(L) Ver. 19–39. A practical improvement of the preceding statements.-St. Paul having, in the preceding part of this epistle, shown the defect of the Jewish sacrifices, and the infinite superiority of that of Christ, encourages the believing Hebrews to draw near, with a holy freedom and boldness, by the blood of Jesus, as "a new and living way" of access to God. In illustration of this expression, 66 a new and living way," Dr. Owen observes, that the blood of the sacrificed animals was to be used immediately on its being shed; for if it was left till cold and congealed, it could neither be offered nor sprinkled; but "the blood of Christ is (as it were) always warm, having the same spirit of life and sanctification moving in it." What is said of the veil of his flesh, may also have an allusion to the veil of the temple being rent in twain in the moment of his death, as figuratively representing the opening of this new and living way," by the piercing of his body on the cross, whence flowed a double stream of blood and water, to sprinkle our consciences with the former, and purify our conduct by the latter.

Having entered this way by faith and repentance-having avowed ourselves the disciples of the Lord Jesus, let us, saith the apostle, hold fast our profession without wavering. Let us stimulate each other to love and to good wooks-using all the means of social worship, as well as of private devotion; especially guarding against pride and presumption, the great sources of apostacy from God. It is true, that in

times of persecution many may fall away through weakness; and of these, many will also be glad to return to our merciful Saviour, in an interval of the church's peace: but the most awful apostacy is that which originates in pride of intellect and of heart. Such men spurn at the humbling truths of Revelation, trample on the dig nity of the Son of God, count his blood like that of a common man, and speak contemptuously of the work of the Hely Spirit; and all this, not through ignorance of these truths, but from pride, presump tion, and contempt for the simplicity of the gospel, and the humble instruments employed in its propagation.

For such it must be indeed "a dreadful thing to fall" into his hands, who bath said, "Vengeance belongeth unto me!' And, to guard hisbrethren the more carefully against apostacy, St. Paul calls upon them to recollect what they had formerly suf fered in the cause of Christ, and what they had already endured for his sake: and for them who had stood firm against such trials, to be led away by the pride of reason and of learning, and of philosophy (falsely so called!), would be truly melancholy and lamentable. He therefore recommends the believing Hebrews to "live by faith," and to trust the word of God, in preference both to their own reason, and the pretensions of those who attempted to seduce them.

We cannot help remarking here the great importance of public and social worship: for though we do not estimate the piety of

Ver. 37. Yet a little while.-Mackn. " a very little while." See Hab. ii. 3, and Note. He that shall come will come.-Christians were taught to look for a second coming of Christ, as earnestly as for his incarnation; and one of their descriptive characters is, that they wait for his appearing." 1 Thess. i. 10; 2 Thess. iii. 5.

Ver. 38. But if any man draw back.-Doddr. and Mackn. "Yet if he draw back." The Hebrew of Habakkuk, just referred to, reads (ver. 4), "His soul which is lifted up." Dr. Pococke contends, that the same Hebrew word signifies to faint, and so

to fall back. But, if we may be allowed to offer z conjecture of our own, we conceive it to be an alasion to the attitude of pride and hauteur, observale as well in some animals as in our own spreves, namely, in the horse, turkey, &c.; who, while ty proudly raise their heads, scornfully draw them back. The apostates here mentioned, were evidently not so much infuenced by fear, as by pris and presumption (ver. 29). They left the ranks of Christianity, not so much from jear, as from ech tempt and scorn. The Hebrew word (graphed, is rendered presumed, Numb, xiv. 44.

NOW faith is the substance of things hoped for, the evidence of things not seen.

2 For by it the elders obtained a good report.

3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

4 By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts:

[effects of faith.

and by it he being dead yet speak

eth.

5 By faith Enoch was translated that he should not see death; and was not found, because God had translated him for before his translation he had this testimony, that he pleased God.

6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.

7 By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he con

persons from the number of sermons they attend, we have a very low idea of their religion who do not attend on public worship. For persons to excuse themselves on the principle that they cannot expect to learn, not only discovers great vanity, but great ignorance; since the object of our devotional assemblies is not only personal instruction, but also communion with God and with our fellow Christians; and, as stated in this instance, to encourage one

another, in the prospect of alarming or afflictive dispensations; "and so much the more as ye see the day approaching."

