may do, and as yet do. (2.) The occasion of acting this enmity in Cain, was the visible worship of God. Until that was undertaken and engaged in, he carried things quietly with his brother; as others walking in his way and spirit continue to do.

But from hence, on many accounts, they take occasion to act their enmity. (3.) In this public worship Abel attended diligently unto the mind of God and conduct of faith, as we have showed; Cain trusted unto the formality of the outward work, without much regard to either of them. And there is nothing wherein true believers do more carefully act faith according to the mind of God than in his solemn worship, according to the example of Abel, others adhering for the most part unto their own inventions. (4.) Hereon God manifested his approbation of the one and his disapprobation of the other; which provoked Cain to exercise his rage and malice unto the death of his brother. Their worship was different in the matter and manner of it. This provoked not Cain; he liked his own way better than his brother’s. But when there was testimony given of God’s acceptance of his brother and his worship, with a disapprobation of him and his, this he would revenge with the blood of his brother. God did not afterwards continue to give, nor doth he now give, any outward testimony of the approbation of one, and the disapprobation of another. Howbeit, a secret sense and fear hereof ariseth in the hearts of evil men, whence Satan fills them with envy and malice, and stirs them up unto persecution. For in themselves they find nothing of that spiritual advantage and refreshment which ariseth in the true worship of God unto sincere believers. And they on the other side do openly avow such a satisfaction in an apprehension of God’s acceptance of them, as that they can undergo any persecutions on the account thereof. This provokes the world; this was the rise, this is the progress of persecution. And we may learn, — Obs. V. That those whom God approves must expect that the world will disapprove them, and ruin them if it can.

Obs. VI. Where there is a difference within, in the hearts of men, on the account of faith and the want of it, there will for the most part be unavoidable differences about outward worship. So there hath been always between the true church and false worshippers.

Obs. VII. God’s approbation is an abundant recompence for the loss of our lives. All which are plain in this instance of Abel.

The second consequent of the efficacy of the faith of Abel, was after his death: “And by it he being dead yet speaketh.” “By it;” — that is, by the same faith; by the means of that faith that was the ground of his acceptance with God, whereon that which is ascribed unto his faith doth depend. And this is, that “he, being dead, yet speaketh.” Lalei~tai , being of a middle form, may be rendered either “he speaketh,” or “he is spoken of.” And accordingly this expression is variously interpreted. Some take it for the good fame and report that Abel had in all generations; he was celebrated, well spoken of, and yet continueth so to be. And this way the word is applied by most of the ancients. But it is not according to the mind of the apostle. For, (1.) It is evident that he ascribes something peculiar unto Abel, wherein others were not to be joined with him; but this of a good report is not so, but common to him with Noah, Abraham, and all the patriarchs, — they were spoken of, and their praise celebrated in the church no less than Abel’s. (2.) The apostle plainly proceeds in representing the story concerning him, and what fell out after his death, as expressed in the words of God himself, Genesis 4:10, “The voice of thy brother’s blood crieth unto me from the ground.” This is the speaking of Abel after his death which is here intended; and this was peculiar unto him, it is not affirmed of any one besides in the Scripture. (3.) The apostle interprets himself, Hebrews 12:24, where he directly ascribes this speaking unto the blood of Abel, as we shall see on that place, if God permit.

Obs. VIII. There is a voice in all innocent blood shed by violence. — There is an appeal in it from the injustice and cruelty of men unto God as the righteous judge of all. And of all cries, God gives the most open evidence that he hears it, and admits of the appeal. Hence most murders committed secretly are discovered; and most of those that are openly perpetrated, are openly avenged sooner or later by God himself. For his honor and glory are concerned to appear, upon the appeal to his justice which is made by innocent blood. Especially he is so, when men, in taking away the lives of others, would entitle him unto it, by doing it under a pretense of judgment (which is his), — by wicked judges and false witnesses, as it was in the case of Naboth; which he will not bear withal. Wherefore this voice, this speaking of blood, ariseth from the eternal law which God hath given unto mankind for the preservation of life from violence, whereof he hath taken on himself the supreme conservation and guarantee, Genesis 9:5,6.

But there is somewhat more in this speaking of the blood of Abel. For by the record of the Scripture God hath designed it unto other ends, in the way of an ordinance; as, (1.) That it should be a type of the future persecutions and sufferings of the church. (2.) That it might be a pledge of the certain vengeance that God will take in due time on all murderous persecutors. Abel, being dead, speaketh these words of our Savior, “Shall not God avenge his own elect, which cry day and night unto him? I tell you that he will avenge them speedily,” Luke 18:7,8. (3.) That it might be instructive unto faith and patience in suffering, as an example approved of God, and giving evidence unto future rewards and punishments.

And from this first instance the apostle hath given a mighty confirmation of his intention concerning the power and efficacy of faith, enabling men with blessed success to do and suffer according to the mind of God. For Abel did, by faith alone, 1. Obtain the blessing of the promise from his elder brother, as did Jacob afterwards. 2. By it, as apprehending the promise, his person was justified and accepted with God. 3. He was directed thereby to worship God, both as to matter and manner, according unto his own will. 4. He had a divine testimony given both as unto his person as righteous, and his duties as accepted, to his unspeakable consolation. 5. He had this honor, that God testified his respect unto him when he was dead, and made his blood as shed an ordinance unto the instruction of the church in all ages.

From these considerations this example was of great force to convince the Hebrews, that if indeed they were true believers, as he supposed of them, chapter 10:39, that faith would safely carry them through all the difficulties they had to conflict withal in their profession, unto the glory of God and their own eternal salvation. And we may learn, that, — Obs. IX. Whatever troubles faith may engage us into in the profession of it, with obedience according to the mind of God, it will bring us safely off from them all at last (yea, though we should die in the cause), unto our eternal salvation and honor.

VERSE 5.

His second instance is in Enoch; for he is the second man unto whom testimony is personally given that he “pleased God,” and was accepted with him. Others no doubt before him did so, and were so accepted; for he was “the seventh from Adam:” but as Abel was the first, so he is the second who was so peculiarly testified unto; and therefore the apostle instanceth in him in the second place, after Abel Ver. 5. — Pi>stei jEnwqh tou~ mh< ijdei~n za>naton , kai< oujc eujri>sketo , dio>ti mete>qhken aujtov pro< gasewv aujtou~ memartu>rhtai eujhresthke>nai tw~| Qew~| .

Ver. 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.

This Enoch hath a double testimony given unto him in the Scripture; one in the Old Testament, the other in the New. That in the Old Testament is unto his faith and holiness, Genesis 5. That in the New, is unto his being a prophet, and what he prophesied, Jude 14,15. But it is probable that all the holy fathers before the flood were prophets and preachers; as Enoch was a prophet, and Noah was a preacher of righteousness, 2 Peter 2:5. In their ministry did the Spirit of God strive with men; which at the flood he put an end unto, Genesis 6:3. Yea, by the Spirit of Christ, which was in them, 1 Peter 1:11, he preached repentance unto them, before they were cast into their eternal prison, 1 Peter 3:19. And these seem to have had a different ministry, for the declaration of the whole counsel of God. Noah was “a preacher of righteousness,” one that proposed the righteousness of God through the promise, to encourage men unto faith and repentance; as we say, a gospel-preacher. And Enoch preached the threatenings of the law, the future judgment, with the vengeance that would be taken on ungodly sinners, especially scoffers and persecutors; which is the substance of his prophecy or sermon recorded in the Epistle of Jude. And he seems to have given his name unto his son in a spirit of prophecy; for he called him jlæv;Wtm] , Genesis 5:21; — that is, “when he dieth,” there shall be a “dismission,” namely, of mankind from the earth; for he died just before the flood. The first of these testimonies the apostle here makes use of, and so expounds it as to take away sundry difficulties that in itself it is liable to. µyhiOla’ wOtao jqæl; , “ God took him;” which the author of the Book of Wisdom expounds in a severe sense, “God took him away, lest wickedness should alter his understanding,” chapter 4:11, groundlessly.

The apostle renders it by “translated him;” that is, into a more blessed state. And WNn,yaew] , “and he Was not,” which some of the Jews would have to intimate his death, the apostle renders by, “he was not found,” — that is, any more amongst men; and gives the reason of it, namely, “because God had translated him” into another world. And as unto what is affirmed in the story, that he “walked with God,” the apostle interprets it as a testimony that “he pleased God;” which makes plain the mind of the Holy Ghost in the words of Moses.

Of this Enoch it is affirmed, 1. That he was “translated;” 2. The end of that translation is declared, “that he should not see death;” 3. The consequent of it, “he was not found;” 4. The efficient cause of that translation, and the reason of that consequent, he was not found, “because God had translated him;” 5. The means of this translation on his own part, it was “by faith;” 6. The proof hereof, “for before his translation he had this testimony, that he pleased God:” which must be opened briefly. 1. It is affirmed of him that he was “translated;” translated out of one state and condition into another. There are but two states of good men, such as Enoch was, from first to last: (1.) The state of faith and obedience here in this world. This Enoch lived in three hundred years; so long he lived and “walked with God.” To “walk with God,” is to lead a life of faith in covenant obedience unto God Ëlehæt]Yiwæ , “he walked;” the same word whereby God prescribeth covenant obedience unto Abraham, ynæp;l] Ëlehæt]hi , Genesis 17:1. The word in both places, in the same conjugation of Hithpael, signifies a “continued walk up and down,” every way. So to walk with God, is in all our ways, actions, and duties, to have a continual regard unto God, by faith in him, dependence on him, and submission to him. This state Enoch had lived in and passed through. (2.) The other state is a blessedness in the enjoyment of God. No other state of good men is once intimated in the Scripture, or consistent with God’s covenant. Wherefore Enoch being translated from the one, was immediately instated in the other, as was Elijah afterwards. As unto any further conjectures of the particular place where, or condition wherein he is, the Scripture leaves no room for them; and those that have been made have been rash and foolish. Some things we may observe, to explain this translation. (1.) It was of the whole person, as unto state and condition. “Enoch was translated;” his whole person, soul and body, was taken out of one condition, and placed in another. (2.) Such a translation, without a dissolution of the person, is possible; for as it was afterwards actually made in Elijah, so the apostle intimates the desirable glory of it, 2 Corinthians 5:4, “We groan, not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” (3.) Unto this translation there is a change required, such as they shall have who will be found alive at the coming of Christ: “We shall not all sleep, but we shall all be changed,” 1 Corinthians 15:51. The same change in the bodies of them that are translated as there is in those that are raised from the grave is necessary unto this translation. They must be made incorrupt, powerful, glorious, spiritual, 1 Corinthians 15:42-44. So was it with the body of Enoch, by the power of God who translated him; his body was made in a moment, in the twinkling of an eye, incorrupt, spiritual, immortal, meet for the blessed habitation above. So was Enoch translated. (4.) If any one shall ask why Enoch was not joined with Elijah, who was afterwards in like manner translated, at his appearance with the Lord Christ in his transfiguration, but Moses rather, who died, Matthew 17:3; I say, although I abhor all curiosities in sacred things, yet it seems to be agreeable unto the mind of God, that, — the discourse which they had then with the Lord Jesus Christ being about the accomplishment of the law in his death, as it was, — Moses who was the lawgiver, and Elijah the most zealous defender of it, should be employed in that service, and not Enoch, who was not concerned therein. 2. The next end of this translation was, “that he should not see death;” or this was the effect of it, that he should not die. Death being the great object of sensible consideration, it is expressed by words of sense, seeing it tasting it, and the like. And two things are intended herein: (1.) That this translation was without death, it was not by death. The Hebrew word jqæl; , “took,” “God took him,” Genesis 5:24, being applied unto his taking away a person by death, Ezekiel 24:16,18, doth not necessarily prove that he died not. But it is here interpreted by the apostle that this taking away was by a translation from one state unto another, without the intervention of death. (2.) That, in a way of eminent grace and favor, he was freed from death.

The great Lawgiver put in an exception unto the general sanction of the law, that all sinners should die: and this being in itself and its own nature penal, as also destructive of our present constitution, in the dissolution of soul and body, an exemption from it was a signal grace and favor.

And this was a divine testimony that the body itself is also capable of eternal life. When all mankind saw that their bodies went into the dust and corruption universally, it was not easy for them to believe that they were capable of any other condition, but that the grave was to be their eternal habitation, according to the divine sentence on the entrance of sin, “Dust thou art, and unto dust shalt thou return.” But herein God gave us a pledge and assurance that the body itself hath a capacity of eternal blessedness in heaven. But whereas this evidence of a capacity in the body to enjoy eternal life and blessedness was confined unto such as never died, it could not be a convincing pledge of the resurrection of bodies over which death once had a dominion. This, therefore, was reserved for the resurrection of Christ. 3. Another consequent of this translation is, that” he was not found.” In the text of Moses it is only WNn,yaew] , “and he was not.” He went away, and was no more among men; as David expresseth his departure from among men, Psalm 39:14, yNin,yaew] Ëleae µr,f,B] , — before I go away, and I be not;” that is, in this world any more. But in the exposition of the apostle something further is intimated. Enoch was the principal patriarch in the world, and besides, a great prophet and preacher. The eyes of all men about were upon him. How God “took him” is not declared. Whether there was any visible sign of it, as there was unto Elisha in the taking up of Elijah, 2 Kings 2:11, is uncertain. But doubtless, upon the disappearing of so great a person from the world, there was great inquiry after him. So when Elijah was taken up into heaven, though there was a visible sign of it, and his divine rapture was evident, yet the sons of the prophets, because of the rarity of the thing, would search whether he were not let down again on some mountain, or in some valley; “and they sought three days, and found him not,” verses 16,17. The apostle seems to intimate some such thing in the old world upon the disappearance of Enoch: they made great search after him, but “he was not found.” And therefore, — 4. He adds the reason why he could not be found on the earth, namely, “because God had translated him” into another state and condition. And herein he gives us the principal efficient cause of his translation; it was an act of God himself, namely, of his power, grace, and favor. And when he did no more appear ( WNn,yae ), when he was not found (oujc eujri>sketo ), this was that which all the godly were satisfied in, — it was because God had translated him; whereof there was such evidence as was sufficient security for their faith, although at present we know not what it was in particular. But the apostle doth not only declare the truth of the thing, but also that it was a matter known unto the church in those days; whereon its use did depend. 5. This the apostle (which was alone unto his present purpose), ascribes unto his faith: “By faith he was translated.” He was so, (1.) Not efficiently; faith was not the efficient cause of this translation; it was an immediate act of divine power. (2.) Not meritoriously; for it is recorded as an act of sovereign grace and favor. But, (3.) Instrumentally only, in that thereby he was brought into that state and condition, so accepted with God, as that he was capable of so great grace and favor. But his being made an instance of this divine grace, for the edification of the church in all ages, was an act of sovereignty alone.

And this is peculiar unto these first two instances of the power of faith; that in the one it led him unto death, a bloody death; in the other it delivered him from death, that he did not die at all.

In the field of conjectures used on this occasion, I judge it probable, (1.) That his rapture was visible, in the sight of many that feared God, who were to be witnesses of it unto the world, that it might be his ordinance for the conviction of sinners, and the strengthening of the faith of the church, as also an exposition of the first promise. (2.) That it was by the ministry of angels, as was that of Elijah. (3.) That he was carried immediately into heaven itself, and the presence of God therein (4.) That he was made partaker of all the glory which was allotted unto the heavenly state before the ascension of Christ; concerning which see our discourse of the Person of Christ. But, — Obs. I. Whatever be the outward different events of faith in believers in this world, they are all alike accepted with God, approved by him, and shall all equally enjoy the eternal inheritance.

Obs. II. God can and doth put a great difference, as unto outward things, between such as are equally accepted before him. — Abel shall die, and Enoch shall be taken alive into heaven.

I am fully satisfied, from the prophecy of Enoch, recorded by Jude, that he had a great contest with the world about faith, obedience, the worship of God, with the certainty of divine vengeance on ungodly sinners, with the eternal reward of the righteous. And as this contest for God against the world is exceeding acceptable unto him, as he manifested afterwards in his taking of Elijah to himself, who had managed it with a fiery zeal; so in this translation of Enoch upon the like contest, he visibly judged the cause on his side, confirming his ministry, to the strengthening of the faith of the church, and condemnation of the world.

Wherefore, although it be a dream, that the two witnesses mentioned Revelation 11:3-5 are Enoch and Elias personally, yet because their ministry is to bear testimony for God and Christ against the world, thereby plaguing and tormenting the men that dwell on the earth, verse 10, as they also did, there may be an allusion unto them and their ministry.

And whereas there are two ways of the confirmation of a ministry; first, By suffering, and that sometimes to death, as did Abel; and, secondly, By God’s visible owning of them, as he did Enoch: both these are to befall these two witnesses, who are first to be slain, and then taken up into heaven; first to suffer, and then to be exalted.

Obs. III. There is no such acceptable service unto God, none that he hath set such signal pledges of his favor upon, as zealously to contend against the world in giving witness to his ways, his worship, and his kingdom, or the rule of Christ over all. And, — Obs. IV. It is a part of our testimony, to declare and witness that vengeance is prepared for ungodly persecutors, and all sorts of impenitent sinners, however they are and may be provoked thereby.

Obs. V. The principal part of this testimony consists in our own personal obedience, or visible walking with God in holy obedience, according to the tenor of the covenant, 2 Peter 3:11,14. And, — 6. This the apostle affirms of Enoch in the last place: “For before his translation he had this testimony, that he pleased God.”

These words are an entrance into the proof of the apostle’s assertion, namely, that it was “by faith Enoch was translated;” which he pursues and confirms in the next verse. He was translated by faith; for before that translation he had that testimony. For it is said of him, that “he walked with God three hundred years;” after which he was translated. The apostle doth not say that this was testified of him before his translation, as signifying the time of the giving that testimony unto him; for it was not until many generations afterward: but this testimony, when given him, did concern the time before his translation, as it doth evidently, Genesis 5:22,24.

That of “walking with God,” in Moses, the apostle renders by “pleasing of God;” for this alone is well-pleasing to him. His pleasure, his delight is in them that fear him, that walk before him. And the apostle gives us the whole sense of the divine testimony, that he walked with God, namely, so as that his walk with God was well-pleasing unto him, — that it was accepted with him, and his person therein.

And this also is peculiar unto these first two instances, that they had an especial testimony from God, as unto the acceptance of them and their services. So it is testified of Abel, that “theLORD had respect unto him and to his offering;” and of Enoch, that “he pleased God;” both of them being declared to be righteous by faith.

And we may observe from the whole, that, — Obs. VI. It is an effect of divine wisdom, as to dispose the works of his providence and the accomplishment of his promises unto an ordinary established rule, declared in his word, which is the only guidance of faith; so sometimes to give extraordinary instances in each kind, both in a way of judgment and in a way of grace and favor. — Of the latter sort was the taking of Enoch into heaven; and of the former was the firing of Sodom and Gomorrah from heaven. Such extraordinary acts, either the wicked security of the world or the edification of the church doth sometimes make necessary.

