Bibelkommentare

The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace. I. The nature of it, and the honour it reflects upon all who live in the exercise of it, Heb 11:1-3. II. The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace, Heb 11:4-38. And, III. The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament, Heb 11:39,40.

Analysis Of The Chapter

In the close of the previous chapter Hebrews 10, the apostle had incidentally made mention of faith Hebrews 10:38-39, and said that the just should live by faith. The object of the whole argument in this Epistle was to keep those to whom it was addressed from apostatizing from the Christian religion, and especially from relapsing again into Judaism. They were in the midst of trials, and were evidently suffering some form of persecution, the tendency of which was to expose them to the danger of relapsing. The indispensable means of securing them from apostasy was "faith," and with a view to show its efficacy in this respect, the apostle goes into an extended account of its nature and effects, occupying this entire chapter. As the persons whom he addressed had been Hebrews, and as the Old Testament contained an account of numerous instances of persons in substantially the same circumstances in which they were, the reference is made to the illustrious examples of the efficacy of faith in the Jewish history. The object is, to show that "faith," or confidence in the divine promises, has been in all ages the means of perseverance in the true religion, and consequently of salvation. In this chapter Hebrews 11, therefore, the apostle first describes or defines the nature of faith Hebrews 11:1, and then illustrates its efficacy and power by reference to numerous instances; Hebrews 11:2-40. In these illustrations he refers to the steady belief which we have that God made the worlds, and then to the examples of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rahab in particular, and then to numerous other examples without mentioning their names. The object is to show that there is power in faith to keep the mind and heart in the midst of trials, and that having these examples before them, those whom he addressed should continue to adhere steadfastly to the profession of the true religion.

A definition of faith, Hebrews 11:1, Hebrews 11:2. What are its immediate objects, Hebrews 11:3. What are its effects, instanced in Abel, Hebrews 11:4. In Enoch, Hebrews 11:5, Hebrews 11:6. In Noah, Hebrews 11:7. In Abraham, Hebrews 11:8-10. In Sara, Hebrews 11:11. In their righteous posterity, Hebrews 11:12-16 In Abraham's offering of his son Isaac, Hebrews 11:17-19. In Isaac, Hebrews 11:20. In Jacob, Hebrews 11:21. In Joseph, Hebrews 11:22. In Moses, Hebrews 11:23-28. In the Israelites in the wilderness, Hebrews 11:29. In the fall of Jericho, Hebrews 11:30. In Rahab, Hebrews 11:31. In several of the judges, and in David, Samuel, and the prophets, Hebrews 11:32-34. The glorious effects produced by it in the primitive martyrs, Hebrews 11:35-40.

INTRODUCTION TO Hebrews 11

The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Hebrews 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Hebrews 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Hebrews 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Hebrews 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Hebrews 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Hebrews 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Hebrews 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Hebrews 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Hebrews 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Hebrews 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Hebrews 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Hebrews 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Hebrews 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Hebrews 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Hebrews 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Hebrews 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Hebrews 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Hebrews 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Hebrews 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Hebrews 11:1 and the usefulness of it to the elders, Hebrews 11:2 they by it obtaining a good report, though they did not receive the thing promised, Hebrews 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Hebrews 11:40.

XI.

This chapter is very closely connected with the last verses of Hebrews 10. Those verses have taught the necessity of faith for the attainment of the promise. Here we read of men to whom, through their faith, the promise has been made sure.

Ch. 11. The Heroes of Faith

The main task of the writer has now been performed, but the remainder of the Epistle had also a very important purpose. It would have been fatal to the peace of mind of a Jewish convert to feel that there was a chasm between his Christian faith and the faith of his past life. The writer wishes to shew that there is no painful discontinuity in the religious convictions of Hebrew converts. They could still enjoy the viaticum of good examples set forth in their O.T. Scriptures. Their faith was identical with, though transcendently more blessed than, that which had sustained the Patriarchs, Prophets, and Martyrs of their nation in all previous ages. The past history of the Chosen People was not discarded or discredited by the Gospel; it was, on the contrary, completed and glorified.