In farther prosecution of his subject, the apostle proceeds, in the next chapter, to give them a narrative of the fruits and effects of faith, through the several ages of the patriarchs, the Mosaic dispensation, and the latter history of Israel, down to their own times.

CHAP. XI. Ver. 1. The substance.-The Greek term hypostasis, is well known in the Trinitarian controversy, as differently used for essence and for person; but "in the New Testament (as remarked by Mr. M'Lean), it is used only five times, and that only by our apostle; in three of which it is trans. lated confidence, viz. 2 Cor. ix. 4; xi. 17; Heb. iii. 14; and in this place it is so translated in the Margin. The evidence.-The original term here used, in the New Testament occurs only twice; namely, in 2 Tim. iii. 16, where it is translated reproof, but according to the judicious commentator just cited, should be rendered conviction, both there and in the Passage now before us. So Doddridge; but Mac

preserves the term "evidence."

Ver. 2. The elders.-Mackn. "The ancients;" namely, the patriarchs and prophets, as in the following verses.

Ver. 3. The worlds were framed-Literally," the ages." The material world acquired this name from the perpetual changes to which it is subject, and some modern writers would confine its import to the arrangement and government of the world; but that the material frame itself must be included, is evident from the phrase," things which are seen;" also from chap. i. 2, and many other passages.

Ver. 4. A more excellent sacrifice." It is observed by critics, that the [Greek] word (pleiona) signifies more in number, rather than in value. Cain offered the fruit of the ground, which was only the mincha, or meat-offering, but no proper sacritice

Ibid. By it he, being dead, yet speaketh.-By what? it may be asked. We reply. By his offering, by his faith, by his example. Dr. John Edwards explains it of his blood, which God said, “Crieth unto me from the ground." Gen. iv. 10. But Macknight opposes the latter sense, as ungrammatical. The Margin, however, reads in the passive, "Is yet spoken of;" alluding to the "good report" which he "through faith received," as in ver. 2.

Ver. 5. Was not found-Namely, not on earth, being removed in his whole person, soul and body, to the skies. He had this testimony.-This refers to Gen. v. 24, where we read, Enoch walked with God," which the Ixx. having translated that he "pleased God," is so quoted by the apostle; and hence we infer, that walking with God, implies a state of favour and friendship with him.

Ver. 7. Of things not seen as yet-Namely, the flood. Moved with fear-Mackn. "A religious fear." Marg." Being wary "Heir of the righteousness which is by jaith.-See Rom. iii. 21, 22; iv 13; Phil, iii. 9.

CHAP XI.

[and obedience;

called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.

(M) Ver. 1-7. The nature of faiththe Creation-and the Patriarchs before Abraham. The inspired writer of this Epistle begins the present very interesting chapter with defining the principles of faith, the nature and effects of which he illustrates by a variety of examples. The definition of faith (ver. 1), is thus rendered by our translators :-"Faith is the substance of things hoped for, and the evidence of things unseen;" meaning, doubtless, that it is the nature of faith to realize those objects, whereof the evidence is presented to our minds, which is certainly true; but for reasons subjoined in our Notes, we prefer the rendering of Mr. M'Lean; namely, "Faith is the confidence of things hoped for, and the conviction of things unseen;" which corresponds in sense with that of Dr. Doddridge. It is added, "For by it," that is, by faith," the elders obtained a good report," or testimony, on the part of God, that they pleased him, and were accepted of him, as follows in the subsequent verses. But how does this report or testimony, thus obtained of God, prove or illustrate the nature of faith as here defined? It was by confidence in the word and promises of God, particularly with reference to a future state, that they were enabled to resist temptation, to sustain affliction, and to endure persecution.

66

Before we come, however, to individual instances, we meet with this general proposition, Through faith we understand that the worlds were framed by the word of God." Thus Moses informs us in the first of Genesis, and such is the concurrent testimony of the sacred writers. But the sense of the next clause is not quite so evident. It runs thus: "So that things which are seen were not made of things which do appear;" that is, says Doddridge, "It is certain no visible cause could produce those things, [to suppose] which would be, in effect, to suppose them to have produced themselves; we therefore, by faith, refer them to a divine, invisible original." Macknight renders it, "The things which are seen were not made of things which did appear." Chrysostom thas expresses it-"The things which exist were made of things not existing"that is, made out of nothing. So Bishop Pearson, and most other divines.