Obs. VII. Faith in God through Christ hath an efficacy in the procuring of such grace, mercy, and favor in particular, as it hath no ground in particular to believe. — Enoch was translated by faith; yet did not Enoch believe he should be translated, until he had a particular revelation of it.. So there are many particular mercies which faith hath no word of promise to mix itself withal, as unto their actual communication unto us; but yet, keeping itself within its bounds of trust and reliance on God, and acting by patience and prayer, it may be, and is, instrumental in the procurement of them.

Obs. VIII. They must walk with God here who design to live with him hereafter, or they must please God in this world who would be blessed with him in another.

Obs. IX. That faith which can translate a man out of this world, can carry him through the difficulties which he may meet withal in the profession of faith and obedience in this world — Herein lies the apostle’s argument. And this latter, the Lord Jesus Christ hath determined to be the lot and portion of his disciples. So he testifies, John 17:15, “I pray not that thou shouldest take them out of the world; but that thou shouldest keep them from the evil.”

In these two instances of Abel and Enoch we have a representation of the state of the old world before the flood. There were two sorts of persons in it; — believers, and such as believed not. Among these there were differences about religion and the worship of God, as between Abel and Cain. Some of them were approved of God, and some were not. Hence arose persecution on the part of the world; and in the church, the wicked, scoffing, persecuting world, was threatened by predictions of judgments and divine vengeance to come, as they were in the preaching and prophecy of Enoch. God in the meantime exercised patience and long-suffering towards them that were disobedient, 1 Peter 3:20; yet not without some instances of his especial favor towards believers. And thus it is at this day.

VERSE 6.

There being no direct mention made of faith in the testimony given unto Enoch, but only that by walking with God he pleased him, the apostle in this verse proves from thence that it was by faith that he so pleased God, and consequently that thereby he obtained his translation.

Ver. 6. — Cwrijv de< pi>stewv ajdu>naton eujaresth~sai? pisteu~sai gamenon tw~| Qew~| ejsti< , kai< toi~v ejkzhtou~sin aujto>n misqapodo>thv gi>netai .

Eujaresth~sai. Tw~| Qew~| is not in the orlginal, but is in all the old translations, and is to be supplied. We add “him,” as contained in the word, and not as a supplement.

Ver. 6. — But without faith [it is] impossible to please him. For it behoveth him that cometh to God, to believe that he is [a God to him, or his God], and [that] he is a rewarder of them that diligently seek him.

The assertion of the apostle whereon he builds his exhortation is, that Enoch was translated by faith. The proof of this assertion he expresseth in the way of a syllogistical argument. The proposition he lays down in the verse foregoing, Enoch had a divine testimony that he pleased God. The assumption consists in this sacred maxim, “Without faith it is impossible to please God:” whence the conclusion follows, by the interposition of another argument of the same kind, namely, that whereby Enoch pleased God, by that he was translated; for his translation was the consequent and effect of his pleasing God. And, thirdly, he gives an illustration and confirmation of his assumption, “For he that cometh to God,” etc.

The adversative particle de> , “but,” constitutes this form of argument, “He pleased God; but without faith it is impossible,” etc. 1. In the proposition itself, the form and matter of it may be considered. (1.) As unto the form, there is a positive affirmation included in the negative: “Without ‘faith it is impossible to please God;” that is, faith is the only way and means whereby any one may please God. So cwri>v is frequently used to intimate the affirmation of the contrary unto what is denied. John 1:3, Cwri— “Without him nothing was made;” that is, ‘Every thing was made by him.’ John 15:5, Cwristrength, ye must do all things.’ Romans 10:14, “How shall they hear cwrissontov ;” — “without a preacher?” that is, ‘All hearing is by a preacher.’ See Hebrews 7:20, 9:7,18. Wherefore, “Without faith it is impossible to please God,” is the same with, ‘All pleasing of God is, and must be, by faith, it being impossible it should be otherwise.’ And this sense of the words is necessary unto the argument of the apostle, which is to prove the power and efficacy of faith with respect unto our acceptation with God. (2.) As unto the matter of the proposition, that which is denied without faith, or that which is enclosed unto the sole agency of faith, is eujaresth~sai , “to please,” “placere,” “beneplacere.” The verb is used only in this epistle, in these two verses, and Hebrews 13:16, in the passive voice, “God is well-pleased;” “promeretur Deus,” Vulg. Lat., without any signification. The adjective, euja>restov , is used frequently, and constantly applied unto persons or things that are accepted with God, Romans 12:1,2, 14:18; 2 Corinthians 5:9; Ephesians 5:10; Philippians 4:18; Colossians 3:20. Three things are here included in it: [1.] That the person be accepted with God, that God be well-pleased with him. [2.] That his duties do please God, that he is well-pleased with them, as he was with the gifts of Abel and the obedience of Enoch. So Hebrews 13:16. [3.] That such a person have testimony that he is righteous, just or justified, as Abel and Enoch had, and as all true believers have in the Scripture.

This is that pleasing, of God which is enclosed unto faith alone. Otherwise there may be many acts and duties which may be materially such as God is pleased with, and which he will reward in this world, without faith: such was the destruction of the house of Ahab by Jehu. But the pleasing of God under consideration includes the acceptance with God of the person and his duties, or his justification before him. And this regulates the sense of the last clause of the verse. Our coming unto God, and believing in him, must be interpreted with respect unto this well-pleasing of him.

This is so by faith, as that without it it is “impossible.” Many in all ages have attempted thus to please God without faith, and yet continue so to do. Cain began it. His design in his offering was to please God; but he did it not in faith, and failed in his design. And this is the great difference always in the visible church. All in their divine worship profess a desire to please God, and hope that so they shall do, — to what purpose else was it to serve him? — but, as our apostle speaks, many of them seek it not by faith, but by their own works and duties which they do and perform, Romans 9:32. Those alone attain their end who seek it by faith. And therefore God frequently rejects the greatest multiplication of duties, where faith is wanting, Isaiah 1:11-15, Psalm 40. 2. Wherefore, saith the apostle, this is a fundamental maxim of religion, namely, ‘It is impossible to please God any other way but by faith.’ Let men desire, design, and aim at it whilst they please, they shall never attain unto it. And it is so impossible, (1.) From divine constitution. Hereunto the Scripture bears testimony from first to last, namely, that none can, that none shall, ever please God but by faith, as our apostle pleads at large, Romans 3:5. (2.) From the nature of the thing itself, faith being the first regular motion of the soul towards God, as we shall see immediately.

Howbeit the contrary apprehension, namely, that men by their works and duties may please God without faith, as well as by faith, or in the same manner as with faith, is so deeply fixed in the minds of men, as that it hath produced various evil consequences. For, — (1.) Some have disputed with God himself, as if he dealt not equally and justly with them, when he was not well pleased with their duties, nor accepted themselves. Cain was so, being thereon not more wrathful with his brother than with God himself, as is plain in the rebuke given unto him, Genesis 4:5-7. So did the Jews frequently: “Wherefore have we fasted, and thou seest not? “ Isaiah 58:3. And so it is with all hypocrites unto this day: should they at any time be convinced that God is not pleased either with their persons or their duties, especially the duties of religious worship which they perform unto him, — which they judge to be every whir as good as theirs who are accepted, — they are angry in their hearts with God himself, and judge that he deals not well with them at all. (2.) This is that which keeps up hatred, feuds, and persecutions, in the visible church. The greatest part generally are contented with the outward performance of duties, not doubting but that by them they shall please God. But when they find others professing that the sincerity of saving faith, and that working, in serious repentance, and universal obedience unto God, are necessary unto this pleasing of God, whereby their duties are condemned, their countenances fall, and they are full of wrath, and are ready even to slay their brethren. There is the same difference, the same grounds and reasons of it, between true believers and persecuting hypocrites still, as was between Abel and Cain. All profess a design to please God, as they both did; all perform the same outward duties, the one commonly more attending unto the rule of them than the other, as they did: but the one sort plead a secret interest in divine favor and acceptation by faith, that is invisible; the other trust unto their outward works; whence an endless difference doth arise between them. (3.) This hath been the foundation of all superstition in divine worship.

For a secret apprehension that God was to be pleased with outward works and duties, as Cain thought, was the reason of the multiplication of innumerable rites and ceremonies in divine service; of all the masses, purgatories, pilgrimages, vows, disciplines, idolatries, that constitute the Roman church. They were all found out in answer unto the inquiry made, Micah 6:6,7, “Wherewith shall I come before theLORD, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will theLORD be pleased with thousands of rams, or with ten thousands of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul?” Hence one pretended duty, that shall have something to commend it, as its charge, its difficulty, or its beauty as it is adorned, must be added unto another; — all to please God without faith. (4.) This hath stirred up and maintained innumerable controversies in the church in all ages. Some openly contend that this pleasing of God is the fruit of the merit of our own works, and is not attained by faith. And others endlessly contend to bring our works and duties into the same order and causality, as unto our acceptance before God, with faith itself; and think it as true. as unto the end of the apostle’s discourse, — namely, our pleasing of God and being accepted with him, — that without our works it is impossible to please God, as it is that without faith it is impossible to please him: which is to overthrow both his argument and design.

Wherefore, unless we hold fast this truth, namely, that whatever be the necessity of other graces and duties, yet it is faith alone whereby we please God, and obtain acceptance with him, we condemn the generation of the righteous in their cause from the foundation of the world, take part with Cain against Abel, and forego our testimony unto the righteousness of God in Christ. And, — Obs. I. Where God hath put an impossibility upon any thing, it is in vain for men to attempt it. From the days of Cain multitudes have been designing to please God without faith, — all in vain; like them that would have built a tower whose top should reach to heaven. And, — Obs. II. It is of the highest importance to examine well into the sincerity of our faith, whether it be of the true kind or no, seeing thereon depends the acceptance of our persons and all our duties. None ever thought that God was to be pleased without any faith at all; the very design of pleasing him avows some kind of faith: but that especial kind of faith whereby we may be justified, they regard not. Of these things I have treated fully in my book of Justification. f6 3. Of this assertion the apostle gives a further confirmation or illustration, by showing the necessity of faith unto acceptance with God. And this he doth by declaring the duty of every one that would be so accepted: “For it behoveth him that cometh unto God to believe,” etc. Wherein we have, (1.) The assertion of the duty prescribed; “It behoveth him,” or he must. (2.) The subject spoken of; which is, “he that cometh unto God.” (3.) the duty prescribed; which is, to “believe.” (4.) The object of this faith prescribed as a duty, which is twofold; [1.] That “God is;” [2.] That “he is the rewarder of them that diligently seek him.”

That he gives a reason and proof of what he had before asserted is declared in the illative conjunction, “for:” This makes the truth herein manifest. (1.) He makes application of his assertion to every one concerned in particular in a way of duty. ‘Whoever he be that hath this design to come to God, and to be accepted with him, he ought, he must do so. This is his duty, from which no one living shall have an exemption.’ (2.) The subject spoken of is, “He that cometh unto God.” Prose>rcomai in general signifies any access, or coming to any person or thing; nor is it used in a sacred sense anywhere in the New Testament but only in this epistle, and 1 Peter 2:4. But the simple verb, e]rcomai , is frequently so used. And this coming unto God signifies in particular an access or approach unto him in sacred worship. See Hebrews 10:1, with the exposition. But in general, as in this place, and chapter 7:25, 1 Peter 2:4, it denotes an access of the person into the favor of God, including the particular addresses unto him with his duties. We must therefore inquire what it is thus to come to God, and what is required thereunto; that we may understand what it is that the apostle makes believing so necessary unto, and whereby he proves that “without faith it is impossible to please God.” And, — [1.] There is required thereunto a previous sense of a wanting, lost condition in ourselves, by a distance from God. No man designs to come to God but it is for relief, satisfaction, and rest. It must be out of an apprehension that he is yet at such a distance from God as not to be capable of relief or rest from him; and that in this distance he is in a condition indigent and miserable; as also that there is relief and rest for him in God.

Without these apprehensions no man will ever engage in a design to come unto God, as having no reason for it nor end in it. And this can be wrought in none sincerely but by faith. All other powers and faculties in the souls of men, without faith, do incline and direct them to look for rest and satisfaction in themselves. This was the highest notion of those philosophers who raised human wisdom into an admiration, namely, the Stoics, “That every one was to seek for all rest and satisfaction in himself, and in nothing else;” and so they came at length expressly to make every man a god to himself. Faith alone is the gracious power which takes us off from all confidence in ourselves, and directs us to look for all in another; that is, in God himself. And therefore it must see that in God which is suited to give relief in this condition. And this is contained in the object of it as here proposed, as we shall see. [2.] There must antecedently hereunto be some encouragement given unto him that will come to God, and that from God himself. A discovery of our wants, indigence, and misery, makes it necessary that we should do so; but it gives no encouragement so to do, for it is accompanied with a discovery of our unworthiness so to do, and be accepted in doing it. Nor can any encouragement be taken from the consideration of the being of God, and his glorious excellencies absolutely; nor is that anywhere in the Scripture absolutely and in the first place proposed for our encouragement. This, therefore, can be nothing but his free, gracious promise to receive them that come unto him in a due manner; that is, by Christ, as the whole Scripture testifieth. For what some pretend concerning coining unto God by encouragements taken from general notions of his nature, and his works of creation and providence, without any promise, is an empty speculation; nor can they give any single instance of any one person that ever came to God, and found acceptance with him, without the encouragement of divine revelation, which hath in it the nature of a promise. Faith, therefore, is necessary unto this coming to God, because thereby alone we receive, lay hold of, embrace the promises, and are made partakers of them; which the apostle not only expressly affirmeth, but makes it his design to prove in a great part of the chapter, as we shall see. There is nothing, therefore, more fond, more foreign to the apostle’s intention, than what is here ignorantly and weakly by some pretended; namely, that faith here is nothing but an “assent unto the truth of the being of God, and his distribution of rewards and punishments,” without any respect unto the promise, that is, unto Christ and his mediation, as will yet further appear. Wherefore, — [3.] To come to God, is to have an access into his favor, — to “please God,” as did Enoch; so to come as to be accepted with him. There may be a coming to God with our duties and services, as did Cain, when we are not accepted; but the apostle treats in this place only of an access with acceptance into his grace and favor, as is manifest from his instance, his design, and argument. (3.) For those that have this design, it is their duty to “believe.” This is the only way and means of attaining that end. Whence believing itself is often called coming to God, or coming to Christ, Isaiah 55:1,3; John 6:37,44, 7:37. And it is by faith alone that we have an access into this grace, Romans 5:2; that is, whereby we thus come to God. (4.) The object of this faith, or what in this case we ought to believe, is twofold: [1.] The being of God; “Believe that he is.” [2.] His office; in that “he is the rewarder of them that diligently seek him.”

The Syriac translation seems to make but one entire object of faith in the words, namely, that God is a rewarder, referring both the verb e]sti , and gi>netai , unto misqapodo>thv : as if it were said, “must believe that God is, and will be, the rewarder of them that diligently seek him,” — namely, in this world and hereafter also. But I shall follow the usual distinction of the words. [1.] The first thing to be believed is, that “God is.” The expression seems to be imperfect, and something more is intended than the divine being absolutely, as, his God.

The schoolmen, and sundry expositors on the place, as Catharinus, Salmeron, Tena, etc., dispute earnestly how the being of God, which is the object of natural science, seeing it may be known by the light of reason, can be proposed as the object of faith, which respects only things unseen, inevident, supernatural, made known by revelation only. And many distinctions they apply unto the solution of this difficulty. For my part, I no way doubt but the same thing or verity may on diverse respects be the object of reason and faith also. So is it when that which is consistent with reason, and in general discoverable by it, as the creation of the world, is more distinctly and clearly proposed unto faith by divine revelation; which doth not destroy the former assent on principles of reason, but confirms the mind in the persuasion of the same truth by a new evidence given unto it. But the apostle speaks not here of any such assent unto the truth of the being and existence of God as may be attained by reason or the light of nature; but that which is the pure object of faith, which the light of reason can no way reach unto. For that he treats of such things only, is evident from the description which he premiseth of the nature of faith, namely, that it is “the evidence of things not seen.” And it is such a believing of the being of God as gives encouragement to come unto him, that we who are sinners may find favor and acceptance with him. And that apprehension which men may have of the being of God by the light of nature, yea, and of his being a rewarder, Cain had, as we have showed; and yet he had no share in that faith which the apostle here requires. Wherefore it is evident, from the context, the circumstances of the subject-matter treated on, and the design of the apostle, that the being or existence of God proposed as the object of our faith, to be believed in a way of duty, is the divine nature with its glorious properties or perfections, as engaged and acting themselves in a way of giving rest, satisfaction, and blessedness, unto them that come unto him.

When we are obliged to believe that he is, it is what he proposeth when he declareth himself by that name, I AM, Exodus 3:14; whereby he did not only signify his existence absolutely, but that he so was, as that he would actually give existence and accomplishment unto all his promises unto the church. So when he revealed himself unto Abraham by the name of “Almighty God,” Genesis 17:1, he was not obliged to believe only his “eternal power and Godhead,” which are intelligible by the light of nature, Romans 1:20, but also that he would be so unto him, in exerting his almighty power on his behalf; whereon he requires of him that he should “walk before him and be perfect.” Wherefore the believing that God is, “I AM,” the “Almighty God,” is to believe him as our God in covenant, exercising the holy properties of his nature, his power, wisdom, goodness, grace, and the like, in a way of giving rest and blessedness unto our souls· For all this he required Abraham to believe, as the ground of the covenant on his part; whereon he requires universal obedience from him.

To suppose that the apostle intends by that faith whereby we may come to God, and find acceptance with him, nothing but an assent unto the being of God absolutely considered, which is altogether fruitless in the generality of mankind, is a vain notion, unsuited unto his design. Wherefore, — Obs. III. God himself, in his self-sufficiency and his all-sufficiency, meet to act towards poor sinners in a way of bounty, is the first motive or encouragement unto, and the last object of faith. See Isaiah 50:10; 1 Peter 1:21. [2.] The second thing which, in order unto the same end of acceptance with God, we are required to believe, is, “that he is, or will be, “a rewarder of them that diligently seek him;” that is, he will act in all things towards them suitably unto the proposal which he makes of himself unto faith when he says, “I AM,” and “I am God Almighty,” or the like.

Two things may be considered in this object of faith: 1st. The assertion of the truth itself; “God is a rewarder.” 2dly. The limitation of the exercise of that property as unto its object; unto “them that diligently seek him.”

