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英文原文
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.
1-3
The Nature of Faith (62 AD)
信心的本质（公元62年）
¹ 信就是所望之事的实底，是未见之事的确据。
² 古人在这信上得了美好的证据。
³ 我们因着信，就知道诸世界是借神话造成的；这样，所看见的，并不是从显然之物造出来的。
在此我们有：一、关于信心之恩的两部分定义或描述。1. 信心「是所望之事的实底」。信心与盼望并行；我们盼望的事，也是我们信心的事。信心是坚定的确信和期望，相信神必成全他在基督里向我们一切所应许的；这确信如此强有力，以至于赐给灵魂一种对这些事的拥有和当前的享受，借着初熟的果子和预先尝到的滋味，使这些事在灵魂里有了存在；因此信徒在信心的操练中「就大有喜乐，满有荣耀」。基督借着信住在人的灵魂里，灵魂便被神的丰盛所充满——照着他现今所能量度的程度；他在信心的对象上经历到一种真实的实体。2. 信心「是未见之事的确据」。信心将那些肉眼无法分辨之事的真实性，向心思之眼证明出来。信心是灵魂对神圣启示及其每一部分的坚定赞同，并「印上印，证明神是真的」。信心是对神所启示的一切——圣洁、公义、良善之事——的完全认可；它帮助灵魂以相称的情感和努力，把这一切都应用到自己身上；因此它是设计来代替眼见为信徒效力的，对灵魂而言如同感官对身体一样。那不能将不可见之事向灵魂化为真实、并激发灵魂按其本性和重要性而行的信心，不过是意见或幻想罢了。
二、信心对一切活在信心操练中之人所反照的尊荣的记述（来 11:2）：「古人在这信上得了美好的证据」——即古代的信徒，他们活在世界的最初世代。请注意，1. 真信心是古老的恩典，并有对古老性最好的根据：它不是新发明、现代的幻想；它是自从恩典之约在世上公布以来，就已栽植在人灵魂里的恩典；它从启示的起初就已被实行；世上历来最年长、最好的人都是信徒。2. 他们的信心就是他们的尊荣；这信心反照尊荣在他们身上。他们是他们信心的尊荣，他们的信心也是他们的尊荣。信心使他们去行「那美好的事」，神也留意使记录得以保存，并将他们靠这恩典的力量所行的卓越之事传扬开来。信心的真诚作为经得起传扬，配得传扬，并且一经传扬，必使真信徒得着尊荣。
三、我们在此看到信心首要的作为和信条之一，对其余一切都有极大的影响，并且为各世代、各处的信徒所共有，即：「诸世界是借神的话造成的」——不是从已有的物质造出来，而是从无造出来的，来 11:3。信心的恩典既向后看也向前看；它不仅展望世界的末了，更回顾世界的起头。借着信心，我们对于世界的形成所理解的，远非自然理性的肉眼所能理解。信心不是强加于理解力之上的，而是它的朋友和帮助。那么信心使我们明白关于「诸世界」——即宇宙的上、中、下各区——的什么事呢？1. 这些世界并非永恒，也不是自己产生自己，而是由另一位造的。2. 世界的创造者是神；他是万物的创造者；凡为创造者的必是神。3. 他造世界极为精确；那是一件「造成」之工，万物都相称地配合并安排好，以达到其目的，并彰显创造者的完全。4. 神借他的「话」造世界，即借他本体的智慧和永生的儿子，并借他活动的旨意——「说有，就有」，诗 33:9。5. 世界如此从无中被造成——不是从已有的物质，与「无中不能生有」这一公认准则相反——这准则虽对受造的能力而言是真的，在神却无地位可言；他能「呼出那不是的如同是的」，并命令它们成为存在。这些事我们因着信就明白了。圣经给我们对万物起源最真实、最精确的记载，我们当信它，不可因为圣经对创造的记载与我们自己一些虚妄的假设不合，就曲解或贬抑它——这在一些有学问却自负的人身上，是不信的头一个显著步骤，并引他们陷入更多的不信之中。
英文原文
The Nature of Faith (62 AD)
¹ Now faith is the substance of things hoped for, the evidence of things not seen.
² For by it the elders obtained a good report.
³ Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.
II. An account of the honour it reflects upon all those who have lived in the exercise of it (Heb 11:2): By it the elders obtained a good report—the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.
III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, Heb 11:3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe? 1. That these worlds were not eternal, nor did they produce themselves, but they were made by another. 2. That the maker of the worlds is god; he is the maker of all things; and whoever is so must be God. 3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Ps 33:9. 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that "out of nothing nothing can be made," which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.