The ancient philosophers indulged themselves in a variety of speculations respecting the origin of the material world; but its creation from non-entity, or nothing, by the one great Supreme, is a pure doc. trine of Revelation: for however Reason may approve, it certainly did not discover it; nor is it to be found among either the poets or the sages of the Pagan world, who generally leaned to the absurd notion of an eternal succession of causes and effects. Overwhelming as are the modern discoveries respecting the all-but-infinite extent of creation, the scriptural doctrine of a first supreme cause, is still more so; and taken together, they sink proud man to his proper level with the wormis.

Had we room to enlarge, all the natural perfections of God might be adduced from the simple fact of the creation; particu larly his wisdom and power-his eternity and immutability-his justice and his goodness: but though we cannot now examine, let us not neglect to admire and to adore. This is the song of Moses and of the Lamb

"Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of Saints!" (Rev. xv. 3.)

The long list of patriarchal worthies here enumerated, commences with Abel, the son of Adam and Eve, who is here commended as having offered unto God a more excellent sacrifice than Cain; but wherein was that sacrifice more excellent? Some have supposed its superior excellency to have consisted in its being an animal sacrifice, and thus a more proper type of the atonement of our Saviour; and others in its being the choicest of its kind-" of the first things of his flock, and of the fat thereof;" as stated in Gen. iv. 4. But, as we have formerly stated, we think the grand difference lay in the characters of the offerers-the one was a believer and the other not. The offering of one was made in faith, and with an ultimate view to the atonement of the Redeemer; that of the other in a principle of self-righteousness, and with regard to no merits but his own. (See Expos. of Gen. iv. 1-7.)

The next in the list is Enoch, the seventh from Adam, who, on account of the eminence of his faith and holiness, was translated to heaven without seeing death, having first obtained this testimony," that the pleased God:" a testimony that clearly

9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:

10 For he looked for a city which hath foundations, whose builder and maker is God.

11 Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.

12 Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.

[his posterity.

13 These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.

14 For they that say such things declare plainly that they seek a country.

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

16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.

implied his also being a believer, for, "without faith, it is impossible to please God:" and that for this reason, "he who cometh to God must believe" not only "that he is," but "that he is a rewarder of them who diligently seek him." This did Enoch, and was therefore honoured (as was Elijah, the prophet, in after times) with a removal to heaven, and probably in a like open manner; and the expression "was not found," seems to imply that, like the Jewish prophet, he was sought after. (See 2 Kings ii. 16.)

The expression that "he (God) is a rewarder of them that diligently seek him," being spoken of as the faith of the first patriarchs, evidently implies their belief in the rewards of a future state: for the scriptures of the Old Testament also speak of the unequal distributions of good and evil in the present life, while at the same time they as positively assure us of the divine equity; and these facts can only be recon

ciled by the doctrine of a future judgment, (Compare Ps. xii. 8, xvii. 13, Eccl. viii. 14, with Gen. xviii. 25, Ps. ix. 7, xcvii. 11, exix. 137; see also our Expos. of Gen. v, 21-32.)

The third name in this list is that of Noah, a patriarch of two worlds-before and after the flood. His faith was evident in the zeal and perseverance with which he laboured, for 120 years together, in building an ark for the saving of his house, whereby, that is by his example and preaching, "he condemned the world, and became heir of the righteousness, which is by faith." It is said, however, that he was "moved with fear," a circumstance which proves that the reverential fear of God is perfectly consistent with faith in him, and confidence in his mercy. That fear which is ejected by perfect love, is the fear not of children but of slaves. (See 1 John iv. 18.)

Ver. 9. In tabernacles-i. e. tents-with Isaac and Jacob.-Doddridge observes, that Jacob was born 15 years before Abraham died.

Ver. 10. Builder and maker.-(Gr. demiourgos). Doddr, Former." Mackn." Ruler."

Ver. 12. As good as dead.-Gr, dead as to these things;" i. e. as to having children.As the stars of the sky in multitude. To be able to enumerate the stars, the Psalmist speaks of as the peculiar prerogative of God. Ps. cxlvii. 4.