And this limitation wholly excludes the general notion, of believing in rewards and punishments from God, present and future, from being here intended; for it is confined only unto the goodness and bounty of God towards believers, — “those that seek him.” His dealing with them is not exactly according unto distributive justice with respect unto themselves, but in a way of mercy, grace, and bounty. For “the reward is of grace, and not of works.” 1st. That which these words of the apostle have respect unto, and which is the ground of the faith here required, is contained in the revelation that God made of himself unto Abraham, Genesis 15:l, “Fear not, Abram; I am thy shield, and thy exceeding great reward.” God is so a rewarder unto them that seek him, as that he himself is their reward; which eternally excludes all thoughts of merit in them that are so rewarded. Who can merit God to be his reward? Rewarding in God, especially where he himself is the reward, is an act of infinite grace and bounty. And this gives us full direction unto the object of faith here intended, namely, God in Christ, as revealed in the promise of him, giving himself unto believers as a reward (to be their God), in a way of infinite goodness and bounty. The proposal hereof is that alone which gives encouragement to come unto him, which the apostle designs to declare. 2dly. This further appears from the limitation of the object, or of those unto whom he is thus a rewarder; namely, such as “diligently seek him.”

Zhtei~n , to “seek” the Lord, is used in general for any inquiry after him, from the light of nature or otherwise, Acts 17:27. But ejkzhtei~n , the word here used by the apostle, argues a peculiar manner of seeking, whence we render it “diligently seek him.” But this duty of seeking God is so frequently enjoined in the Scripture, and so declared to consist in faith acting itself in prayer, patience, and diligent attendance unto the ways of God’s manifestation of himself in his ordinances of worship, that I shall not here insist upon it. Only I shall observe some things that are necessary unto the interpretation of the place. (1st.) To seek God, is to do so according to some rule, guiding us both what way we are to go, and what we are to expect with him and from him.

Those that sought him without such a rule, as the apostle tells them, did but strive eij yhlafh>seian , to “feel after him,” as men feel after a thing in the dark, when they know neither what it is nor how to come at it, Acts 17:27. (2dly.) This rule neither is, nor ever was, nor can be, any other but the rule of God’s covenant with us, and the revelation made of himself therein. In the state of original righteousness, man was bound to seek God (for this is eternally indispensable to all creatures, until we come to the full fruition of him) according to the tenor of the covenant of works. His seeking of God consisted in the faith and works of obedience required in that covenant.

And there is now no way to seek God but according to the revelation that he hath made of himself in the covenant of grace, and the terms of obedience required therein. All other seeking of God is vain, and not prescribed unto us in a way of duty. All those who do attempt it do “wax vain in their imaginations, and their foolish hearts are darkened.” When once we have the knowledge of this rule, when God hath revealed his covenant unto us, and the confirmation of it in Christ, all things are plain and clear, both how we may find God, and what we shall find in him. (3dly.) This seeking of God is progressive, and hath various degrees. For there is, [1st .] Antecedent unto it, God’s finding of us in a way of sovereign grace and mercy. So “he is found of them that sought him not,” Isaiah 65:1. And if he had not so sought us, we should never have sought after him; for “herein is love, not that we loved God, but that he loved us” first. [2dly .] In itself, it takes in our first conversion unto God. To seek God, is to seek his grace and favor in Christ Jesus, to seek his kingdom and righteousness, to turn and adhere unto him in faith and love unfeigned. [3dly .] A diligent attendance unto all the ways of duty and obedience which he hath prescribed unto us. “Hearken to me, ye that follow after righteousness, ye that seek theLORD,” Isaiah 51:1. [4thly .] A patient waiting for the accomplishment of the promises, which the apostle so celebrates in Abraham. Wherefore, — (4thly.) This diligent seeking of God, in them unto whom God will be a rewarder in a way of goodness and bounty, is an access unto him by faith, initial and progressive, according to the tenor of the covenant of grace in Christ Jesus, that we may find favor and acceptance with him. So did Abel seek God, when he offered a bloody sacrifice, in faith of the future propitiation by the Seed of the woman. So did Enoch seek God, when he walked before him in covenant-obedience. Neither will God be such a rewarder as is here intended, he will not give himself as a reward unto any but those that seek him after this way.

Obs. IV. Those who seek God only according to the light of nature, do but feel after him in the dark, and they shall never find him as a rewarder, namely, such as is here described, though they may have pregnant notions of his justice, and of rewards and punishments according unto it.

Obs. V. Those who seek him according to the law of works, and by the best of their obedience thereunto, shall never find him as a rewarder, nor attain that which they seek after; as the apostle expressly declares, Romans 9:31,32.

I have insisted the longer on the exposition of this verse, both on the account of the important truths contained in it, as also because some of late have endeavored to wrest this text, as they do other scriptures, as though it should teach that no other faith was required unto the justification of them of old but only an assent unto the being of God, and his wisdom, righteousness, and power, in governing the world with rewards and punishments; so to exclude all consideration of the promise of the Lord Christ and his mediation from their faith. So is the place expounded by Crellius, and Grotius who followeth him, with his admirers, and others that borrow falsehoods from them. But as that assent is supposed and included herein, as necessary unto all religion, so that it is what, and all that is here proposed and required, is consistent neither with the scope of the place, the design of the apostle, nor any expression in the text rightly understood. Observe, — Obs. VI. It is the most proper act of faith, to come and cleave unto God as a rewarder in the way of grace and bounty, as proposing himself for our reward.

Obs. VII. That faith is vain which doth not put men on a diligent inquiry after God.

Obs. VIII. The whole issue of our finding of God when we seek him, depends on the way and rule which we take and use in our so doing.

VERSE 7.

Noah is the third person mentioned in the Scripture, unto whom testimony was given in particular that “he was righteous;” and therefore the apostle produceth him in the third place, as an instance of the power and efficacy of faith, declaring also wherein his faith wrought and was effectual Ver. 7. — Pi>stei crhmatisqeipw blepome>nwn , eujlabhqeiase kizwtoan tou~ oi]kou auJtou~? di j h=v kate>krine tosmon , kai< th~v kata< pi>stin dikaiosu>nhv ejge>neto klhrono>mov .

Krhmatisqei>v . Vulg. Lat., “responso accepto;” Rhem., “having received an answer.” Hence sundry expositors, who adhere unto that translation, inquire how Noah may be said to have an answer from God, whereas no mention is made of any inquiry of his in this matter. Some say, that Adam had foretold that the world should be twice destroyed, once by water, and again by fire. Hereon Noah inquired of God to know when the first of them should fall out, and received this answer, that it was now approaching. Some say, that “to answer,” in Scripture, is ofttimes used for “to begin a speech unto another,” when there was nothing spoken before; whereof they give instances, I mention these things only to show what needless pains men put themselves unto, out of a prejudicate adherence unto what may deceive them, as they do here, by following a false translation; for in the original word there is nothing that intimates an answer upon an inquiry. But the truth is, the translation hath not so much deceived them as they have deceived themselves. For “responsum” in Latin is a “divine oracle,” and so used in all good authors. “Responsa deorum,” “reponsa Aruspicum,” are oracular directions; and so is “responsum” absolutely. Syr., Hme[æ llemæt]a, rKæ , “when he was spoken to,” “when there was a word with him.” “Divinitus admonitus,” as we say properly, “warned of God.”

Peri< tw~n mhde>pw blepome>nwn . Syr., “of those things which are not seen;” omitting mhde>pw , “nondum;” “nondum adhue,” as all other translations. Arab., “when it was revealed to Noah about things which yet were not seen.” Eujlazhqei>v , “veritus,” “reveritus,” “metuens,” “timuit,” “venerabundus;” “fearing,” he feared, “moved with fear,” a reverential fear.

Kateskeu>ase , “apparavit,” he “prepared;” Vulg. Lat., “aptavit,” he “fitted” by preparing and making of it; Syr., rbæ[\ , “fecit,” “condidit;” he “made” or “built” an ark.

Eijv swthri>an tou~ oi]kou auJtou~. Syr., Htey]Bæ ynæB]Dæ aYejæl] , “unto the lives” (that is, the saving of the lives) “of the sons of his house” or family.

Ver. 7. — By faith Noah, being warned of God of things not as yet seen, 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.

Chrysostom well commends this instance of the apostle, in that it not only gives a demonstration of the efficacy of faith on the one hand, in Noah, but also of the effect and consequent of unbelief on the other, in the whole world besides. Hence the application of this example was exceedingly seasonable and proper unto these Hebrews, who stood now on their trial of what they would follow and abide by. Here they might see, as in a glass, what would be the effect of the one and the other.

There is in the words, 1 . The person spoken of or instanced in; which is Noah. 2. What is affirmed of him; that he was “warned of God of things not yet seen.” 3. The effect hereof by faith: (1.) Internal, in himself; he was “moved with fear:” (2.) External, in obedience; he “built an ark.” 4. The consequent of his so doing: (1.) The saving of his own family; (2.) The condemnation of the world; (3.) His own becoming an “heir of the righteousness which is by faith.” 1. The person spoken of is Noah, concerning whom some things may be observed that relate unto the sense of the place. (1.) Being designed of God unto the great work which he was to be called unto, to live and act at that time and that season wherein God would destroy the world for sin, he had his name given him by a spirit of prophecy. His father, Lamech, called him jæbo ; whereof he gave this reason, wnmej\næye hz, , — “This shall comfort us concerning our work and toil of our hands, because of the ground which theLORD hath cursed,” Genesis 5:29. He foresaw that by him, and in his days, relief would come from the effects or’ the curse: which there did, [1.] In the just destruction of the wicked world, whereon the earth for a while had rest from its bondage under which it groaned, Romans 8; [2.] In that in him the promise of the blessed Seed should be preserved, whence all rest and comfort do proceed. But “to rest,” or “cause either the name of jænO is not derived from jæWn , to rest,” but from µjæni , “to comfort,” mem being rejected in the framing of the name; or else there is not in the words of Lamech, Wnmej\næy] hz, , “This same shall comfort us, a respect unto the etymology of the word, but an expression of the thing signified. (2.) As unto his state and condition antecedent unto what is here declared of him, two things are affirmed: [1.] That he “found grace in the eyes of theLORD,” Genesis 6:8. [2.] That he was “just, perfect in his generations, and walked with God,” verse 9. He was accepted with God, justified, and walked in acceptable obedience, before he was thus divinely warned, with what followed thereon. Wherefore these things did not belong unto his first believing, but unto the exercise of that faith which he had before received. Nor was he then first made an “heir of righteousness,” but declared so to be, as Abraham was justified when he offered Isaac his son. (3.) His employment in the world was, that he was “a preacher of righteousness,” 2 Peter 2:5; — that is, of the righteousness of God by faith; and of righteousness by repentance and obedience among men. And there is no doubt but that before, and whilst he was building the ark, he was urgent with mankind to call them to repentance, by declaring the promises and threatenings of God. And in a blessed state he was, to be a preacher of righteousness unto others, and an heir of righteousness in himself. (4.) He is said to be o]gdoov , 2 Peter 2:5, “the eighth person.” But whereas Enoch was “the seventh from Adam,” and he the third from Enoch, he could not be the eighth, but was the tenth on the line of genealogy from Adam. He is therefore called the eighth, because he was the head of the eight that were saved, the other seven depending on him, and saved by him; unless we shall suppose him to be called the eighth preacher of righteousness, — that is, from Enosh, when the separation was first made between the wicked and the godly, and wickedness increasing, those who feared God began publicly to preach repentance, Genesis 4:26. 2. That which is affirmed of him is, that he was “warned of God of things not as yet seen.” Crhmati>zw , is “to give an answer with authority,” by kings or magistrates unto ambassadors or orators. It is noted by Plutarch, that it was one cause of the conspiracy against Caesar, that he miscarried herein: Prosio>ntwn de< uJpa>twn kai< strathgw~n , a[ma de< kai< th~v boulh~v eJpome>nhv , ou]c uJpexanastataiv crhmati>zwn ajpekri>nato? , “The consuls, with the proctors and the whole senate following them, coming to him, he arose not, but spake as unto a company of private men.” And crhmati>zomai , is used in the Scripture in a common sense, to be “called” or named, Acts 11:26; Romans 7:3. But its more frequent use is for a divine warning, Matthew 2:12,22; Luke 2:26; Acts 10:22; Hebrews 8:5. And crhmatismo>v is a divine oracle, Romans 11:4. And it is used to express any kind of divine revelation; as by inspiration of the Holy Ghost, Luke 2:26; by the ministry of angels, Acts 10:22; by dreams, Matthew 2:12,22; by an immediate voice of God, Romans 11:4.

And this warning of God was no other but that which is recorded Genesis 6:13-16. And there were two parts of it, the first minatory, or a declaration of the purpose of God to destroy the whole world, verse 13.

The second is directory, of what he required of him in making an ark, verses 14-16. Accordingly, as we shall see, it had a twofold effect on Noah; the first, of fear in himself from the threatening; the other of obedience, in building the ark according to direction. Both parts of this divine warning were of “things not yet seen.”

Things of this sort, namely, “things not seen,” he had before declared to be the proper object of faith, verse 1. But the things here intended were not in their own nature invisible; they were sufficiently seen when they did exist.

Therefore the apostle saith, they were “not yet seen;” namely, the flood, and the saving of himself in an ark. These were not seen when Noah was warned about them, nor in a hundred years after. They were seen neither in themselves nor in their causes. For although in the morally procuring cause of the flood, namely, the wickedness of the world, it was present, yet there was nothing then to be seen or learned of its destruction by a flood: and efficient cause it had none, but the invisible power of God. Wherefore it was a pure act of faith in Noah, to believe that which he had no evidence for, but by divine revelation; especially considering that the thing itself revealed was in itself strange, direful, and unto human reason every way incredible. And we may observe, — Obs. I. It is a high commendation to faith, to believe things, on the word of God, that in themselves and all second causes are invisible, and seem impossible, Romans 4:17-21.

Obs. II. No obstacle can stand in the way of faith, when it fixeth itself on the almighty power of God, and his infinite veracity, Romans 11:23; Titus 1:2.

Obs. III. It is a great encouragement and strengthening unto faith, when the things which it believes as promised or threatened are suitable unto the properties of the divine nature, his righteousness, holiness, goodness, and the like, such as it becometh God to do. Such was the destruction of the world, when it was filled with wickedness and violence.

Obs. IV. We have here a pledge of the certain accomplishment of all divine threatenings against ungodly sinners and enemies of the church, though the time of it may be yet far distant, and the means of it inevident. Unto this end is this example made use of, 2 Peter 2:5. 3. Of this warning of God given unto Noah, — (1.) The first effect, as we observed, respected the first part of the warning, which was a threatening of total destruction. He was “moved with fear.” And here faith in its efficacy begins to take place. For although he may be said to be warned of God through faith, inasmuch as he became accepted with God by faith, whereon he received the especial favor of this divine warning; yet here respect seems to be had unto the effect which it had in Noah, with the consequents thereof. “By faith he was moved with fear.” His believing the word of God had this effect on him.

Of the meaning of the word, see the exposition on Hebrews 5:7. A reverential fear it is of God’s threatenings, and not an anxious, solicitous fear of the evil threatened. In the warning given him, he considered the greatness, the holiness, and the power of God, with the vengeance becoming those holy properties of his nature, which he threatened to bring on the world. Seeing God by faith under this representation of him, he was filled with a reverential fear of him. See Habakkuk 3:16; Psalm 19:120; Malachi 2:5.

Neither is this fear that effect wherein his faith did ultimately acquiesce, but he used it only as a means unto the further end of obedience in building the ark; and therefore we render it, “moved with fear.” This fear, which arose from faith, was used by the same faith to excite and stir him up unto his duty. And therefore this reverential fear of God is frequently in the Scripture used for the whole worship of God, and all the obedience required of us; because it is a continual motive unto it, and a means of a due performance of it. So then, — Obs. V. A reverential fear of God, as threatening vengeance unto impenitent sinners, is a fruit of saving faith, and acceptable unto God.

See the exposition on chapter 4:1.

Obs.VI. It is one thing to fear God as threatening, with a holy reverence; another to be afraid of the evil threatened, merely as it is penal and destructive, which the worst of men cannot avoid.

Obs. VII. Faith produceth various effects in the minds of believers, according to the variety of objects that it is fixed on; sometimes joy and confidence, sometimes fear and reverence.

Obs. VIII. Then is fear a fruit of faith, when it engageth us unto diligence in our duty; as it did here in Noah: “being moved by fear, he prepared an ark.” (2.) This was the second effect of his faith, with respect unto the second part. of the divine warning, “Make thee an ark,” Genesis 6:14. God said unto him, “Make thee an ark;’ and in compliance with that command and direction, it is here said that he “prepared an ark.”

The word here used is variously rendered, as we have showed. Our translation, by “prepared,” is proper; for it compriseth all that Noah did, from the first provision unto the last finishing of it. All the preparation of materials, all their disposition into a fabric by divine direction, and the finishing of them in their order, are comprised in this word. And we may observe about it, — [1.] That the preparing, building, and finishing of this vessel, meet to swim in the water, — which, from the Hebrew hb;Te the Greeks rendered kizwto>v , the Latins arca, and we from them, an “ark,” — was a thing new in the earth, great, requiring labor and expense in a long continuance of time; as is supposed, an hundred and twenty years. And a strange thing no doubt it was in the world, to see a man with so great an endeavor build a ship where there was no water near him. [2.] During the preparation of this ark he continued to preach righteousness and repentance unto the inhabitants of the world; nor could it be avoided, but that he must, in what he did, let them know in what way they should be destroyed if they did not repent. [3.] In this state of things, the Scripture observeth three things concerning the inhabitants of the old world: 1st. That they were disobedient; they did not repent, they did not return unto God upon his preaching, and the striving of the Spirit of Christ with them therein, 1 Peter 3:19,20. For which cause they were not only temporally destroyed, but shut up in the everlasting prison. 2dly. That they were secure, not having the least thought, fear, or expectation of the destruction which he denounced approaching to them, being not moved with his threatenings to the last hour: Matthew 24:88,39, “They knew not until the flood came, and took them all away.” 3dly. That they were scoffers, as is plainly intimated, 2 Peter 3:3-6.

They scorned and derided Noah, both in his preaching and his building.

And we may hence further observe, — Obs. IX. That all these things tend unto the commendation of the faith of Noah. Neither the difficulty, nor the length of the work itself, nor his want of success in preaching, as unto their repentance and conversion to God, nor the contempt and scorn which were cast upon him by the whole world, did weaken or discourage him in the least from going on with the work and duty whereunto he was divinely called. A great precedent and example it was unto all who may be called to bear testimony for God in times of difficulty and opposition.