4-31
Exemplars of Faith (62 AD)
信心的榜样（公元62年）
⁴ 亚伯因着信，献祭与神，比该隐所献的更美，因此便得了称义的见证，就是神指他礼物作的见证。他虽然死了，却因这信仍旧说话。
⁵ 以诺因着信被接去，不至于见死，人也找不着他，因为神已经把他接去了；只是他被接去以先，已经得了神喜悦他的明证。
⁶ 人非有信，就不能得神的喜悦；因为到神面前来的人必须信有神，且信他赏赐那殷勤寻求他的人。
⁷ 挪亚因着信，既蒙神指示他未见的事，动了敬畏的心，预备了一只方舟，使他全家得救。因此就定了那世代的罪，自己也承受了那从信而来的义。
⁸ 亚伯拉罕因着信，蒙召的时候就遵命出去，往将来要得为业的地方去；出去的时候，还不知往哪里去。
⁹ 他因着信，就在所应许之地作客，好像在异地居住帐棚，与那同蒙一个应许的以撒、雅各一样。
¹⁰ 因为他等候那座有根基的城，就是神所经营所建造的。
¹¹ 因着信，连撒拉自己，虽然过了生育的岁数，还能怀孕，因她以为那应许她的是可信的。
¹² 所以从一个仿佛已死的人就生出子孙，如同天上的星那样众多，海边的沙那样无数。
¹³ 这些人都是存着信心死的，并没有得着所应许的；却从远处望见，且欢喜迎接，又承认自己在世上是客旅，是寄居的。
¹⁴ 说这样话的人是表明自己要找一个家乡。
¹⁵ 他们若想念所离开的家乡，还有可以回去的机会。
¹⁶ 他们却羡慕一个更美的家乡，就是在天上的。所以神被称为他们的神，并不以为耻，因为他已经给他们预备了一座城。
¹⁷ 亚伯拉罕因着信，被试验的时候，就把以撒献上；这便是那欢喜领受应许的，将自己独生的儿子献上。
¹⁸ 论到这儿子，曾有话说：「从以撒生的才要称为你的后裔。」
¹⁹ 他以为神还能叫人从死里复活；他也仿佛从死中得回他的儿子来。
²⁰ 以撒因着信，就指着将来的事给雅各、以扫祝福。
²¹ 雅各因着信，临死的时候，给约瑟的两个儿子各自祝福，扶着杖头敬拜神。
²² 约瑟因着信，临终提到了以色列族将来要出埃及，并为自己的骸骨留下遗命。
²³ 摩西生下来，他的父母因着信，把他藏了三个月，并不怕王命。
²⁴ 摩西因着信，长大了就不肯称为法老女儿之子。
²⁵ 他宁可和神的百姓同受苦害，也不愿暂时享受罪中之乐。
²⁶ 他看为基督受的凌辱比埃及的财物更宝贵，因他想望所要得的赏赐。
²⁷ 他因着信，就离开埃及，不怕王怒；因为他恒心忍耐，如同看见那不能看见的主。
²⁸ 他因着信，就守逾越节，行洒血的礼，免得那灭长子的临近以色列人。
²⁹ 他们因着信，过红海如行干地；埃及人试着过去，就被吞灭了。
³⁰ 以色列人因着信，围绕耶利哥城七日，城墙就倒塌了。
³¹ 妓女喇合因着信，曾和和平平地接待探子，就不与那些不顺从的人一同灭亡。
使徒既已对信心的恩赐作了一般性的论述，如今进而向我们陈明旧约时代一些信心的光辉榜样。这些榜样可以分为两类：1. 那些记下名字的，并具体说明其信心之操练和作为的。2. 那些仅提名字的，只概括说明他们信心的功绩，留给读者自己去对照圣史，应用并对应到具体人物。此处我们所看到的，不仅记下了他们的名字，更附上了他们信心所受的具体试炼和所行的作为。
一、此处所记信心的首要实例和榜样，是亚伯。值得注意的是，神的灵在此并未看为合适提及我们始祖的信心；然而神的教会普遍地本着敬虔的爱心，假定神赐给了他们悔改和信心，使他们信靠所应许的后裔；又指教他们献祭的奥秘，他们又指教自己的儿女；并且他们在毁了自己和一切后裔之后，仍蒙了神的怜悯。但神仍将此事存于某种不确定之中，作为对所有蒙赐大才干、受托大责任之人的警戒——不可显为不忠，因为神不愿将我们的始祖列入这有福的信心名录之中。这名录从亚伯开始——他是亚当众子中最早的圣徒之一，也是最早为信仰殉道的人；他因信而活，也因信而死，因此是希伯来人当效法的合宜榜样。请注意，