Ver. 13. Died in faith.-Gr. "according to faith." And were persuaded of them.-These words are omitted in many MSS., and in all the ancient versions and commentators. Embraced them. This is supposed to be an allusion to persons ou a voyage,

who when they descry at a distance their wished-for port, bail it with the most joyful shouts. "Lo! Italy appears, Achates cries; And Italy! with shouts the crowd replies." Pitt's Virgil.

Ver. 14. They seek a country. The original word (patrida), as Doddridge remarks, "is very emphatical: it signifies, as it were, a native country in which their father dwelt, as opposed to that in which they were pilgrims and strangers.

Ver. 15. Opportunity to have returned.—It is calculated that there were full 200 years between the call of Abraham and the death of Isaac, during which there were, doubtless, many opportunities of

return.

(N) Ver. 8-19. The history of Abraham's faith.-The next character to which we come was so eminent for his faith that he is, by way of distinction, called "The Father of the faithful," or of "believers." (Rom. iv. 11-16.) On his life and character, therefore, the apostle enlarges with peculiar propriety, as the most illustrious example of that distinguishing grace. The first instance given of his extraordinary faith is, that he became a pilgrim, and a stranger; and that not in consequence of any plan which he had formed, or of a wandering disposition; but it was in consequence of his being called of God, as we are informed by Stephen, Acts vii. 2, 3, and being so called he went forth, "not knowing whither he went." In doing this, he of course renounced the idols of his family and his country, his native land and his paternal possessions, with all his temporal hopes and prospects; and though he had the promise of the land of Canaan for his posterity, it was for them only, for he had of it no possession. At the same time, and during all this period, both he and his believing descendants were seeking for a better country and city, which God, their God, had provided for them, that is," an heavenly one-for he (Abraham), and his believing posterity, "looked for a city which hath foundations, whose builder and maker is God."

Sarah is next introduced as a partaker of the same faith, and co-heir of the same promise with her husband, notwithstanding that, as her history informs us, at the first she laughed at the idea of having children at her time of life, though announced by an angel. (Gen. xviii. 20.) Afterwards,

however, there is no doubt of her change of mind, for "she judged him faithful who had promised," and lived to see, so far as respected herself, the fulfilment of his promise.

"These all died in faith,"-namely, the holy patriarchs; particularly, Abraham, Isaac, and Jacob, neither of whom received the blessings promised in this life, but looked to the possession of a heavenly Canaan even before their children took possession of the earthly. It was faith that supported them under all the trials of life, and when Death approached, and fully convinced them that there was no hope of their entering the Canaan below, Faith showed them another Canaan above-a new Jerusalem, "a city," not consisting of tents and temporary erections-but "a city which hath foundations, whose builder and maker is God." But we cannot, among those who died in faith, include all Abraham's natural posterity, numerous as the stars or as the sands; for the far greater part of them, alas! deserted "the faith of their father Abraham." But to return to him.

The most celebrated instance of Abraham's faith was the offering up of his sou Isaac; of whom it was said, "In Isaac shall thy seed be called." But as we have already considered this extraordinary instance of piety and devotedness to God in our Exposition of Genesis, chap. xxii., we shall here merely recapitulate, and that very briefly.

1. We have there remarked, that Abraham had been long trained to implicit obedience; and had found that, to whatever trials he might be called in Provi

Ver. 17. Offered up.-Though Isaac was not slain, Abraham stretched forth his hand, and took the knife to slay him, as he certainly would have done, if he had not been restrained; and, as we conceive, in the full persuasion of his being raised immediately from the dead.

Ver. 18. Of-Doddr. “ concerning”—whom. Ver. 19. In a figure.—Gr. a pareble. On this circumstance Mr. Preb. Townsend remarks-" The sacrifice of Isaac by his father was so evidently typical of the sacrifice of Christ, that there can be no doubt of the design to be answered by this otherwise mysterious event. On the very spot where

Christ was afterwards crucified, Abraham is commanded to slay his son. It is needless to recaptalate the coincidences between the sacrifice of Isa and of Christ; they are to be found in every com mentary. That the meaning of the whole of the circumstances of this mystical sacritice of his son, was revealed to Abraham-that he learned from them, that the promised Messiah should in like manner bear the wood of the cross, and die for maakind; and that Abraham, in obeying the diving coffe mand, rejoiced to see the day of Christ, and that be then saw it, and was glad, is well argued by Bishop Warburton." Towns, Old Fest. Air. vol. i. .