Obs. X. We have here an eminent figure of the state of impenitent sinners, and God’s dealing with them, in all ages: (1.) When their sins are coming to the height, he gives them a peculiar time and space for repentance, with sufficient evidence that it is a season granted for that end. (2.) During this space the long-suffering of God waits for their conversion; and he makes it known that it doth so. (3.) He allows them the outward means of conversion, as he did to the old world in the preaching of Noah. (4.) He warns them in particular of the judgments that are approaching them, which they cannot escape; as he did by the building of the ark. And such are the dealings of God with impenitent sinners in some measure and proportion in all ages. They, on the other side, in such a season, (1.) Continue disobedient under the most effectual means of conversion.

No means shall be effectual unto that end, Isaiah 6:9-12. Anti when the preaching of righteousness loseth its efficacy in the conversion of sinners, it is a token of approaching desolations. (2.) They are secure as unto any fear, or expectation of judgments; and shall be so until they are overwhelmed in them, Revelation 18:7,8. (3.) There are always amongst them scoffers, that deride all that are moved with fear at the threatenings of God, and behave themselves accordingly; which is an exact portraiture of the present condition of the world. 4. Of this faith of Noah, and the fruits of it in fear and obedience, — (1.) The immediate effect was the saving of his family. He did it “to the saving of his household;” that is, he himself, his wife, his three sons, and their wives, — that is, such as on the foresight of the flood they had espoused, for probably they came not together in conjugal duties until after the flood, for they had no child until then, Genesis 10:1, and eight persons only were to be saved.

This family, God in sovereign grace and mercy would preserve and deliver, principally to continue the conveyance of the promised Seed, which was to be produced from Adam, Luke 3:38, and was not, in the immutable counsel of God, liable to an intercision; which it would have been if God had destroyed all mankind, and created a new race of them upon the earth: and in the next place, for the continuation and propagation of a church, to be brought unto God by virtue of that promise.

And in this saving of the family of Noah by the ark, we have a figure of God’s saving and preserving a remnant in all ages, when desolating judgments have destroyed apostatized churches and nations. So the apostle Peter declares with respect unto the vengeance and overwhelming destruction that was coming on the apostatized church of the Jews: Peter 3:20,21, “The ark, wherein few, that is eight souls, were saved by water.

The like figure whereunto even baptism doth also now save us.”

I deny not but that there is a great allusion in general between salvation by the ark and that by baptism, inasmuch as the one did represent and the other doth exhibit Christ himself. But the apostle hath a particular design in this comparison. For judgment by a universal destruction was then coming on the whole church and people of the Jews, but God would save a few by baptism, — that is, their initiation into gospel faith and repentance, whereby they were separated from the perishing infidels, and were really and actually delivered from the destruction that befell them; as Noah and his family were in the ark. So then, — Obs. XI. The visible, professing church shall never fall into such an apostasy, nor be so totally destroyed, but that God will preserve a remnant, for a seed to future generations, Isaiah 6:11-13; Romans 9:27; Revelation 18:4. (2.) Lastly, There is a double consequent of this faith of Noah and his obedience therein; [1.] With respect unto the world, “he condemned it;” [2.] With respect unto himself, he “became heir of the righteousness which is by faith.” Both these are ascribed unto Noah. And the way whereby he din them is expressed in these words, “By the which.” That is, say some, “by which ark;” others, “by which faith;” for the relative agrees with either of these antecedents. I shall not contend about it. The meaning is, by the which faith, acting and evidencing itself in the building of the ark, these things were wrought. [1.] He “condemned the world.” Not as the judge of it, properly and authoritatively; but as an advocate and a witness, by plea and testimony.

He condemned it by his doctrine, by his obedience, by his example, by his faith in them all. He did so, 1st. In that he justified God. God had had a long contest with the world, — “his Spirit strove with them;” and now in the issue, after much patience and forbearance, he was coming to destroy them. Herein “God would be justified in his sayings, and overcome when he was judged,” as the apostle speaks, Romans 3:4. This was done by Noah: he cleared and justified God in his threatenings and the execution of them; and therein condemned the world as guilty, and justly deserving the punishment inflicted on it. 2dly. He condemned the world by casting a weighty aggravation on its guilt, in that he believed and obeyed when they refused so to do. It was not any thing evil, grievous, or impossible, that was required of them, but what he gave them an example of in himself; which greatly aggravated their sin. So is the expression used, Matthew 12:41, “The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.” Their example being not followed, did aggravate the guilt of that generation. 3dly . He condemned the world, by leaving it utterly without excuse. He that takes away the principal plea that a guilty person can make in his own defense, may justly be said to condemn him. And this Noah did towards the old world. He left them no pretense that they had not been warned of their sin and approaching ruin; so as that they had nothing to plead for themselves why the execution of judgment should be respited for one moment. 4thly. He condemned the world, by approving of the vengeance that befell them, though very severe. So shall the saints judge and condemn fallen angels at the last day, 1 Corinthians 6:3. And we may observe, that — Obs. XII. Those whom God calleth unto, fitteth for, and em-ployeth in any work, are therein sunergoi< Qeou~ , “co-workers with God,” Corinthians 3: 9; 2 Corinthians 6:1: so as that what God doth himself efficiently, is ascribed unto them instrumentally, as working with him, and for him. So the preachers of the word do save men, Timothy 4:16; and so are they said to condemn them.

Obs. XIII. Let those that are employed in the declaration of God’s promises and threatenings take heed unto themselves, to answer the will of him by whom they are employed, whoso work it is wherein they are engaged.

Obs. XIV. It ought to be a motive unto diligence in exemplary obedience, that therein we bear testimony for God against the impenitent world, which he will judge and punish. [2.] The last thing in the words, or the second con sequent of his faith and obedience, is, that he “became heir of the righteousness which is by faith.”

What the righteousness here intended is, the “righteousness of faith,” is so fully declared by the apostle in all his other writings, and so laid down in the close of the foregoing chapter, that there can be no question about it.

The nature of this righteousness, with the way of attaining it, I have so fully manifested in my treatise of Justification, that I shall not at all here speak to it. He calls it elsewhere, sometimes “the righteousness of God” absolutely, sometimes “the righteousness of God which is by faith,” sometimes “the gift of righteousness by Christ,” sometimes “the righteousness of faith,” or “the righteousness which is by faith,” as in this place. In all which our free, gratuitous justification by the righteousness of Christ, imputed unto us by faith, or through believing, is intended. This Noah obtained by faith. For that in this faith of the patriarchs no respect was had unto Christ and his righteousness, is such a putid figment, so destructive of the first promise and all true faith in the church of old, so inconsistent with and contrary to the design of the apostle, and utterly destroying the whole force of his argument, as we shall show afterwards that it deserves no consideration.

Grotius and his follower say, “That Noah, as a reward of his faith, was left possessor of the whole earth, as an inheritance unto him and his children;” which is a wild exposition of being an “heir of the righteousness of faith,” and needs no confutation.

The way whereby he obtained this righteousness is, that he was made the “heir” of it. Some say ‘ he is so called and said to be because this righteousness utterly failing in the old world before the flood, it was left in Noah as his right and inheritance, which he carried along with him into the new world after the flood. Righteousness did not utterly perish; Noah had a title unto it, and continued in the possession of it.’

But there is somewhat more in this expression. The way whereby we come to be made partakers of this righteousness, is by gratuitous adoption.

This is by faith, John 1:12. Whatever we receive upon or by virtue of our adoption belongs unto our inheritance; thereof we are heirs. See Romans 8:15-17. So in justification, forgiveness of sin and the inheritance go together, Acts 26:18. And this inheritance is by the promise, not by the law or works, Galatians 3:18,19; Romans 4:14.

Wherefore Noah was the “heir of the righteousness which is by faith,” in that by free adoption, through faith, he came to have an interest in and right unto the righteous-hess which is tendered in the promise, whereby it is conveyed unto us as an inheritance. And whereas it is said that he “became” so, if respect be had unto his faith in building of the ark, the meaning is, that he was then evidenced and declared so to be. As Abraham was said to be “justified when he offered Isaac,” who was personally justified long before; so also was Noah, by the testimony of God himself, before he was warned to build an ark. And we may learn, — Obs. XV. That all right unto spiritual privileges and mercies is by gratuitous adoption.

Obs. XVI. That the righteousness of faith is the best inheritance for thereby we become “heirs of God, and joint heirs with Christ.”

VERSE 8.

The apostle hath now passed over the first period of Scripture records, namely, from the beginning of the world unto the flood; and therein he hath considered the examples of all concerning whom it is testified in particular that they “pleased God,” and were accepted with him in their obedience.

And two things he proves from them with respect unto his present purpose: 1. That they all pleased God and were righteous by faith. 2. That their faith was effectual to secure them in that state of divine favor, by enabling them unto all duties of obedience, notwithstanding the difficulties and oppositions which they met withal.

Hereby he makes good his design with respect unto these Hebrews, namely, to convince them that if they did not persevere in their profession, it was because of their unbelief, for that true faith would certainly carry them through with constancy and perseverance, whatever difficulties they should meet withal, giving them encouragement from what it wrought in others from the beginning.

Hence he proceeds unto the next period of time, from the flood, and the renovation of the world in the family of Noah, unto the giving of the law; so to manifest that in every state of the church the way of pleasing God was one and the same; as also, that faith still retained its efficacy under all alterations.

He who, in this period of time, is first testified unto in the Scripture, is he whose example on all accounts was most forcible with these Hebrews, which he had before at large proposed unto them and insisted on, Hebrews 6:11-15; the exposition of which place may be consulted, to give light to this context. This is Abraham; whose example, by reason of the eminency of his person, the relation of the Hebrews unto him, from whom they derived all their privileges temporal and spiritual, the efficacy of his faith, with the various successful exercises of it, he declares and urgeth at large from hence unto the end of the 19th verse.

Ver. 8. — Pi>stei kalou>menov jAzraakousen ejxelqei~n eijv topon o[n h]melle lamza>nein eijv klhronomi>an , kai< ejxh~lqe mh< ejpista>menov pou~ e]rcetai .

Kalou>menov jAzraa>m . Vulg. Lat., “qui vocatur Abraham;” Rhem., “he who is called Abraham:” which can no way be reconciled unto the text.

Those who will adhere unto that translation do suppose that the change of his name is here intimated, when from Abram he was called Abraham: but that is not “vocatus,” but “cognominatus;” not kalou>menov , but prosagoreuqei>v. And if kalou>menov were ever used in such a sense, as it is not, it should have been o[v ejklh>qh , and not kalou>menov , without any article. Besides, as the apostle had no reason to speak of Abraham in that manner, “he who is called Abraham,” as if he were a person but little known to them, so this interpretation takes away the whole foundation of the faith of Abraham, and of all the effects of it, and so of the whole argument of the apostle, which was his divine call, which he refers unto.

Wherefore all other translations avoid this mistake. Syr., yriq]t]a, dKæ , “when he was called.” “Evocatus,” “called forth.”

JYph>kousen ejxelqei~n , “obedivit exire,” “obeyed to go forth.” Syr., “dicto audiens fuit,” “auscultavit ut exiret,” “ut abiret,” “ut emigraret; “hearkened,” “obeyed to go forth,” “to wander away.” Some supply “Deo” to “ auscultavit;” which may be better supplied to “called,” “called of God.”

Our English translation makes a transposition of the words: instead of, “he obeyed to go forth” unto the place, it refers ejxelqei~n , “to go forth,” unto kalou>menov , being “called to go out” unto a place; and so refers “obeyed” afterwards not only to the call of Abraham, but also unto what he did in compliance therewithall.

JYphkousen> , “auscultavit,” “ditto audivit;” a word proper to answer kalou>menov : “being called,” he so “heard” as to yield obedience. So “to hearken or hear” is frequently used in the Scripture.

Ver. 8. — By faith Abraham, being called [of God ], obeyed to go out into a place which he should after receive for an inheritance; and he went out, not knowing whither he went.

In Abraham there was a foundation laid of a new state of the church after the flood, more excellent than that which preceded. He was the first also after the flood unto whom testimony was given in particular that he pleased God. He was the progenitor of the Hebrews, from whom they derived all their privileges, in whose person they were initiated into the covenant, with a right unto the promises. He was also by promise “the father of all that believe.” And therefore it was the great concernment of those Hebrews then, and is so now of us, to consider aright the example of his faith and obedience.

Designing to give many illustrious instances of the power and efficacy of the faith of Abraham, the apostle begins with that which was the beginning and foundation of them all, namely, the call of God, and his compliance therewithal And the nature, life, and power of faith, are represented in three words in this instance: pi>stei , kalou>menov , uJph>kouse . It respects the call of God, which it rests upon, and which it is resolved into; and it acts itself in obedience to all the commands of God. This alone is that faith which the apostle celebrates, and whereunto he ascribes the great effect of our pleasing God.

In the words of the verse there is proposed unto us, 1. The foundation of the faith and obedience of Abraham, which was his call of God. 2. What he was called unto, which was a journey or pilgrimage; described, (1.) By the term from whence he went, “go out;” and, (2.) From the term whither he went, “unto a place,” etc. 3. The exercise of his faith, and the effects of it, “he obeyed.” 4. The commendation of his faith, from the difficulty wherewith his obedience was accompanied, with respect unto what he was called unto, “not knowing,” etc.

First, He was “called;” that is, of God, by an immediate word of command from him. 1. He did it not without a command, H e did not leave all his present satisfactions, he did not put himself on innumerable hazards for the future, merely of his own accord. Had he not had a divine call, there had been no work for faith. Where there is no call from God, there can be no faith or trust in God. Where the call is general, as in our ordinary occasions, so is our faith in God, resigning all circumstances unto his disposal; but this especial call of Abraham required a special faith. 2. Concerning this call of Abraham, there are many difficulties arising from the record of it, Genesis 12:1-3, with its repetition by Stephen, Acts 7:2-4. For Genesis 12, it is reported as made after the death of Terah, his father, in Haran, Genesis 11:31,32; by Stephen it is assigned unto his being in Mesopotamia, before he left the land of the Chaldees. Besides, Haran, or Charran, was in Mesopotamia; where, in the relation of Stephen, he is said to dwell after he left Mesopotamia. Wherefore some say he was twice called, once in the land of the Chaldees, and again in Haran. Others say his call was but one; but then some say it was at Ur of the Chaldees, before he first went thence with his father; others, at Haran, after his father’s death.

It will not consist with my design, nor the nature of an exposition, to insist at large on these things. Some few observations will clear the whole difficulty, so far as is necessary unto our purpose; as, — (1.) Mesopotamia is in good authors sometimes taken largely for all that part of Asia which is separated from Syria by the river Euphrates, comprehending both Assyria and Chaldea; and sometimes strictly and properly for the country between the two rivers of Euphrates and Tigris, whence it hath its denomination. Hence, when Stephen affirms that “the God of glory appeared unto Abraham in Mesopotamia,” he takes it in the largest sense, comprehending Chaldea, wherein Ur was, as is plain, verses 2, 4. And Abraham coming thence unto Haran, came into a city of Mesopotamia properly so called, and that near to Euphrates, which he was to pass over into Syria. (2.) By assigning the appearance of God unto Abraham before he left the land of the Chaldees, Stephen directly affirms his call to have been whilst he was there, before he departed with his father and came to Haran. And this is evident from the story in Moses, when it is said that he and his father “went forth from Ur of the Chaldees, to go into the land of Canaan,” Genesis 11:31; for they could have no design to leave their native country, with all their possessions and relations, to go into so remote and unknown a country, without some especial call and direction from God. (3.) Wherefore those words of Moses, µr;b]aæAlaa, hwO;hy] rm,aOYwæ , Genesis 12:1, are well rendered by our translators, “Now theLORD had said unto Abram;” that is, he had so whilst he was in Ur of the Chaldees, before he and his father departed thence to go into the land of Canaan, Genesis 11:31. And because this call had no respect unto Terah, but unto Abraham only, Moses first records his journey with his father toward Canaan, and then, on the death of his father, takes up again and particularly expresseth his call, Genesis 12:1. The pursuit whereof from thence he distinctly declares. (4.) And this is evident from the call itself, “Get thee out of thy country, and from thy kindred, and from thy father’s house,” Genesis 12:1. For Abraham had all these in Ur of the Chaldees, and not in Haran.

Wherefore this call of Abraham was but one , and given at once; namely, whilst he was in Ur of the Chaldees, before his going out from thence with his father, and the death of his father thereon; which place Stephen reckons to Mesopotamia in the large notation of it. And this one call is particularly recorded, Genesis 12:1-3, after the death of Terah, when he only remained who was alone concerned therein. But the reader may see these things fully discoursed, with a just reconciliation of Moses with Stephen, in our Exercitations on the first volume of the Exposition, Exercitation 19.

Of this call of Abraham there were two parts: (1.) A command, Genesis 12:1, “Get thee out of thy country,” etc. (2.) A promise, verses 2, 3, “And I will make of thee,” etc. Of this promise there were two parts: [1.] A temporal blessing, in the multiplication of his seed, verse 2. [2.] A spiritual blessing, in confining the promised blessing Seed unto him and his family, in whom all the families of the earth were to be blessed, verse 3. And it is a thing most absurd, and contrary to the whole design of the Scripture and the dispensation of the covenant, to confine the faith of Abraham unto the land of Canaan, and the glory of his posterity therein.

For the life of the promise made unto him on his call, whereby his faith was animated, was in the blessing of all the families of the earth in him; which was in Christ alone/the promised seed, as all but infidels must confess.

Secondly, The apostle takes notice only of the first part of the call, namely, the command. And therein two things are considerable: 1. From what he was to go and depart. 2. What he was to go unto. He was to go out: kalou>menov ejxelqei~n .

He was “called to go out;” so our translation disposeth the words: or, being called, uJph>kousen ejxelqei~n , “he obeyed to go out,” or “in going out,” as they lie in the original. They are both to the same purpose. In the latter way, “obeyed” is immediately referred to faith; in the former, “going out” is so; his faith wrought by obedience in his going out. 1. It is said he was “called to go out.” From whence and from what, we are referred unto the story: Genesis 12:1, “Get thee” ( Úl]Aël, , “vade tibi”) “out of thy country, and from thy kindred, and from thy father’s house;” — that is, ‘leave and forsake all things that are pleasant, useful, desirable unto thee;’ for these three things, “country, kindred, and father’s house,” comprise them all. And they fall under two considerations: (1.) As man is naturally inclined to the love of them, to adhere unto them, to value them and delight in them. These are the things which, by all sorts of circumstances, do from their nativity insinuate themselves into the minds and affections of men, so as that they cannot be separated from them without the greatest convulsions of nature. And we have the testimony of mankind hereunto, with sundry instances of such as have preferred these things before their own lives. (2.) They may be considered as useful and beneficial unto life and the comforts of it. Whatever is so, is contained in these things. Whereas, therefore, natural affection and sense of usefulness unto all the advantages and comforts of life, are the two cords that bind us unto any thing whatever, the forsaking of all things that fall under both of them, must needs proceed from some great cause and efficacious impulse.