Hebrews 11:1 to Hebrews 12:3. That the Hebrews may still further be encouraged to persevere in maintaining faith the writer exhibits in detail its victories in the past history of their people and especially in the life of Jesus. (Cf. Sirach , 44-50.)

CHAPTER 11

Hebrews 11:3. μὴ ἐκ φαινομένων] Instead thereof there is read in the Peshito: ex illis, quae non cernuntur; in the Vulgate: ex invisibilibus; in Lat. D E: ex non apparentibus. These translations, however, are a mere interpretative gloss, from which the actual existence of an early reading: ἐκ μὴ φαινομένων, cannot at all be inferred.

The preference to the Recepta: τὰ βλεπόμενα, is merited by the reading τὸ βλεπόμενον, commended to attention by Griesbach, adopted by Lachm. Bleek, Tisch. and Alford, approved also by de Wette, Tholuck, Delitzsch, and others. To be preferred partly on account of the better attestation by means of A D* E* א, 17, It. Copt. Clem. Didym. Ath. Cyr. al., partly because a mutation from the singular into the plural was more naturally suggested than the opposite.

Hebrews 11:4. Elz.: μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ. Instead of this, A D* א* 17 have: μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τῷ θεῷ. Adopted by Lachm. But the thought: “in that Abel, in regard to his offerings, gave testimony to God,” would be unintelligible, and, moreover, incorrectly and unhappily expressed. Besides, since μαρτυροῦντος κ.τ.λ. is the unmistakable nearer definition to ἐμαρτυρήθη, the context naturally points to God as the subject in μαρτυροῦντος. Beyond doubt, therefore, τῷ θεῷ arose only from the eye of the copyist wandering to the τῷ θεῷ at the beginning of the verse.

In place of the Recepta λαλεῖται, Griesbach (who, however, attaches equal value to the Recepta), Bleek, Scholz, Tisch. Bloomfield, Delitzsch, Alford, Reiche rightly read λαλεῖ. In favour of this is decisive, on the one hand, the important authority of A א, 17, 23, 31, 39, al. mult., Syr. utr. Arabb. Copt. Armen. Slav. rec. Vulg. Clem. Orig. Athan. Nyss. Chrys. (in comment.) Epiphan. Austerius Damasc. Chron. alex. Theodoret (in textu), Photius ms. Oecum. Theophyl., on the other hand, the usus loquendi. For neither in taking λαλεῖται in the middle sense, with Beza, Er. Schmid, Wolf, Carpzov, Baumgarten, nor yet in the passive: praedicatur, laudatur, in omnium ore est, with Jos. Scaliger, Lud. de Dieu, Wetstein, Heinrichs, Stengel, should we be warranted on linguistic grounds; quite apart from the fact that, in the latter acceptation, the statement would be a very trivial one.

Hebrews 11:5. Elz.: εὑρίσκετο. Better attested, however (by A D E א, 109, Epiphan.), is the form ηὑρίσκετο, which is found likewise in the LXX. Genesis 5:24, in the Cod. Alex. Rightly adopted by Lachm. Bleek, Tisch. and Alford.

In place of the Recepta: τῆς μεταθέσεως αὐτοῦ, we have to write, with Lachm. Bleek, Tisch. de Wette, Delitzsch, Alford, and others, after A D* א* 17, 67** 80, Vulg. It. Copt., merely: τῆς μεταθέσεως, and in place of the received form εὐηρεστηκέναι, with Lachm. Tisch. 1, 2, and 7, Delitzsch, and Alford, the form better attested (by A K L, 46, 71, 73, al., Theophyl.): εὐαρεστηκέναι.

Hebrews 11:8. Elz.: καλούμενος. But A D (E?) Vulg. It. Arm. Theodoret, Jer. Bed. Have ὁ καλούμενος. Approved by Mill. Rightly placed in the text by Lachm. and Tisch. 1.

The article τόν, inserted in the Recepta before τόπον, we have, with Lachm. Bleek, Tisch. 1, 7, and 8, and Alford, after A D* א*, to delete; and, after A D* K, many min. Chrys. Damasc. Theophyl., with Lachm. Tisch. 1, 2, and 7, and Alford, to write ἔμελλεν in place of the Recepta ἤμελλε.