This, therefore, commends the faith of Abraham in the first place, and evinceth the powerful efficacy of faith in general, that under its conduct, in obedience unto the call of God, he could and did relinquish all these things, — cast out their insinuations into his affections, and break the cords of delight and interest which they cast upon him. And we may see herein that, — Obs. I. It becomes the infinite greatness and all-satisfactory goodness of God, at the very first revelation of himself unto any of his creatures, to require of them a renunciation of all other things, and their interest in them, in compliance with his commands. — ‘Get thee away from country, friends, relations, and enjoyments,’ is a command becoming the greatness of God. “I am theLORD thy God,” is his first word unto us. And the next is, ‘“Thou shalt have no other gods but me,” — with me, before me, besides me, — nothing to be in my place, in comparison of me, in competition with me; forsake all, and be mine only.’ Unless we have a sense of that greatness of God which makes such commands alone to become him, we yield no obedience unto him in a due manner.

Obs. II. The power of sovereign grace in calling men to God, and the mighty efficacy of faith complying therewithal. — Whilst Abraham lived with his father on the other side of the river, “they served other gods,” Joshua 24:2, or were engaged in the superstition and idolatry then prevalent in the world. And the minds of men being once thoroughly infected with them, as having received them by tradition from their fathers, are very hardly recovered from their snares. In this state he had all worldly accommodations that his own country, kindred, and inheritance, could afford him; yet such was the powerful efficacy of sovereign grace in his call by God, that it enabled him by faith to relinquish and renounce them all, and to betake himself at once unto a new state and condition, both as unto things temporal and eternal. It is well if all of us who make profession of the same faith, have an experience of the same grace.

Obs. III. It is the call of God alone that makes a distinction amongst mankind, as unto faith and obedience, with all the effects of them. — Abraham thus believed and obeyed God, because he was called; and he was called, not because he was better or wiser than others, but because it pleased God to call him and not others, 1 Corinthians 1:26-31.

Obs. IV. The church of believers consists of those that are called out of the world. — The call of Abraham is a pattern of the call of the church, Psalm 45:10; 2 Corinthians 6:17,18.

Obs. V. Self-denial, in fact or resolution, is the foundation of all sincere profession. — This Abraham began his profession in the practice of, and proceeded unto the height in the greatest instances imaginable. And the instruction that our Savior gives herein, Matthew 10:37,38, 16:24, 25, amounts but unto this, ‘If you intend to have the faith of Abraham, with the fruits and blessings attending it, you must lay the foundation of it in self-denial, and the relinquishment of all things, if called thereunto, as he did.’ Wherefore, the faith of Abraham being everywhere in the Scripture set up as the measure and standard of the faith of believers in all ages, and the apostle in this place giving us an account of the beginning and progress of it for our example, there is nothing that belongs more directly unto the exposition of the place than a due observation of its nature, actings, and effects, for our instruction, without which the mind of the Holy Ghost in the context is not understood; though expositors take very little notice of these things. Now, the foundation of the whole is laid herein, that the first act of saving faith consists in the discovery and sight of the infinite greatness goodness, and other excellencies of the divine nature, so as to judge it our duty, upon his call, his command and promise, to deny ourselves, to relinquish all things, and to do so accordingly. 2. We have seen what Abraham was called from: the next thing in the words is, what he was called unto; namely, “a place which he should after receive for an inheritance.”

He was not called merely to forsake the place where he was, and then left to rove and wander up and down uncertainly; but he was called unto a certain place. For it so falls out many times, that men, wearied by one means or another, (as convictions or afflictions,) of their present spiritual state and condition, so as to have a mind to relinquish it, yet having no discovery of another, of a better state, with rest in Christ by the gospel, they rove up and down in their minds and affections for a season, and then return to the state or place from which they came out, (which the patriarchs refused to do, verse 15,) or else perish in their wanderings.

This place whereunto he went is described by his future relation unto it and interest in it; he was “afterwards to receive it for an inheritance.” At present he received it not, but only in right and title; nor during his life. He, nor his posterity for some generations, had no inheritance in it; only he bought a burying-place in it of the children of Heth, whereby he took seizin of the whole. But he received it afterwards in his posterity, as is known.

And he is said to “receive” it. It was given unto him, bestowed on him by way of a free gift, or donation.: He did only “receive” it. And so it is with respect unto all good things betwixt God and us; he is the free donor of them, we are but passive recipients.

And he received this country “for an inheritance.” And unto an inheritance there is required right and title unto it, that a man may be a lawful possessor of it. Now, this country was before possessed by others, who enjoyed it by a prescription from its first plantation. But God, as the great possessor of heaven and earth, as the sovereign Lord of all things, transferred their right and title unto that land, and invested it in Abraham.

So it is frequently repeated, that God gave them this or that land.

Obs. VI. There is no right, title, or possession, that can prescribe against the righteousness of God in the disposal of all inheritances here below at his pleasure. — Whatever single persons, ‘whatever whole nations, may think or boast of their title and right, as unto God, they are all but tenants at will and pleasure. He can disinherit and disseize them of all as he sees good; and when he will do so, (as he gives instances of his so doing in all ages,) no plea will be admitted against his right, and the exercise of it. So do kings hold their crowns, nations their soil, and private men their possessions.

Obs. VII. God’s grant of things unto any is the best of titles, and most sure against all pretences or impeachments. Judges 11:24, ‘We will possess what theLORD our God gives us to possess.’

Obs. VIII. Possession belongs unto an inheritance enjoyed. — This God gave unto Abraham in his posterity, with a mighty hand and stretched-out arm; and he divided it unto them by lot.

Obs. IX. An inheritance is capable of a limited season. The title unto it may be continued unto a prefixed period. So was it with this inheritance; for although it is called an “everlasting inheritance,” yet it was so only on two accounts: (1.) That it was typical of that heavenly inheritance which is eternal. (2.) Because, as unto right and title, it was to be continued unto the end of that limited perpetuity which God granted unto the church-state in that land; that is, unto the coming of the promised Seed, in whom all nations should be blessed, which the call and faith of Abraham did principally regard. Until that time was expired, although many incursions were made into and upon this inheritance of Abraham, yet were all that made them oppressors; and they were punished for their usurpation. But when the grant of it to them expired, and those wicked tenants of God’s vineyard forfeited their right unto it by their unbelief, and murdering of the true Heir, God disinherited them, dispossessed them, and left them neither right nor title to, nor any interest in this inheritance; as it is at this day. It is no more the inheritance of Abraham; but in Christ he is become “heir of the world,” and his spiritual posterity enjoy all the privileges of it.

Wherefore the grant of this land, for an inheritance unto Abraham in his posterity, had a season limited unto it. Upon the expiration of that term, their right and title unto it were cancelled and disannulled. And thereon God in his providence sent the armies of the Romans to dispossess them; which they did accordingly, unto this day. Nor have the present Jews any more or better title unto the land of Canaan than unto any other country in the world. Nor shall their title be renewed thereunto upon their conversion unto God. For the limitation of their right was unto that time wherein it was typical of the heavenly inheritance: that now ceasing for ever, there can be no especial title unto it revived. And we see herein, — Obs. X. That it is faith alone that gives the soul satisfaction in future rewards in the midst of present difficulties and distresses. — So it did to Abraham, who, in the whole course of his pilgrimage, attained nothing of this promised inheritance. And, — Obs. XI. The assurance given us by divine promises is sufficient to encourage us unto the most difficult course of obedience.

Thirdly, The last thing in the words is, the commendation of the faith of Abraham, from his ignorance of the place whither he was to go upon the call of God. He had only said unto him that he should go into a land that he would show him, Genesis 12:1. 1. But of what nature the land was, how or by whom inhabited, or what way he was to go into it, he told him not. It should seem, indeed, that God had told him from the beginning that it was the land of Canaan which he designed; for when he first left Ur of the Chaldees, he steered his course towards Canaan, Genesis 11:31: but it it is yet said that “he knew it not.” He did not understand any thing of the circumstances of it, nor what in that land he was called unto, nor where it was; so that it may be well said that he went whither he knew not. The sum is, that he wholly committed himself unto the power, faithfulness, goodness, and conduct of God, without the least encouragement from a prospect of the place whither he was going. 2. All these things being put together, namely, what he was called from; what he was called unto; his readiness in obedience; the ground of his whole undertaking, namely, the call of God, which he received, and obeyed by faith: here is not only an eminent instance of his faith recorded, but an invincible encouragement given unto those Hebrews unto whom the apostle wrote, and unto us with them, that faith is able to carry us through all the difficulties of our profession, unto the full enjoyment of the promise. This I look upon as a second instance of the faith of Abraham, wherein it was signally exemplary. He did not only on the first call of God, through a view of his greatness and sovereign authority, forego all that he had at present, but engaged himself unto absolute obedience, without any prospect what it might cost him, or what he was to undergo on the account of it, or what was the reward proposed unto him. And the same is required of us.

VERSE 9.

Having declared the foundation of the faith of Abraham, and given the first signal instance of it, he proceeds to declare his progress in its exercise, first in general, and then in particular acts and duties; wherein he intermixeth some especial acts of it, whereby he was enabled and encouraged in and unto all other duties of it.

That which he ascribes unto his faith in general is laid down in this verse; whereunto he adjoins that encouraging act of it which enabled him in his duty, verse 10.

Ver. 9. — Pi>stei parw>|khsen eijv thav wJv ajllotri>an , ejn skhnai~v katoikh>sav meta< jIsaamwn th~v ejpaggeli>av th~v aujth~v .

Parw>|khsen . Syr., ab;j;y]Tæ aw;hæ , “he was a stranger,” “a sojourner.” Vulg.

Lat., “demoratus est,”’”he tarried.” Rhem., “he abode.” Erasm., “commigravit;” that is, metw>|khsen , saith Beza, “be went,” or “wandered,” to answer the preposition eijv following, “he went into the land.” Beza, “commoratus est,” “he abode;” and then it must refer unto katoikh>sav , “he dwelt in tents.” Others, “advena fuit;” he was “a stranger,” “a guest,” “a sojourner.” Heb., hy;h; yGe , “he was a stranger,” or rWG, “he sojourned.” jEn skhnai~v . Vulg. Lat., “in casulis.” Rhem., “in cottages.” “In tentoriis,” “in tents” or “tabernacles.”

Ver. 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. 1. That which is assigned in general unto the faith of Abraham is, that “he sojourned.” 2. The place where is added; “in the land of promise.” 3. How he esteemed of that land, and how he used it; “as in a strange country.” 4. Who were his companions therein; namely, “Isaac and Jacob,” on the same account with himself, as “the heirs of promise.” 1. “He sojourned.” Paroike>w is “commoror,” “to abide;” but it is to abide as a stranger. So it is used Luke 24:18, Su< mo>nov paroikei~v ejn JIerousalh>m ; — “Art thou only a stranger in Jerusalem?” a sojourner there for a season, not an inhabitant of the place. And it is nowhere else used. Thence is pa>roikov , “a stranger,” “a sojourner :” Acts 7:6, “Thy seed shall be gh~| ajllotri>a| — a stranger; “should sojourn in a strange land.” So pa>roikoi , are joined with parepi>dhmoi , 1 Peter 2:11, “Strangers and pilgrims;” and with xe>noi , Ephesians 2:19, “foreigners;” and are opposed to poli~toi , “citizens,” or the constant inhabitants of any place. Cro>nov paroiki>av , is the “time of our pilgrimage” here, 1 Peter 1:17. Wherefore parw>khse , is, “he abode as a stranger,” not as a free denizen of the place; not as an inheritor, for he had no inheritance, not a foot-breadth in that place, Acts 7:5; not as a constant inhabitant or house-dweller, but as a stranger, that moved up and down as he had occasion. His several motions and stages are recorded by Moses. 2. There is the place of his sojourning; “in the land of promise,” — eijv thland.” So Acts 7:4, “The land eijv h[n uJmei~v nu~n katoikei~te ,” — “wherein ye now dwell;” Hebrew, År,a;b; .

And from the use of the Hebrew B] , eijv is frequently put for ejn in the New Testament, and on the contrary. Wherefore not the removal of Abraham into that land, which he had mentioned in the foregoing verse, but his abode as a stranger, a foreigner, a pilgrim in it, is intended. And this was “the land of promise;” that is, which God had newly promised to give unto him, and wherein all the other promises were to be accomplished. 3. He sojourned in this place “as in a strange land.” He built no house in it, purchased no inheritance, but only a burying-place. He entered, indeed, into leagues of peace and amity with some, as with Aner, Eshcol, and Mamre, Genesis 14:13; but it was as a stranger, and not as one that had any thing of his own in the land. He reckoned that land at present no more his own than any other land in the world, — no more than Egypt was the land of his posterity when they sojourned there, which God had said was not theirs, nor was so to be. Genesis 15:13.

The manner of his sojourning in this land was, that he “dwelt in tabernacles;” “in cottages,’ saith the Vulgar Latin, absurdly It was no unusual thing in those days, and in those parts of the world, for many, yea some nations, to dwell, in such movable habitations. Why Abraham was satisfied with this kind of life the apostle declares in the next verse. And he is said to dwell in tabernacles, or tents, because his family required more than one of them; though sometimes they are called a tent only, with respect unto that which was the peculiar habitation of the master of the family. And the women had tents unto themselves. So Isaac brought Rebekah into his mother Sarah’s tent, Genesis 24:67. So Jacob and his wives had all of them distinct tents, Genesis 31:33. These tents were pitched, fixed, and erected only with stakes and cords, so as that they had no foundation in the earth; whereunto the apostle in the next verse opposeth a habitation that hath a foundation. And with respect unto their flitting condition in these movable houses, God in an especial manner was said to be their dwelling-place, Psalm 90:1. 4. He thus sojourned and dwelt in tents “with Isaac and Jacob.” It is evident that Abraham lived until Jacob was sixteen or eighteen years old; and therefore may be said to live with him, as unto the same time wherein they both lived. Nor is there any force in the objection, that Isaac had a separate tent from Abraham; for it is not said that they lived in the same tents, but that at the same time they all lived in tents. Yet there is no need to confine it unto the same time; the sameness of condition only seems to be intended. For as Abraham was a sojourner in the land of Canaan, without any inheritance or possession, living in tents, so was it also with Isaac and Jacob, and with them alone. Jacob was the last of his posterity who lived as a sojourner in Canaan; all those after him lived in Egypt, and came not into Canaan until they took possession of it for themselves.

And they were “heirs with him of the same promise;” for not only did they inherit the promise as made unto Abraham, but God distinctly renewed the same promise unto them both; — unto Isaac, Genesis 26:3,4; and unto Jacob, Genesis 28:13-15. So were they heirs with him of the very same promise. See <19A509> Psalm 105:9-11.

The sense of the words being declared, we may yet further consider the matter contained in them.

We have here an account of the life of Abraham after his call. And it fell under a twofold consideration: 1. As unto the internal principle of it; so it was a life of faith. 2. As unto the external manner of it; so it was a pilgrimage, without a fixed, settled habitation. Both are proposed in the first words of the text, “By faith he sojourned? 1. As unto the internal principle of it, it was a life of faith (1.) The life which he now led was a life of faith with respect unto things spiritual and eternal. For he had for the foundation and object hereof, [1.] The promise of the blessed Seed, and the spiritual blessing of all nations in him, as a confirmation of the first fundamental promise to the church, concerning the Seed of the woman that was to break the serpent’s head. And, [2.] God entered expressly into covenant with him, confirming it with the sea] of circumcision, wherein he obliged himself to be his God, his God almighty, or all-sufficient, for his temporal and eternal good. To suppose that Abraham saw nothing in this promise and covenant but only things confined unto this life, nothing of spiritual grace or mercy, nothing of eternal reward or glory, is so contrary to the analogy of faith, to express testimony of Scripture, so destructive of all the foundations of religion, so unworthy of the nature and properties of God, rendering his title of “the father of the faithful,” and his example in believing, so useless, as that it is a wonder men of any tolerable sobriety should indulge to such an imagination. (2.) It was a life of faith with respect unto things temporal also. For as he was a sojourner in a strange land, without friends or relations, not incorporated in any political society or dwelling in any city, he was exposed unto all sorts of dangers, oppression and violence, as is usual in such cases. Besides, those amongst whom he sojourned were for the most part wicked and evil men, such as, being fallen into idolatry, were apt to be provoked against him for his profession of faith in the most high God.

Hence, on some occurrences of his life that might give them advantage, it is observed, as a matter of danger, that “the Canaanite and the Perizzite dwelled then in the land,” Genesis 13:7, 12:6. And this he feared, Genesis 20:11. Moreover he had sundry particular trials, wherein he apprehended that his life was in imminent danger, Genesis 12:11-13, 20:2. In all these dangers and trials, with others innumerable, being helpless in himself, he lived in the continual exercise of faith and trust in God, his power, his all-sufficiency, and faithfulness. Hereof his whole story is full of instances, and his faith in them is celebrated frequently in the Scripture. (3.) In things of both sorts, spiritual and temporal, he lived by faith, in a constant resignation of himself unto the sovereign will and pleasure of God, when he saw no way or means for the accomplishment of the promise. So was it with him with respect unto the long season that he lived without a child, and under the command he had to offer him for a sacrifice, when he had received him.

On all these accounts he was the father, the pattern, or example of believers in all generations. We saw before the foundation of his faith and the entrances of his believing; here we have a progress of them proposed unto our imitation. And that wherein we are instructed hereby is, that when we are once engaged, and have given up ourselves to God in a way of believing, there must be no choice, no dividing or halting, no halving; but we must; follow him fully, wholly, and universally, living by faith in all things. 2. For the external part, or manner of his life, it was a pilgrimage, it was a sojourning. Two things are required unto such a state of life: (1.) That a man be in a strange country; (2.) That he have no fixed habitation of his own.

If a man be free from either of these, he is not a pilgrim. A man may want a habitation of his own as his inheritance, and yet, being in his own country, not be a pilgrim; and a man may be in a strange country, and yet, having a fixed habitation of his own therein, he may not be a pilgrim: but when both these concur, there is a state of pilgrimage. And so it was with Abraham. He was in a strange land. Though it was “the land of promise,” yet having no interest in it, no relation, no possession, no inheritance, it was unto him a strange land. And he did but sojourn in any place, having no habitation of his own. And this of all others is the most disconsolate, the most desolate estate, and most exposed unto dangers; wherefore he had nothing to trust unto or rest upon but divine protection alone. So are his state and protection described, <19A612> Psalm 106:12-15. And we may observe, — Obs. I. That when faith enables men to live unto God as unto their eternal concernments, it will enable them to trust unto him in all the difficulties, dangers, and hazards of this life. — To pretend a trust in God as unto our souls and invisible things, and not resign our temporal concernments with patience and quietness unto his disposal, is a vain pretense. And we may take hence an eminent trial of our faith. Too many deceive themselves with a presumption of faith in the promises of God, as unto things future and eter-naI. They suppose that they do so believe as that they shall be eternally saved; but if they are brought into any trial as unto things temporal, wherein they are concerned, they know not what belongs unto the life of faith, nor how to trust in God in a due manner. It was not so with Abraham; his faith acted itself uniformly with respect unto the providences as well as the promises of God. Wherefore, — Obs. II. If we design to have an interest in the blessing of Abraham, we must walk in the steps of the faith of Abraham.— Firm affiance in the promises for grace, mercy, and eternal salvation, trust in his providence for preservation and protection in this world, with a cheerful resignation of all our temporal and eternal concerns unto his disposal, according to the tenor of the covenant, are required hereunto. And they are all indispensably necessary unto that obedience wherein we are to walk with God, as he did. The faith of most men is lame and halt in the principal parts and duties of it.

Obs. III. When faith is once duly fixed on the promises, it will wait patiently under trials, afflictions, and temptations, for their full accomplishment; as did that of Abraham which is here celebrated. See the exposition on Hebrews 6:12,15.

Obs. IV. Faith discerning aright the glory of spiritual promises, will make the soul of a believer contented and well satisfied with the smallest portion of earthly enjoyments, etc.

VERSE 10.

The apostle gives a full indication in this discourse that Abraham was very well satisfied with the state and condition of a stranger and pilgrim in the world, without possession, without inheritance, which God had called him unto. And therefore he proceeds in the next place to declare the grounds and reasons whereon he was so satisfied.

Ver. 10. — jExede>geto ga>r thouv e]cousan po>lin , h=v texni>thv kai< dhmiourgo Ver. 10. — For he looked for a city [that city] which hath foundations, whose builder and maker [is] God.

The conjunction ga>r intimates that a reason is given in these words why Abraham behaved himself as a sojourner on the earth; it was because he knew that his portion did not lie in the things here below, but he looked for things of another nature, which by this means were to be obtained. For it is the end that regulates our judgment concerning the means.

And there are in the words, 1. What is assigned unto Abraham, or his faith, namely, an expectation, a looking for somewhat more than at present he enjoyed. 2. What he so looked for, which is “a city;” in opposition unto those tents or movable habitations which he lived in. 3. That city is described, (1.) From the nature of it, it “hath foundations;” (2.) From the builder and framer of it, which is “God.”

Our first inquiry must be, what that “city” was; and then how he “looked for it.” 1. Some late expositors, not for want of wit or learning, but out of enmity unto the efficacy of the office of Christ under the old testament, and the benefit of the church thereby, have labored to corrupt this testimony; some by wresting that word, “the city,” the object of Abraham’s expectation; and others that of his looking for or expecting of it: which must therefore be vindicated. “That city.” The article prefixed denotes an eminency in this city. “That is Jerusalem,” saith Grotius; and so interprets the words: “He hoped that his posterity should in those places have, not wandering habitations, but a city that God would prepare for them in an especial manner.” But he is herein forsaken by his follower. Nor do the Socinians dare to embrace that interpretation, though suited unto their design. But, — (1.) This is expressly contrary unto the exposition given by the apostle himself of this expression, or rather the repetition of the same thing, verse 16, “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.”

The “city” and “country” which they looked for was “heavenly;” and that in opposition unto the land of Canaan, and Jerusalem the metropolis thereof. (2.) It is not suitable unto God’s dealing with Abraham, unto his promise unto him, unto the nature and effects of his faith, that he should have nothing to encourage him in his pilgrimage, but a hope that after many generations his posterity should have a city to dwell in in the land of Canaan, wherein the condition of most of them was not better than his in tents. (3.) Whereas the framing and making of this city respects the being and substance of it, there is no reason why the building of that Jerusalem should be so ascribed unto God, as to exclude the work and workmanship of men, by whom indeed it was built. For the sense of that expression, “Whose builder and maker is God,” is the same with that of Hebrews 8:2, “Which the Lord pitched, and not man.” (4.) It is plain that this was the ultimate object of the faith of Abraham, the sum and substance of what he looked for from God, on the account of his promise and covenant. To suppose that this was only an earthly city, not to be possessed by his posterity until eight hundred years afterwards, and then but for a limited time, is utterly to overthrow his faith, the nature of the covenant of God with him, and his being an example unto gospel believers, as he is here proposed to be.

This city, therefore, which Abraham looked for, is that heavenly city, that everlasting mansion, which God hath provided and prepared for all true believers with himself after this life, as it is declared, verse 16. It is also sometimes called a house, sometimes a tabernacle, sometimes a mansion, 2 Corinthians 5:1, Luke 16:9, John 14:2; it being the place of their everlasting abode, rest, and refreshment. And herein is comprised also the whole reward and glory of heaven, in the enjoyment of God. With the expectation hereof did Abraham and the following patriarchs support, refresh, and satisfy themselves, in the midst of all the toil and labor of their pilgrimage. For, — Obs. I. A certain expectation of the heavenly reward, grounded on the promises and covenant of God, is sufficient to support and encourage the souls of believers under all their trials in the whole course of their obedience.

Obs. II. Heaven is a settled, quiet habitation; a suitable dwelling for them that have had a life of trouble in this world. (1.) The first part of the description of this city is taken from the nature of it, namely, that it is such as “hath foundations. It is generally granted that there is an opposition herein unto the tents or tabernacles, such as wherein Abraham sojourned, which had no foundation, being supported only by stakes and cords. But the especial nature of the foundations of this city is intended, in comparison wherewith the foundations of other cities, laid in stone and mortar, are none at all. For experience hath manifested that they all are fading, temporary, and subject to ruin. But these foundations are such as give perpetuity, yea eternity, unto the superstructure, even all that are built upon them. Wherefore these foundations are the eternal power, the infinite wisdom, and immutable counsel of God. On these is the heavenly city founded and established. The purpose of God in his wisdom and power to make the heavenly state of believers immutable and eternal, subject to no change, no alteration, no opposition, is the foundation of this city. For, — Obs. III. All stability, all perpetuity in every state, here and hereafter, ariseth from the purpose of God, and is resolved thereinto. (2.) The second part of the description of this city is from “the builder and maker of it;” that is, God. Most expositors judge that both the words here used are of the same signification; and indeed the difference between them is not material, if there be any. Properly, tecni>thv is “artifex,” he who in building projecteth, contriveth, and designeth the whole frame and fabric, that regularly disposeth of it according to the rules of art. And dhmiourgo>v is “conditor,” the builder or maker; that is, not he whose hands are employed in the work, but he whose the whole work is, at whose charge, on whose design, and for whose service it is made. So are “condo” and “conditor” always applied in Latin authors.

Between these two, namely, “artifex” and “conditor,” the contriver and the chief author and disposer of the whole, there is in other buildings an interposition of them that actually labor in the work itself, the workmen.

Here is nothing said of them, because they were supplied in this building by a mere word of infinite and sovereign power, without labor or toil; he said, ‘Let it be so,’ and it was so. Wherefore God alone is the only contriver, framer, and erector of the heavenly city, without the least concurrence of any other agents, without the least use of any instrument.

Next unto the constitution of the person of Christ, and the tabernacle which he pitched therein, this was the greatest instance of his infinite wisdom and skill in architecture.

Heaven, with respect unto the visible fabric of it, with its immense spaces, luminaries, and order, is the principal means of the demonstration of the divine glory unto us, among all the works of creation. But here it is considered as the habitation of God himself, with all that enjoy his presence, and the polity or order which is the therein. And this is the most ineffable effect of infinite wisdom and power. And, — Obs. IV. This is that which recommends unto us the city of God, the heavenly state, that it is, as the work of God alone, so the principal effect of his wisdom and power. 2. Of this city it is said that Abraham by faith “looked for it;” that is, he believed eternal rest with God in heaven, whereon he comfortably and constantly sustained the trouble of his pilgrimage in this world. This expectation is an act and fruit of faith, or it is that hope proceeding from faith whereby we are saved; or rather, it is a blessed fruit of faith, trust, and hope, whereby the soul is kept continually looking into and after the things that are promised. This was in Abraham a signal evidence of his faith, as also of the power of his faith in his supportment, and the way whereby it did support him; — the same with what the apostle ascribes unto all believers, 2 Corinthians 4:16-18, “For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.”

This is a full description of the faith of Abraham, in the operation and effect here ascribed to it by the apostle. And herein it is exemplary and encouraging unto all believers under their present trials and sufferings; which is the apostle’s present design.

Schlichtingius takes great pains to prove that indeed Abraham did not by faith look for a heavenly city or eternal reward, in direct contradiction unto the express words and argument of the apostle. Some general notions and apprehensions of the future reward he grants he might have, from the goodness and power of God; but faith of an eternal estate he had not, because God had not revealed nor promised it, Why then is it, said that he expected it, or looked for it? “Because God did purpose in himself to do it in his time, it was as certain as if Abraham had believed it; whence he is said to expect it.” But to suppose that Abraham, who had the first promise of a Deliverer and deliverance from all the effects of sin, even the promise of Him in whom all nations should be blessed, and was entered into that covenant with God wherein God engaged himself to be his God after this life, as our Savior expounds it, should have no faith of eternal life, is to deny the faith of God and the church. And we may observe, that — Obs. V. A constant expectation of an eternal reward argues a vigorous exercise of faith, and a sedulous attendance unto all duties of obedience; for without these it will not be raised nor preserved, 2 Corinthians 4:16,17; 1 John 3: 2.

VERSE 11.

The instances of the faith of Abraham insisted on by the apostle in this discourse may be referred unto two heads: first, Such as respect his call; secondly, Such as respect the promise made unto him. Those of the first sort are two: 1. His obedience unto the divine call, in leaving his country and father’s family; 2. His patience in enduring the troubles of a pilgrimage all his days, in a land wherein he was a stranger. The consideration of both these we have passed through.

Here he proceeds unto the instances of his faith with respect unto the promise made unto him, namely, that in his seed all the nations of the earth should be blessed. And these also are two: 1. That which concerned the birth of Isaac, by whom the promise was to have its accomplishment; 2. What he did by faith on the command of God, in offering up of the son of the promise.

In the first of these, or what concerned the birth of Isaac, the son of the promise, Abraham was not alone, but Sarah his wife was both naturally and spiritually no less concerned than himself. Wherefore the apostle in the midst of his discourse concerning Abraham and his faith, in this one instance introduceth Sarah in conjunction with him, as on many reasons she ought not to have been omitted.

Ver. 11. — Pi>stei kai< aujth< Za>rjrJa (stei~ra ou=sa ) du>namin eijv katazolhrmatov e]laze , kai< para< kairoav e]teken , ejpei< pistosato tomenon . f8 Stei~ra ou+sa , “being barren.” Vulg. Lat., “sterilis.” Syr., twæj\ at;r]q[\Dæ , “who was barren.” And the words are retained in many vulgar translations.

We omit them, for they are found only in two copies of the original; nor are they taken notice of by the ancient scholiasts. And it is far move probable that these words were inserted in one or two copies, than that they were left out of all the rest: for there is no color of reason why they should be omitted; but the addition of them, especially containing a truth, seems to set out more fully the greatness of the instance proposed.

Eijv katazolhrmatov . Vulg. Lat., “in conceptione seminis.” Rhem., “received virtue in conceiving seed.” Du>namiv is properly “vis,” “strength,” “power.” The Vulgar renders it here “virtutem;” proper enough in Latin, but “virtue” is very improper in our language, as unto this use of the word. “In the conception,” for “to conceive.” “Ad concipiendum semen,” “ad retinendum semen,” “ad concipiendum et retinendum semen.”

Syr., a[;r]xæ yliB]qæT]Dæ “ut susciperet semen.” The inquiries and disputes of expositors on these words, as unto their precise signification with reference unto Sarah, are useless, and some of them offensive. Strength to conceive a child, after the manner of other women, is all that the apostle intends. ]Eteken is absent in one ancient Greek copy; which supplies it by to< teknw~sai , after e]laze , to “beget children.” It is omitted in the Vulgar, which reads the words etiam praeter tempus aetatis;” “yea, past the time of age.” The Syriac retains it, tdæl]y, “brought,” or “bare a child.” Those who omit it, refer the whole to the cause, or her conception; those who retain it, express the effect also, in child-bearing.

JHgh>sato . Vulg., “credidit,” she “believed.” So the Syriac, træv]aDæ , “believed assuredly.” “Reputavit,” “judicavit;” “accounted,” “judged.”

Ver. 11. — Through faith also Sarah 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. 1. The person whose faith is here proposed as exemplary, is Sarah. But many expositors suppose that it is not Sarah’s faith, but Abraham’s, which wrought this effect by Sarah, that is commended. The reasons which I have seen on the one side and the other are light, and easily answered.

But there are those which are cogent to convince that it is the faith of Sarah that is intended. For, — (1.) The manner of expression is a certain determination of her person to be the subject spoken of: Kai< aujth< Sa>rjrJa , — “and,” or “also, Sarah herself.” The words plainly signify the introduction of another person in the same order, or unto the same purpose with him before spoken of. (2.) As Abraham was the father of the faithful, or the church, so she was the mother of it, so as that the distinct mention of her faith was necessary.

She was the free-woman from whence the church sprang, Galatians 4:22,23. And all believing women are her daughters, 1 Peter 3:6. See Genesis 17:16. (3.) Her working and obedience are proposed unto the church as an example, and therefore her faith may justly be so also, 1 Peter 3:5,6. (4.) She was equally concerned in the divine revelation with Abraham, and was as sensible of great difficulties in its accomplishment as Abraham, if not more so. (5.) The blessing of the promised Seed was confined and appropriated unto Sarah no less than unto Abraham: Genesis 17:16, “I will bless her, yea, I will bless her, and she shall be a mother of nations.” See Genesis 17:19, 18:10. Herein her faith was necessary, and is here recorded.

Some things may be observed in the proposition of this instance and example; as, — (1.) That it is the faith of a woman that is celebrated. Hence that sex may learn, even that they also may be examples of faith unto the whole church, as Sarah was. And it is necessary for their encouragement; because, [1.] Of the especial concernment of their sex in the first entrance of sin, which the apostle animadverts upon, for their instruction in humility and subjection unto the will of God, and makes it a matter of especial grace, that “they shall be saved,” 1 Timothy 2:9-15. [2.] Because of their natural weakness, subject in a peculiar manner unto various temptations; which in this example they are encouraged to conflict withal and overcome by faith. Whence it is that they are “heirs together” with their believing husbands “of the grace of life,” 1 Peter 3:7. (2.) Here is a signal commendation of the faith of Sarah, even in that very instance wherein it was shaken and failed, though it recovered itself afterward. For whatever working there might be of natural affections in the surprisal which befell her on the promise of a son, whereon she laughed, yet there was a mixture of unbelief in it, as appears from the reproof given her, “Is any thing too hard for theLORD?” Genesis 18:13,14. But being awakened by that reproof, and receiving a fuller evidence that it was the Lord which spake to her, she recovered herself, and rested by faith in his power and truth. Wherefore, — Obs. I. Faith may be sorely shaken and tossed with difficulties, at their first appearance, lying in the way of the promise, which yet at last it shall overcome. — And there be many degrees of its weakness and failure herein; as, [1.] A mere recoiling with some disorder in the understanding, unable to apprehend the way and manner of the accomplishment of the promise.

This was in the blessed Virgin herself, who, on the promise of her conception of a child, replied, “How shall,” or “can this be, seeing I know not a man?” Luke 1:34. But she immediately recovered herself into an acquiescency in the power and faithfulness of God, verses 37,38,45. [2.] It ariseth unto a distrust of the event of the promises or their accomplishment, because of the difficulties that lie in the way. So was it with Zacharias, the father of John Baptist; who thereon had his own dumbness given him for a sign of the truth of the promise, Luke 1:18,20. So was it with Sarah on this occasion; for which she was reproved.

This is denied of Abraham, “He staggered not at the promise of God through unbelief,” Romans 4:20. And this at times is found in us all. [3.] When there is for a season an actual prevalency of unbelief. So it was with the apostle Peter, when he denied his Master; who yet was quickly recovered. It is therefore our duty, [1.] To watch that our faith be not surprised, or shaken by the appearance of difficulties and oppositions. [2.] Not to despond utterly on any degree of its failure; for it is in its nature, by the use of means, to recover its vigor and efficacy. (3.) The carriage of Sarah is twice repeated by the Holy Ghost, here and 1 Peter 3:6; and in both places only what was good in it, — namely, her faith toward God on her recovery after her reproof, and her observance of her husband, whom, speaking to herself, she called “lord,” — is mentioned and proposed, without the least remembrance of her failing or miscarriage.

And such will be the judgment of Christ at the last day concerning all those whose faith and obedience are sincere, though accompanied with many failings. 2. The second thing in the words is, what is here ascribed unto the faith of Sarah, or what she obtained by virtue of it: “She received strength to conceive seed.” (1.) She “received” it. It was not what she had in or of herself; she had it in a way of free gift, whereunto she contributed nothing but a passive reception. (2.) That which she received was “strength;” that is, power and ability for the especial end aimed at: this she had lost through age. And I do believe that this was not a mere miraculous generation, but that she received a general restoration of her nature unto an ability for all its primitive operations, which was before decayed. So was it with Abraham afterward, who after this, after his body was as dead, received strength to have many children by Keturah. (3.) What she received this strength for by faith; “to conceive seed.” There is no need to debate the precise signification of the word katazolh> in this place, as elsewhere. The arguings of some about it are offensive. It may suffice, that the meaning of the phrase is, to conceive a child in the womb after a natural way and manner, such as there was not in the conception of our Lord Jesus Christ in the womb of the blessed Virgin. Wherefore it is most probable that the holy Virgin conceived in her womb immediately upon the angelical salutation declaring it unto her. But Sarah conceived not until some good while after the divine revelation made unto her that she should have a child. See Genesis 17:21, 21:2.

Here some copies read stei~ra ou+sa , “being barren;” which was true, and increaseth the miracle of her conception; — that whereas she had been barren all the usual and ordinary time of women’s bearing children in the course of their lives, she should now in her old age conceive seed. It is observed, indeed, that “Sarai was barren,” Genesis 11:30. But yet when the trial of her faith came, the difficulty did not arise from a natural barrenness, but that the time of life for bearing of children was now past with her. She was old, “and it ceased to be with her after the manner of women,” Genesis 18:11,12; or, as the apostle expounds it, her womb was dead, Romans 4:19. And this is that which here the greatness of this effect of faith is ascribed unto, namely, that she was “delivered of a child when she was past age.”

If we read e]teke , with most copies, “she was delivered of a child,” or she “childed,” she “bare a child,” then the particle kai> is conjunctive, and denotes an addition unto what was said of her conceiving seed, namely, that she “also childed,” or brought forth a child. If it be absent, it is to be rendered by “even,” to denote a heightening circumstance of what was before effected. “She received strength to conceive seed, event when she was past age.” But the former is to be followed; she conceived, and accordingly bare a son, Genesis 21:2.