Hebrews 11:9. καὶ παρῷκησεν, which D* E, together with their Latin translation, furnish in place of the Recepta: πίστει παρῷκησεν, is a later corruption, inasmuch as in Hebrews 11:9 a fresh evidence is given of the πίστις of Abraham.

εἰς γῆν] Elz.: εἰς τὴν γῆν. But the article is wanting in A D** K L א, very many cursives, with Damasc. and Oecum. It is suspected by Griesbach, rightly rejected by Lachm. Bleek, Tisch. Alford.

Hebrews 11:11. καὶ παρὰ καιρὸν ἠλικίας] Elz.: καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν. But ἔτεκεν is a later gloss, which is condemned by A D* א* 17, Vulg. It. Copt. Sah. Aeth. utr. Chrys. (codd.). It was already regarded as spurious by Beza, Grotius, Mill (Prolegg. 1355), Bengel; and is rightly deleted by Griesbach, Knapp, Lachm. Scholz, Bleek, Tisch. Alford, and others.

Hebrews 11:12. In place of the Recepta ἐγεννήθησαν, Lachm. Bleek, Delitzsch, and Alford read ἐγενήθησαν, which, on account of the stronger attestation by A D* K, 109, 219* al. (Vulg. It.: orti sunt), is to be preferred.

ὡς ἡ ἄμμος] So already the Editt. Complut. and Steph. 2, then Bengel, Griesbach, Matthaei, Knapp, Lachm. Scholz, Bleek, Tisch. Bloomfield, Delitzsch, Alford, and others. Elz.: ὡσεὶ ἄμμος. Against A D (* and ** and ***)[104] E K L א, 23, 37, 46, 47, al. mult., Chrys. (codd.) Damasc. Oecum. Theophyl.

Ἡ ΠΑΡᾺ ΤῸ ΧΕῖΛΟς] is wanting in D* E, in their Latin translation, and in Aeth. utr. The origin of the omission is to be traced back to a mere error in writing, to which the resemblance of sound of the closing letters in ἌΜΜΟς and ΧΕῖΛΟς gave occasion.

Hebrews 11:13. In place of the Recepta μὴ λαβόντες, Lachm. reads μὴ προσδεξάμενοι. But the Recepta is supported by the considerable authority of D E K L א*** almost all the cursives, Theodoret, and others; while the reading of Lachm., probably arising from Hebrews 11:35, has only the testimony of A in its favour, and is devoid of meaning. For ΠΡΟΣΔΕΞΆΜΕΝΟΙ could, in accordance with the usage prevailing elsewhere, only signify either the subjective having expected (having awaited), or the subjective having admitted. But neither of these, meanings would be compatible with the statement of Hebrews 11:13, which would be suitably expressed only if ΠΡΟΣΔΕΞΆΜΕΝΟΙ could be explained of the objective having received, what is never denoted by this verb. The reading μὴ κομισάμενοι in א* some cursives (17, 23* 39, al.), and, with Chrys. (in comment.) Damasc. Theophyl. (adopted by Tisch. 8), was only called forth by the similar turn Hebrews 10:36, Hebrews 11:39.

ἸΔΌΝΤΕς] Elz.: ἸΔΌΝΤΕς ΚΑῚ ΠΕΙΣΘΈΝΤΕς. But the addition ΚΑῚ ΠΕΙΣΘΈΝΤΕς has almost all the witnesses (also א) against it. It is found in only two or three cursives, and is an explanatory gloss to ἈΣΠΑΣΆΜΕΝΟΙ. Comp. Chrysostom: ΟὝΤΩ ΠΕΠΕΙΣΜΈΝΟΙ ἮΣΑΝ ΠΕΡῚ ΑὐΤῶΝ Ὡς ΚΑῚ ἈΣΠΆΣΑΣΘΑΙ ΑὐΤΆς; Oecumenius: ΚΑῚ ἈΣΠΑΣΆΜΕΝΟΙ· ΠΕΙΣΘΈΝΤΕς.