That which was eminent herein, manifesting that it was a mere effect of faith, is, that it was thus with her para< kairoav , “after the season of age was past.” So the apostle expounds that passage in Moses, “Sarah was old, and well stricken in age; and it ceased to be with Sarah after the manner of women,” Genesis 18:11. She was ninety years old at that time, chapter 17:17. And this was that which at first shook her faith, for want of a due consideration of the omnipotency of God; for that the improbability hereof, and the impossibility of it in an ordinary way of nature, was that which shook her faith for a season, is evident from the reply made by God unto her, “Is any thing too hard for theLORD?” Genesis 18:14. She considered not that where divine veracity was engaged, infinite power would be so also to make it good. And we may observe, that, — Obs. II. Although God ordinarily worketh by his concurring blessing on the course of nature, yet is he not obliged thereunto. Yet, — Obs. III. It is no defect in faith, not to expect events and blessings absolutely above the use of means, unless we have a particular warranty for it, as Sarah had in this case.

Obs. IV. The duty and use of faith about temporal mercies are to be regulated by the general rules of the word, where no especial providence doth make application of a promise.

Obs. V. The mercy here spoken of, concerning a son unto Abraham by Sarah his wife, was absolutely decreed, and absolutely promised; yet God indispensably requires faith in them for the fulfilling of that decree, and the accomplishment of that promise.

The great engine whereby men have endeavored to destroy the certainty and efficacy of the grace of God is this, that if he have absolutely decreed and promised any thing which he will accomplish, then all our duty with respect unto it is rendered unnecessary. And if this be so, all the faith of the church under the old testament concerning the promised Seed, or coming of the Messiah, was vain and useless, for it was absolutely decreed and absolutely promisee. So would have been the faith of Sarah in this case; nor could she have deserved blame for her unbelief But it is no way inglorious unto the methods of God, as unto his own grace and our obedience, that they are unsuited unto the carnal reasonings of men. 3. The last thing in the words is the ground of the effect declared, or the nature of that faith whereby she obtained the mercy mentioned. And this was, “Because she judged him faithful who had promised.” jEpei> , “quoniam, “because. It doth not intimate the meritorious cause of the thing itself, nor any procuring cause of it; it only shows the reason of what was before asserted, namely, that it was by faith that she obtained a child, — “For she judged,” etc.

That which is ascribed unto her on this occasion, which contains the general nature of that faith whereby she received strength, is, that “she judged him faithful who had promised,” etc. (1.) The act ascribed unto her is, that “she judged,” she reckoned, esteemed, reputed him so to be. Vulg. Lat. and Syr., “she believed:” which is true; but there is more in this word than a naked assent, there is a determinate resolution of the mind and judgment, on a due consideration of the evidence given for its assent unto any truth. And herein the nature of true faith in general doth consist, namely, in the mind’s judging and determination upon the evidence proposed. Sarah’s faith in this ease was the issue of a temptation, a trial. When she first heard the promise, she considered only the thing promised, and was shaken in her faith by the improbability of it, being that which she had lost all expectation and even desire of. But when she recollected herself, and took off her mind from the thing promised unto the Promiser, faith prevailed in her. (2.) This is manifest in the especial object of her faith, herein; and that was, “He that promised,” — that is, God himself in his promise. She first thought of the thing promised, and this seemed unto her altogether incredible; but at length, taking off her thoughts from the consideration of all second causes, she fixed her mind on God himself who had promised, and came unto this resolution, whatever difficulties or oppositions lay in the way of the accomplishment of the promise, he that made it was able to remove them all; and such was his faithfulness, that he would make good his word wherein he had caused her to put her trust. (3.) So it is added in the last place, that “she judged him faithful. ” She resolved her faith, into, and rested upon the veracity of God in the accomplishment of his promises; which is the immediate proper object of faith, Titus 1:2. But yet also she joined with it the consideration of almighty power; for she thus recollected herself upon those words of God, “Is any thing too hard for the Lord?” And we may see, — Obs. VI. That the formal object of faith in the divine promises is not the things promised in the first place, but God himself in his essential excellencies of truth or faithfulness, and power. — To fix our minds on the things themselves promised, to have an expectation or supposition of the enjoyment of them, as suppose mercy, grace, pardon, glory, without a previous acquiescency of mind in the truth and faithfulness of God, or on God himself as faithful, and able to accomplish them, is but a deceiving imagination. But on this exercise of faith in God, we make a comfortable application of the things promised unto our own souls; as did Sarah in this case. And, — Obs. VII. Every promise of God hath this consideration tacitly annexed to it, “Is any thing too hard for theLORD?” — There is no divine promise, no promise of the new covenant, but when it comes unto the trial, as unto our closing with it, we apprehend as great a difficulty and improbability of its accomplishment unto us as Sarah did of this. All things seem easy unto them who know not what it is to believe, nor the necessity of believing; they do so to them also who have learned to abuse the grace of God expressed in the promises, and to turn it into wantonness: but poor, humble, broken souls, burdened with sin, and entangled in their own darkness, find insuperable difficulties, as they apprehend, in the way of the accomplishment of the promises. This is their principal retreat in their distress, “Is any thing too hard for theLORD?” This God himself proposeth as the foundation of our faith in our entering into covenant with him, Genesis 17:1,2. And therefore, — Obs. VIII. Although the truth, veracity, or faithfulness of God, be in a peculiar manner the immediate object of our faith, yet it takes in the consideration of all other divine excellencies for its encouragement and corroboration. And all of them together are that “name of theLORD,” whereon a believing soul stays itself in all extremities, Isaiah 50:10.

And, — Thus is “the righteousness of God revealed from faith to faith;” that is, the righteousness of Christ as tendered in the promise is made known and communicated from the faith of God therein unto the faith of them by whom it is believed.

VERSE 12.

In this verse we have an illustration of the fruit of the faith before declared, by the eminent consequent of it, in the numerous or innumerable posterity of Abraham.

Ver. 12. — Dio< kai< ajf j eJnoqhsan , kai< tau~ta nenekrwme>nou , kaqwqei , kai< wJv hJ a]mmov hJ para< to< cei~lov th~v zala>sshv hJ ajnari>qmhtov .

Ver. 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.

The things contained in this verse, as they were a consequent of the original mercy or fruit of faith in the conception and birth of Isaac, so they are reckoned also themselves unto the gratuitous remuneration of faith, although it be not added particularly that it was by faith. For they are expressly contained in the promise to Abraham, which he received by faith, and that in the very words recorded here by the apostle: Genesis 15:4,5, the Lord said unto him, “He that shall come forth out of thine own bowels shall be thine heir;” which is what was declared in the foregoing verse. And then he adds, “Look now toward heaven, and tell the stars, if thou be able to number them, So shall thy seed be;” as it is in this place: and Genesis 22:17, “I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea-shore.”

Wherefore the belief hereof belonged unto that faith of Abraham which he is commended for. And it had its peculiar difficulties also, that rendered it both acceptable and commendable. For whereas he himself had but one son by virtue of the promise, it was not easy for him to apprehend how he should have such an innumerable posterity.

And it may be observed, that the first testimony given unto the justification of Abraham by faith, was upon his belief of this part of the promise, that his seed should be as the stars of heaven, that cannot be numbered; for thereon it is immediately added, that “he believed in the Lord, and he counted it to him for righteousness,” Genesis 15:5,6. For although this promise concerned things temporal, yet it belonged unto the way of redemption by Christ, the promised seed: so that justifying faith may act itself, and be an evidence of our justification, when we believe promises even about temporal mercies, as they belong unto the covenant; whereof we have innumerable examples under the old testament.

The note of inference, dio< , “therefore,” respects not a consequence in the way of reasoning, but the introduction of a consequent, or other matter, upon what was before asserted.

And the particle kai> in the original is not conjunctive, but emphatical only; so we render it even, “even of one.”

The blessing here declared as a fruit of faith, is, a numerous posterity. Not only had Abraham and Sarah one son, upon their believing, but by him a numerous, yea, an innumerable, posterity.

But it may be inquired, whence this should be such a blessing as to be celebrated amongst the most eminent fruits of faith, as being the subject of a solemn divine promise. I answer, It was so, because the whole church of God, who should be the true worshippers of him under the old testament, was confined unto the posterity of Abraham. Therefore was their multiplication a singular blessing, which all the faithful prayed for and rejoiced 3: So is it stated by Moses, Deuteronomy 1:10,11: “TheLORD your God hath multiplied you, and, behold, ye are this day as the stars of heaven for multitude. TheLORD God of your fathers make you a thousand times so many more as ye are, and bless you, as he hath promised you!”

And, — Obs. I. When God is pleased to increase his church in number, it is on various accounts a matter of rejoicing unto all believers; and a subject of their daily prayers, as that which is frequently promised in the word of truth.

Obs. II. An ungodly, carnal multitude, combined together in secular interests for their advantage, unto the ends of superstition and sin, calling themselves “the church,” like that of Rome, is set up by the craft of Satan, to evade the truth and debase the glory of these promises.

This blessing of a numerous posterity is variously set forth, illustrated, and heightened. 1. From the root of it. It was “one,” one man; that is Abraham. Unto him alone was the great promise of the blessing Seed now confined. And he, though but one, was heir of all the promises. And this privilege of Abraham, the Jews, when they were grown wicked and carnal, boasted of and applied unto themselves. They spake, saying, “Abraham was one, and he inhabited the land: but we are many; the land is given us for an inheritance,” Ezekiel 33: 24.

He was that one whose rights and privileges they appropriated unto themselves He was mentioned so here by the apostle, to set off the greatness of the mercy proposed, that so many should spring of one. 2. From the consideration of the state and outward condition of that one when he became the spring of this numerous posterity; “and him as good as dead,” — kai< tau~ta nenekrwme>nou : so all our translations from Tyndal, much to the sense of the words. So it is expressed, Romans 4:19, Sw~ma h]dh nenekrwme>non , — “His body now dead;” or rather, “mortified,” brought towards death, made impotent by age; being, as the apostle there observes, “about an hundred years old:” The word tau~ta is variously rendered; but, as Erasmus observes, it is often used adverbially, and rendered “idque,” “atque,” “id,” “et quidem;” “and that,” “and truly.”

And if we shall say that kai< tau~ta is taken for kai< prochildren, — “one that was dead.” Otherwise I cannot better express the sense than as it is in our translation. For this sense cannot be allowed, that “there sprang from one, and that after he was dead;” with respect unto the succeeding progenitors of the people: but respect is had unto the then present state of Abraham. His body naturally was as useless unto the end of the procreation of such a posterity as if it had been dead.

Obs. III. God oftentimes by nature works things above the power of nature in its ordinary efficacy and operations. So by weak and dead means he often produceth mighty effect.

The way of the raising of this posterity from this “one,” we express by, “They sprang from him;” that is, as the word signifies, were “begotten” or born in their several generations, — the original spring and fountain of them all being in him. 3. The greatness of this fruit of faith, in a numerous posterity, is expressed by declaring the multitude of them, in a twofold proverbial expression. (1.) They were for multitude, “as many as the stars in the sky.” I had rather say, “the stars of heaven,” as it is in the original, for so they are constantly called; and in all naturalists the place of their fixation is termed “the starry heaven.”

This expression was first used by God himself, who commanded Abraham to go out, or “brought him forth abroad,” and bade him “look toward heaven and tell the stars, if he were able to number them.” Now, although it is pretended that, by rules of art, those of them which are visible or conspicuous may be numbered, and are not so great a multitude as is supposed, yet it is evident that in a naked view of them, by our eyes, without any outward helps, such as God called Abraham unto, there can be no greater appearance of what is absolutely innumerable.

Besides, I judge that in this comparison of the posterity of Abraham unto the stars of heaven, not only their number, but their beauty and order are also respected. The stars of heaven are like the inhabitants of a wellgoverned commonwealth, a people digested into order and rule, with great variety as unto their magnitude and aspects. This was a just representation of the numerous posterity of Abraham, disposed into the order of a wise commonwealth in the giving of the law. (2.) In the other allusion they are declared to be absolutely innumerable. It is not said that they should be as many as the sand by the sea-shore; but as that is “innumerable,” so should they also be. So were they a multitude, in their successive generations, which could be no more numbered than the sand by the sea-shore.

On many considerations there cannot be a greater instance of the absolute certainty of an almighty efficacy in divine promises for their accomplishment, than is in that here proposed. Neither their own sins, nor the oppressions of the world, nor their Egyptian bondage, nor the graves of the wilderness, could hinder this fruit of faith, or the accomplishment of this promise. And hence proceeded the miraculous multiplication of the posterity of Jacob in Egypt, wherein from seventy-five persons, in little more than two hundred years, there sprang “six hundred thousand men, besides women and children.’’ Wherefore, — Obs. IV. Whatever difficulties and oppositions lie in the way of the accomplishment of the promises under the new testament, made unto Jesus Christ concerning the increase and stability of his church and kingdom, they shall have an assured accomplishment.

VERSE 13.

Upon the proposal of these instances, because there was somewhat peculiar in them, distinct from those before recounted and those which follow after, namely, their pilgrim estate after the call of Abraham, the apostle diverts unto the declaration of what they did, what they attained, and what they professed in that state, His entrance into it is in this verse.

Ver. 13. — Kata< pi>stin ajpe>qanon ou=toi pa>ntev , mh< lazo>ntev taav , ajlla< po>rjrJwqen aujtantev , kai< peisqe>ntev , kai< ajspasa>menoi , kai< oJmologh>antev o[ti xe>noi kai< parepi>dhmoi> eijsin ejpi> th~v gh~v .

Kata< pi>stin . Vulg. Lat, “juxta fidem,” “according to faith.” Syr., at;Wnm;y]hæBi , “in faith;” as in the former places, where it is ejn pi>stei.

Beza, “secundum fidem;” more properly than “juxta.”

Mh< lazo>ntev taav . Vulg. Lat., “non acceptis repromissionibus,” “having’ not received the promises.” Beza, “non adepti promissa,” “having not obtained the promises;” I think less to the mind of the apostle. Syr., ˆWhn]k;l]Wm , “their promise,” the promise made to them.

Ethiop., “all these believing, obtained their own promises;” as it is usual with that translator, to contradict the text.

Po>rjrJwqen , “e longe,” “e longinquo,” “eminus;” “afar off,” at a great distance.

Peisqe>ntev is not in the Vulgar Latin nor Syriac, but is in most Greek copies, and is necessary to the sense. jAspasa>menoi . Vulg. Lat., “salutantes.” Beza, “amplexi essent;” as we, “embraced.” Syr., Hbe wydij\wæ , “and rejoiced in it.” f9 Ver. 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.

There is proposed unto us in the words, 1. The persons spoken of; and, 2. What is affirmed of them. 1. The persons spoken of, — “All these.” That is, not all that he had instanced in from the beginning of the chapter, although they also, all of them except Enoch, who was translated, died in faith; but ‘those only who left their own country on the especial command of God, living as pilgrims in the land of Canaan, and elsewhere, — that is, Abraham, Sarah, Isaac, and Jacob. This is evident from what is affirmed of them in the ensuing verses 13-15. 2. Of all these, many things are affirmed. (1.) That they “died in faith.” That they lived by faith, he had before declared; and now he adds that so they died also. It is in the original, “according to faith;” in the same sense. So, to “walk kata< sa>rka ,” Romans 8:4, is the same with living ejn sarki> , verse 8. And so it is well rendered, “in faith.

There is no doubt but that the apostle commends the faith of them spoken of, from its perseverance unto the end; as there is no faith genuine or accepted with God but what doth and will do so. Their faith failed them not, neither unto nor in their last moments. But there is also somewhat more intended, namely, the exercise of faith in dying: they died in the exercise of faith as unto their own persons and state. And hereunto is required, [1.] The firm belief of a substantial existence after this life; without this all faith and hope must perish in death. [2.] A resignation and trust of their departing souls into the care and power of God, when they understood not how they could continue in their own conduct. [3.] The belief of a future state of blessedness and rest, here called “an heavenly country,” “a city” prepared for them by God. [4.] Faith of the resurrection of their bodies after death, that their entire persons, which had undergone the pilgrimage of this life, might be stated in eternal rest. For, on this their dying in faith, God after death “was not ashamed to be called their God,” Hebrews 11:16. Whence our Savior proves the resurrection of the body, Matthew 22:31,32. And, — Obs. I. It is the glory of true faith, that it will not leave them in whom it is, that it will not cease its actings for their supportment and comfort in their dying; when the hope of the hypocrite doth perish. And, — Obs. II. The life of faith doth eminently manifest itself in death, when all other reliefs and supportments do fail. And, — Obs. III. That is the crowning act of faith, the great trial of its vigor and wisdom, namely, in what it doth in our dying. And, — Obs. IV. Hence it is that many of the saints, both of old and of late, have evidenced the most triumphant actings of faith in the approach of death. (2.) The second thing affirmed of them is, that they “received not the promises.”

It is granted that the “promises” are here taken for the things promised; ejpaggeli>av for ejpa>ggelta. For as unto the promises themselves, they “saw them,” they “were persuaded of them,” they “embraced them;” wherefore it cannot be said that they received them not. And of Abraham it is said expressly, that he did receive the promises, verse 17; as also, that all other believers under the old testament did obtain them, verse 33.

Again, “the promises,” in the plural number, is the same with “the promise,” in the singular, verse 39: for the promise intended was but one, but whereas it is frequently renewed, it is called “the promises;” as also because of the manifold occasional additions that were made unto it, and declaratory of it.