Hebrews 11:15. ἘΞΈΒΗΣΑΝ] Elz. Griesbach (who, however, has placed ἘΞΈΒΗΣΑΝ on the inner margin), Matthaei, Knapp, Scholz, Bloomfield: ἘΞῆΛΘΟΝ. Against A D* E* א* 17, 73, 80, Athan. (ed. Bened.; edd. al.: ἐξεβλήθησαν) Chron. alex. Damasc.

Hebrews 11:16. νῦν δέ] Elz. Matt. Bloomfield: νυνὶ δέ. Against decisive witnesses (A D E א, 44, 48, al. perm., Athan. Chrys. Theodoret, Oecum.).

Hebrews 11:19. The Recepta ἐγείρειν has the support of D E K L א, almost all min. Orig. Chrys. Theodoret, Damasc. al.; Lachm. and Tisch. 1 read, after A (ΕΓΕΙΡΕ), 17, 71, Cyr. Chron. alex.: ἘΓΕῖΡΑΙ.

Elz.: ΔΥΝΑΤΌς; A D**: ΔΎΝΑΤΑΙ. Adopted by Lachm. into the text.

Hebrews 11:20. In place of the Recepta πίστει, Lachm. Bleek, Tisch. 1, 2, 7, Alford have adopted πίστει καί, after A D* 17, 23, 37, al., Vulg. It. Chrys. (but not in all MSS. and editt.) Theodoret, Damasc. Sedul. Bede. Rightly. ΚΑΊ might appear superfluous, and on that account was more likely to be omitted than added.

Hebrews 11:23. Instead of the Recepta διάταγμα, Lachm. reads δόγμα. But this reading is founded only in a conjectural manner upon A, inasmuch as all the letters of the word except the δ have been torn away from the Codex. Apart from this, δόγμα is found only in one cursive MS. of the twelfth century (Cod. 34). It is probably a gloss from Luke 2:1.

At the close of Hebrews 11:23, D* E (as also their Latin translation, as well as three codd. of the Vulgate) further add the Words: πιστι μεγας γενομενος μωυσης ανιλεν τον αιγυπτιον κατανοων την ταπινωσιν των αδελφων αυτου, as to the spuriousness of which, although Zeger and Mill (Prolegg. 496) held them to be genuine, no doubt can exist, even on account of the ΜΈΓΑς ΓΕΝΌΜΕΝΟς, Hebrews 11:24. They are a complementary addition in conformity to Acts 7:23 ff.

Hebrews 11:26. ΤῶΝ ΑἸΓΎΠΤΟΥ] Elz.: ΤῶΝ ἘΝ ΑἸΓΎΠΤῼ. Against D E K L א (also against the later supplementer of B), 31, 44, 46, al. plur., Syr. utr. Copt, al., Clem. Euseb. al. Rejected by Griesbach, Matthaei, Knapp, Scholz, Bleek, Tisch. de Wette, Delitzsch, Alford, al. The ΤῶΝ ἘΝ ΑἸΓΎΠΤΟΥ, adopted by Lachm., after A and some cursives (3, 71), owes its origin to an uncompleted correction.

Hebrews 11:28. Instead of the Recepta ὀλοθρεύων, A D E, Damasc. have the more correct (ὄλεθρος) form ὀλεθρεύων, which is rightly preferred by Lachm. Bleek, Tisch. 1, 2, 7, and Alford.

Hebrews 11:29. Elz. has merely ὡς διὰ ξηρᾶς. But, with Lachm. Bleek, Tisch. Delitzsch, and Alford, we have to add γῆς, after A D* E א, 17, 31, 47, al., Chrys. Theodoret (cod.), and probably all the versions. Since Γῆς was no necessary addition, it could easily get omitted.

Hebrews 11:30. Recepta: ἔπεσε. But, after A D* א, 17, 23, 31, al., Chrys. ms., ἜΠΕΣΑΝ (in favour of which, also, ἜΠΕΣΟΝ in 37, and Chrys. ms., testifies) is to be looked upon as the original reading. Adopted by Lachm. Bleek, Tisch. Alford. Approved by Delitzsch.