This “promise,” or the thing promised, some expositors (as Grotius and his follower) take to be the land of Canaan, which these patriarchs possessed not. But nothing can be more remote from the intention of the apostle; for whilst they received not these promises, the country which they looked after was heavenly. And in the close of this discourse, he affirmeth of them who lived in Canaan in its greatest glory, and possessed it in quietness, as Samuel and David, that they received, not the promise, verse 39. Wherefore this promise is no other but that of the actual exhibition of Christ in the flesh, with all the privileges of the church thereby, which the apostle had so fully insisted on, chapters 7-10, foregoing. So, in particular, Abraham’s seeing the promises afar off, and embracing them, is interpreted by his seeing the day of Christ and rejoicing, John 8:56. This was the great fundamental promise of the blessing Seed made unto Abraham, which virtually comprised in it all other promises and blessings, temporal and eternal. This was that “better thing which God provided for us” under the new testament, “that they without us should not be made perfect,” Hebrews 11:40. And, — Obs. V. The due understanding of the whole old testament, with the nature of the faith and obedience of all the saints under it, depends on this one truth, that they believed things that were not yet actually, exhibited nor enjoyed. — This is the line of life and truth that runs through all their profession and duties, the whole exercise of their faith and love, without which it was but a dead carcass. It was Christ in the promise, even before his coming, that was the life of the church in all ages. And, — Obs. VI. God would have the church from the beginning of the world to live on promises not actually accomplished. — For although we do enjoy the accomplishment of the great promise of the incarnation of the Son of God, yet the church continues still to live on promises, which in this world cannot be perfectly fulfilled. And, — Obs. VII. We may receive the promises as to the comfort and benefit of them, when we do not actually receive the things promised. See verse 1. And, — Obs. VIII. As our privileges in the enjoyment of the promises are above theirs under the old testament; so our faith, thankfulness, and obedience, ought to excel theirs also. (3.) The third thing in the words, is the exercise and actings of their faith towards those promises which they had not yet received; that is, in their full accomplishment. And this is expressed under two heads: [1.] What did immediately respect the promises themselves. [2.] What profession they made thereon as unto all other things. [1.] There were three degrees of the actings of their faith, with respect unto the promises themselves: 1st. They “saw them afar off;” 2dly. They were “persuaded of them;” 3dly. They “embraced them:” wherein the whole work of faith with reference unto divine promises is comprised and regularly disposed.

For sight or knowledge, with trust or assured persuasion, and adherence with love, comprise the whole work of faith. 1st . They “saw them afar off,” at a great distance. This further makes it evident that it is the things promised, and not the promises themselves, that are intended; for the promises were present with them, given unto them, and not afar off. The word respects time, and not distance of place; “e longinquo.” It was then a long space of time before those promises were to be accomplished. And this space was gradually taken off and shortened, until it was said to be a very “little while,” Haggai 2:6,7; and he that was promised was to come “suddenly,” Malachi 3:1. But at present it was “afar off.” This kept the church in a longing expectation and desire of the coming of this day; wherein the principal work of its faith and love did consist.

Obs. IX. No distance of time or place can weaken faith as unto the accomplishment of divine promises. — There are such still left unto us upon record, that are, it may be, afar off; such as those which concern the destruction of Antichrist, and the glory of the kingdom of Christ in the latter days. The rule of faith concerning them is given us, Habakukk 2:3,4. Yea, — Obs. X. Quiet waiting for the accomplishment of promises at a great distance, and which most probably will not be in our days, is an eminent fruit of faith. — “He that believeth will not make haste.”

Thus they saw them: It is an act of the mind and understanding that is expressed by this verb of sense. They understood the mind of God in the promises, that is, in general; and had the idea of the things promised in their minds. It is true, they discerned not distinctly and particularly the whole of what was contained in them; but they considered them, and diligently inquired into the mind of God in them, 1 Peter 1:11,12. They looked on the promises, they saw them as a map, wherein was drawn up the whole scheme of divine wisdom, goodness, and grace, for their deliverance from the state of sin and misery; but at such a distance as that they could not clearly discern the things themselves, but only saw a shadow of them.

And this is the first act of faith with respect unto divine promises, namely, the discerning or understanding of the goodness, wisdom, love, and grace of God in them, suited unto our deliverance and salvation. And this I take to be intended in this expression, “they saw them;” which expositors take no notice of. 2dly. They were “persuaded of them,” — fully or certainly persuaded of them, as the word is used frequently. This is the second act of faith with respect unto divine promises. And it is the mind’s satisfactory acquiescency in the truth of God as unto their accomplishment. For when we discern the excellency of the things contained in them, the next inquiry is after an assurance of our participation of them. And herein, on the part of God, his truth and veracity do represent themselves unto us, Titus 1:2. Hence ariseth a firm persuasion of mind concerning their accomplishment. And to confirm this persuasion, God, in infinite condescension, confirmed his promise and his truth therein unto Abraham with his oath, as the apostle at large declares, Hebrews 6:12-18. Hereon they were assuredly persuaded that they were not empty flourishes, mere promises, that they were not subject unto any disappointment; but notwithstanding their great distance, and the intervenience of all sorts of difficulties, they should certainly be accomplished in their appointed time and season, Isaiah 9:22.

Obs. XI. This firm persuasion of the truth of God in the accomplishment of his promises unto us, upon a discovery of their worth and excellency, is the second act of faith, wherein the life of it doth principally consist. 3dly. On this persuasion they “embraced them.” The word signifies “to salute,” and is applied unto such salutations as are accompanied with delight and veneration. And because this kind of salutation is usualIy expressed by stretching out the hands to receive and embrace that which is saluted, it is used also for “to embrace;” which is the most proper sense of it in this place. Wherefore, this embracing of the promises is the heart’s cleaving to them with love, delight, and complacency; which if it be not a proper act of faith, yet is an inseparable fruit thereof.

The apostle, therefore, hath here given us a blessed representation of the faith of these primitive believers; and therein of the frame of their hearts and minds in their walking before God. God had given unto them, confirmed and repeated, the great promise of the blessing Seed, as a recoverer from the state of sin, misery, and death. This they knew, as unto the actual accomplishment of it, was yet at a great distance from them; howbeit they saw that of the divine wisdom, goodness, and grace in it, as was every way suited unto their satisfaction and reward. Hereon they thrust forth the arms of their love and affection to welcome, entertain, and embrace him who was promised. And of this embracement of the promises, or of the Lord Christ in the promise, the Book of Canticles is a blessed exposition.

This was the life, this was the comfort and supportment of their souls, in all their wanderings, under all their sufferings, in all the hazards and trials of their pilgrimage. And seeing it succeeded so well with them, as the apostle in the next verses declares, it is an eminent encouragement unto us to abide in the profession of the faith of the gospel, notwithstanding all difficulties, oppositions, and persecutions that we meet withal; we having already received that great privilege whereof they were only in the expectation.

And we may observe by the way, the impiety of many in our days, who even deride such a faith as hath the divine promises for its especial object, which it embraceth, mixeth itself withal, and produceth an affiance in God for their accomplishment unto themselves in whom it is. For this was that faith whereby “the elders obtained a good report,” and not a mere naked, barren assent unto divine revelation; which is all that they will allow unto it. [2.] The second effect of their faith was, that they “confessed that they were strangers and pilgrims on the earth.” To “confess,” is to grant that which we cannot deny, whether we do it willingly or unwillingly. But that is not the sense of the word as here used; it hath another signification.

JOmologi>a is the “profession” that we make of our faith and hope, Corinthians 9:13; 1 Timothy 6:12; Hebrews 3:1, 4:14, 10:23. And it is applied unto the witness which the Lord Christ gave unto himself and his doctrine, 1 Timothy 6:13. So is the verb, oJmologe>w , constantly used, “to avow publicly,” “to profess openly” what is our faith and hope; especially when we meet with danger on the account of it. See Matthew 10:32; Luke 12:8; Romans 10:9,10. That, therefore, which is ascribed unto these believers is, that on all occasions they avowedly professed that their interest was not in nor of this world; but they had such a satisfactory portion in the promises which they embraced, as that they publicly renounced a concernment in the world like that of other men, whose portion is in this life. And, — Obs. XII. This avowed renunciation of all other things besides Christ in the promise, and the good-will of God in him, as to the repose of any trust or confidence in them for our rest and satisfaction, is an eminent act of that faith whereby we walk with God, Jeremiah 3:23,24; Hosea 14:2,3.

That, in particular, which they thus professed of themselves is, that “they were strangers and pilgrims on the earth.” Rest, or home, is the perfection of our natures or beings; and it was originally intrusted with powers of operation for the attaining of it. But by sin those powers are lost, and the end is no more by them attainable. Yet we cannot but continue still to seek after it; and the most of men do look for it in this world, in this life. This, therefore, is their home, their country, their city of habitation. These believers professed that it was not so with them, that this was not their rest; they did but wander about in the world for a season. This profession made Abraham, Genesis 23:4; and Jacob, Genesis 47:8,9; and David, 1 Chronicles 29:15, Psalm 39:12. And that all believers are such, the apostle Peter declares, 1 Peter 2:11.

If we distinguish these two sorts; xe>noi , “strangers,” are such as are always moving, having no abiding place at all, — such as was the state of our Lord Jesus Christ during his ministry, when he “had not where to lay his head;” parepi>dhmoi , or “pilgrims,” are such as take up an abode for a season, without an intermixture with the rights, duties, or privileges of the place wherein they are.

This they are said to be “on the earth,” during their whole continuance here in this world. And an intimation is given of that other state which they looked for, and wherein their interest did lie, namely, heaven.

The sum of the whole is, that they professed themselves called out of the world, separated from the world, as unto interest, design, rest, and reward; having placed their faith, hope, and trust, as unto all these things, in heaven above, and the good things to come.

What it is to be “strangers and pilgrims” in this world; what actings of faith, what frames of spirit ought to be in them that are so; what evils and dangers they shall be assuredly exposed unto; what duties the consideration hereof is a motive unto; what use they may make of the world, and the things of it; what is required to state them in the heavenly polity, whereby, although they are pilgrims, yet they are not vagabonds; would be here too long to explain.

VERSE 14.

From the profession of these patriarchs, that they were “strangers and pilgrims on the earth,” the apostle makes an inference from what is contained therein, which doth more expressly declare their faith than the words themselves which they were said to use.

Ver. 14. — OiJ gagontev ejmfani>zousin o[ti patri>da ejpizhtou~si .

Ver. 14. — For they that say such things, declare plainly that they seek a country. “For they that say such things;” — be they who they will that speak such things as. these sincerely. Or, these persons, in their circumstances, saying such things as they are recorded in the Scripture to have spoken and publicly avowed. “Declare plainly;” they make it manifest and evident unto all: that is, there is this plain, open meaning and sense in their words. This is that which may easily be known to have been their mind, and what they designed in their words or expressions.

And this was, that they did “seek a country,” or “a city for themselves,” as the Syriac expresseth it; that they “diligently inquired after it,” as the word signifies, or sought it with diligence.

There is an entrance in these words on a train of evident consequences, one upon and from another, which he pursues in the next verses. For from their profession he concludes that they “desired a country.” And if they did so, it must be either that from whence they came, or some other. That from whence they came it could not be, for the reason he assigns. And if some other, it must be a better than either that from whence they came or where they were; which could be no other but a “heavenly country,” — that is, heaven itself.

And some few things we may observe on this first inference of the apostle; as, — Obs. This is the genuine and proper way of the interpretation of the Scripture, when from the words themselves, considered with relation unto the persons speaking them, and all their circumstances, we declare what is their determinate mind and sense. — Hereunto, on the due apprehension of the literal sense of the words themselves, the studious exercise of reason, in all proper ways of arguing, is required.

Some there are who deny all exposition of the Scripture; which is to say, that it ought not to be understood. Some are feigned to suppose that there is nothing needful hereunto but “spiritual illumination.” And some think there is no need of any such thing thereunto, but only the common use of our rational faculties, as in the understanding of other arts and sciences.

The vanity of all which imaginations I have at large elsewhere discovered and disproved. f10 The inference of the apostle from these words of the patriarchs is so evident and uncontrollable, that he affirms themselves to “declare plainly” what he declares to be the sense contained in their words. And indeed, take the words precisely, without a consideration of the mind wherewith they were spoken, the circumstances in which, and the end for which they were spoken, and they do not express any peculiar act or fruit of faith; for the very heathen had an apprehension that this life is but a kind of pilgrimage.

So speaks Cicero, “De Senectute,” cap. 23. “Ex vita ita discedo tanquam ex hospitio, non tanquam ex domo. Commorandi enim natura diversorium nobis, non habitandi locum dedit.” But under their circumstances, there must be another sense in the words For they speak them not as the common condition of mankind, but as their peculiar portion in the world, with respect unto the promises of God. And herein in general they declare a sense of want, of an indigent condition; that it is not with them as with others, who have their portion in this life. And whoever declares a sense of want, at the same time declares a desire of a suitable supply of that want; which is included in the sense of it. And the want which they so declared consisting in this, that in this world they were “strangers and pilgrims,” — the only supply whereof is a country of their own for them to inhabit and enjoy, with all its rights and privileges, — they declared plainly therein that they sought a country: that alone is wanting to any as they are strangers and pilgrims; that alone will cause them to cease so to be. Most men do meet with and are sensible of sundry wants, yet they are such as may be supplied in the place where they are in this world; and their great desire, with their utmost endeavor, is, that they may be here supplied.

Such persons, be they never so poor, so indigent, so harbourless, are not “pilgrims on the earth;” this is their home, although they are but ordinarily provided for. Much less are they so who have an affluence of all things unto their satisfaction, though they sometimes meet with a pinch or loss.

They only are so who live always in a sense of such wants as this world cannot supply.

VERSE 15.

Whereas these patriarchs did thus express their desire of a country, and diligently sought after it, it may be because, having lost their own country, their relations, and enjoyments, meeting with the difficulties of a wandering course of life, they had a desire to return home again, where they might have quiet habitations. This objection, which, if of force, would overthrow his present design, the apostle obviates and removes in this verse.

Ver. 15. — Kai< eij menhv ejmnhmo>neuon ajf j h=v ejxh~lqon , ei+con a[n kairomyai .

Ver. 15. — And truly, if they had been mindful of that from whence they came out, they might have had opportunity to have returned.

There is in the words, 1. A supposition that these pilgrims had originally a country of their own whereunto they did belong. 2. An assertion, first, That they ]eft this country of their own accord; secondly, That in the profession they made of their being strangers and pilgrims, they had no respect unto the country they left, nor desire to return unto it. Which, 3. Is proved by the possibility and facility of such a return. 1. Originally they had a country of their own. This was Ur of the Chaldees, Genesis 11:31; called also Mesopotamia, Acts 7:2, Genesis 24:10; the country “on the other side of the flood,” Joshua 24:2. Wherefore respect may be had either unto Ur of the Chaldees, which Abraham first left with his father; or unto Haran on the other side of Euphrates, where he first dwelt. 2. From this country they went out; they left it, they departed from it upon the command of God. That is, Abraham and Sarah did so; and Isaac with Jacob continuing to follow them in obedience unto the same call, are said to do so also. And they went forth of it not for want, or to increase their riches, for Abraham had possessions and goods therein; nor were they driven out by external force or persecution, as the Jews fancy; but in an obediential compliance with the call of God. And this secured them from all desires of a return. 3. In their profession of being strangers and pilgrims, they had not respect unto this country. Eij ejmnhmo>neuon , “si meminissent,” “si memores fuissent, “si recordarentur,” “si mentionem fecissent.” Syr., “si quaerentes essent.” We render it well, “if they had been mindful;” that is, remembered it with a mind and desire after it. It is natural unto all men to remember, to mind and desire their own country. Nothing is more celebrated amongst all sorts of ancient writers, nor more illustrated by examples, than the love of men unto their country, and their fervent desire after the enjoyment of it.

Especially it was made evident in many when they came to die: — “ — Et dulces moriens reminiscitur Argos.” — Virg. AEn. 10:782.

This love unto, this desire after their native soil, was mortified in these holy persons by faith, acting in obedience to the call of God, so as that no remembrance of their first enjoyments, no impressions from their native air, no bonds of consanguinity among the people, no difficulties they met withal in their wanderings, could kindle in them any peculiar love unto or desire after this country. They minded it not.

Obs. I. It is in the nature of faith to mortify not only corrupt and sinful lusts, but our natural affections, and their most vehement inclinations, though in themselves innocent, if they are any way uncompliant with duties of obedience unto the commands of God. — Yea, herein lies the principal trial of the sincerity and power of faith.

Our lives, parents, wives, children, houses, possessions, our country, are the principal, proper, lawful objects of our natural affections; but when they, or any of them, stand in the way of God’s commands, if they are hinderances unto the doing or suffering any thing according to his will, faith doth not only mortify, weaken, and take off that love, but gives us a comparative hatred of them, Matthew 10:37; Luke 14:26; John 12:25. 4. That they had not respect unto this country in the profession they made, the apostle proves from hence, that they might have returned unto it if they had had any mind thereunto. Wherefore should they thus complain, when they might have gone home when they would?

Ei+con a]n , “they might have had;” or, as some copies read, only ei+con , they “had;” — which better expresseth the mind of the apostle; for not only they might have had, but really they had (as we shall see), sundry opportunities of returning. Kairo>n , “tempus.” Vulg. Lat., “opportunitatem;” “a season,” a fit and meet time so to do. For, (1.) From the call of Abraham to the death of Jacob there were two hundred years; so that they had time enough for a return, if they had had a mind unto it. (2.) There was no external difficulty thereunto, by force or opposition. (3.) The way was not so far, but that Abraham sent his servant thither out of Canaan; and Jacob went the same journey with his staff. But they gave sundry evidences also that they would not, on any opportunity, return thither; for the text in the best reading grants that such opportunities they had. So when Abraham sent his servant to take a wife for Isaac from thence, upon his servant’s inquiry whether, if the woman would not come with him, he should engage his son to return thither, when so great an opportunity was offered, replied, “Beware that thou bring not my son thither,” namely; ‘unto the land from whence I came,’ Genesis 24:5,6.

And afterwards, when Jacob, going thither on the like occasion, was increased there greatly, with a numerous family, wives, children, goods, riches and cattle in abundance; yet there he would not stay, but through innumerable hazards returned again into Canaan, Genesis 31. It is therefore most evident, that no opportunity could draw them to think of a return into their own country; and therefore it could not be that with respect whereunto they professed themselves to be strangers and pilgrims, — that was not the country which they did seek and desire.

Obs. II. And it appears hence, that when the hearts and minds of believers are fixed on things spiritual and heavenly, as theirs were, it will take them off from inordinate cleaving unto things otherwise greatly desirable.

VERSE 16.

The apostle hereon draws another inference, wherein he expresseth the true, real object of their faith and desires, with the great advantage and dignity which they obtained thereon.

Ver. 16. — Nuni< de< krei>Ttonov ojre>gontai , tou~t j e]stin ejpourani>ou? dio< oujk ejpaiscu>netai aujtoumase galin .

Nuni< de> , “atqui,” “nunc autem.” Syr., a[;ydiyi ˆyDe av;j; , “but now it is known,” or “certain;” it appears by the event.

Krei>ttonov , “meliorem;” the Syr. adds HN;m, , “than that;” “better than the country which they came from.” Beza, “potiorem;” the same with the Syr.

JOre>gontai , “appetunt,” “expetunt,” “desiderant;” “earnestly desire,” in the present tense, speaking historically of what was then done. jEpaiscu>netai . Vulg. Lat.,” confunditur;” Rhem., “is not confounded to be called their God:” very improperly. “Non pudet,” “non erubescit.” Syr., ãken; al; , abstained, refrained not.” jEpikalei~sqai . Vulg. Lat., “vocari,” “cognominari” to have this title of “their God” to be added to his name.

Ver. 16. — But now they [earnestly] 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.

Here at length the apostle declares what was the acting of