Hebrews 11:32. Elz.: ἘΠΙΛΕΊΨΕΙ ΓΆΡ ΜΕ. With Lachm. Tisch. 7 and 8, and Alford, after A D* א, we have to transpose into: ἘΠΙΛΕΊΨΕΙ ΜΕ ΓΆΡ.

In that which follows, the Recepta reads: περὶ Γεδεών, Βαράκ τε καὶ Σαμψὼν καὶ Ἰεφθάε, Δαυΐδ τε καί Σαμουήλ.

Instead thereof, Lachm. reads (and so also Tisch. 1 and 8), as it also stands in the Codex Sinaiticus: ΠΕΡῚ ΓΕΔΕῺΝ ΒΑΡᾺΚ ΣΑΜΨῺΝ ἸΕΦΘΆΕ, ΔΑΥΊΔ ΤΕ ΚΑΊ ΣΑΜΟΥΉΛ. On internal grounds neither of these forms of the text commends itself. For, in the case of both, the persons here further mentioned would have been enumerated, in contradiction with the mode of proceeding hitherto observed, without regard to the chronology; inasmuch as, historically, Barak was to have been mentioned before Gideon, Jephthah before Samson, Samuel before David. And yet the regularity with which each time the second name designates a person earlier in a chronological respect, points to an order of succession chosen with design. Observe, further, that in the last member, ΔΑΥΐΔ ΤΕ ΚΑῚ ΣΑΜΟΥΉΛ, there is nowhere found a variation with regard to the particles. There can thus hardly be room for doubt that the foregoing names also were originally arranged in groups of two. It appears, accordingly, the better course to retain the Recepta, with the two modifications,—that, with D*, καὶ Βαράκ is read in place of the mere Βαράκ; and then, with A, 17, Vulg. Copt. Arm. Clem. Cyr. Al. Epiphan. Ambr. Bede, the mere Σαμψών is read instead of τε καὶ Σαμψών. (The καί before Ἰεφθάε is supported by D E K L, almost all cursives, Syr. al., Chrys. Theodoret, Damasc. al.) Thus arises the text: περὶ Γεδεὼν καὶ Βαράκ, Σαμψὼν καὶ Ιεφθάε, Δαυΐδ τε καὶ Σαμουήλ, and the sense is: “of Gideon as well as of Barak, of Samson not less than of Jephthah, of David even as of Samuel.” In connection with this form of the text, the otherwise very strange breach in the chronological order disappears, since the discourse advances historically with the addition of each new double member; while, in the double members themselves, the mention of the later person before the earlier is justified by the mention on each occasion of those who are in point of time contemporaries, as also from the consideration of rhetorical effect.

Hebrews 11:34. After A D* א, Lachm. has adopted μαχαίρης (and so also Tisch. 7 and 8) instead of the Recepta ΜΑΧΑΊΡΑς, and, after A D* א*: ἘΔΥΝΑΜΏΘΗΣΑΝ (so also Tisch. 8), in place of the Recepta: ἑνεδυναμώθησαν.

Hebrews 11:35. γυναῖκες] Lachm. has, after A D* א*: γυναῖκας, what, however, rests upon a mere error in transcribing, and is to be rejected as meaningless.

Hebrews 11:37. μαχαίρας] D* א, Lachm. Tisch. 7 and Hebrews 8 : μαχαίρης.

Hebrews 11:38. The Recepta ἘΝ ἘΡΗΜΊΑΙς is attested by D E K L, min. Clem. Orig. (twice) Chrys. Theodoret, Damasc. al. Lachm. and Tisch. 7 and 8 read, with A א, 71, 73, 118, Orig. (once) Socrat.: ἐπὶ ἐρημίαις, which, however, can have arisen only from an error of the copyist.

Hebrews 11:39. Elz.: τὴν ἐπαγγελίαν. A, 80, Arab. Polygl. Lachm.: τὰς ἐπαγγελίας.

[104] D* Hebrews 31: καθὼς ἡ.