1. 亚伯因信作了什么：「他献上比该隐更美的祭」——更完全、更完美的祭。由此学得，（1.）自从堕落之后，神为人类开辟了一条新的道路，使他们在敬拜中归向他。这是记载中堕落之人前去敬拜神的最早实例之一；堕落并未切断神与人之间的一切往来，这真是奇妙的怜悯。（2.）堕落之后，神必须借献祭受敬拜——这种敬拜方式既包含对罪的承认、对罪当得之报应的承认，也包含对一位救赎主——他要作人灵魂的赎价——的信心宣告。（3.）从起初，敬拜者之间就有了显著的分别。这里有两个人，是弟兄，都前去敬拜神，然而却有极大的不同。该隐是长子，但亚伯却蒙了偏爱。使人在神面前真正尊贵的，不是出生的长幼，而是恩典。这种不同在他们的人格上可见：亚伯是正直的人，是义人，是真信徒；该隐是形式主义者，没有特殊恩典的原则。他们的原则也不同：亚伯是在信心的能力之下行事；该隐只是出于教育的力量或天然的良心。他们的祭物也有非常显著的不同：亚伯献的是挽回祭——「献上羊群中头生的」，承认自己是当死的罪人，只盼望借着「那伟大的祭物」得蒙怜悯；该隐所献的不过是认恩之祭，仅仅是感恩祭——「地里的出产」，这在人无罪之时可能、或许也必须献上；其中没有对罪的承认，没有顾及赎价——这就是该隐祭物的本质缺陷。敬拜真神的人之间将始终有分别：有人以谎言环绕他，有人对圣徒忠心；有人像那法利赛人，倚靠自己之义；有人像那税吏，承认自己的罪，并投靠神在基督里的怜悯。
2. 亚伯因信得着了什么：原始的记载在创 4:4，「耶和华看中了亚伯和他的供物」；先看他蒙恩的人格，后看他从恩典——尤其从信心之恩——而来的供物。此处我们被告知，他借着信心得着了一些特殊的益处：（1.）「得了称义的见证」——他是一个称义、成圣、蒙悦纳的人；这很可能由从天降下的火所印证，火点燃并烧尽了他的祭物。（2.）神借悦纳他的礼物，为他的人格之义作了见证。当火——神公义的象征——烧尽祭物时，这就是一个记号，表明神的怜悯因那大祭物的缘故悦纳了献祭者。（3.）「他虽然死了，却因这信仍旧说话」。他有尊荣留下一个有教导性、能说话的范例；那么这范例向我们说什么呢？我们当从中学习什么？[1.] 堕落之人获准前去敬拜神，并有蒙悦纳的盼望。[2.] 我们的人格和供物若蒙悦纳，必须借着对弥赛亚的信心。[3.] 蒙神悦纳是特殊的、有分别的恩惠。[4.] 凡从神得着这恩惠的人，必须预料到世人的嫉妒和恶毒。[5.] 神不容他百姓所受的伤害不受罚，也不容他们所受的苦不得赏。这些都是极好、极有益的教训，然而「所洒的血所说的，比亚伯的血所说的更美」。[6.] 神不容亚伯的信心随他而死，却要兴起别人，使他们得着同样宝贵的信心；他不久便如此行了；因为在下一节我们读到：
二、以诺的信心，来 11:5。他是第二位因信得着美好证据的古人。请注意，
1. 此处关于他的记载。在此处（以及创 5:22 等）我们读到，（1.）「他与神同行」，就是说，他在效法神、与神相交、以神为乐上，是真实地、卓越地、活跃地、渐进地、坚忍地虔诚。（2.）「他被接去，不至于见死」，他的任何部分都不在地上被寻见；因为神把他——灵魂和身体——接入天堂，正如他将如此对待那些在他第二次降临时仍活着的圣徒。（3.）「他被接去以先，已经得了神喜悦他的明证」。他在自己的良心里有这明证，神的灵与他的灵同作见证。凡借信心在罪世中与神同行的人，都蒙他喜悦，他也必赐他们蒙恩的记号，并加尊荣给他们。
2. 此处关于他的信心说了什么，来 11:6。经上说，「没有」这「信，就不能得神的喜悦」——没有这样帮助人与神同行的信心，一种活泼的信心；而我们若到神面前来，就必须「信他存在，且信他赏赐那殷勤寻求他的人」。（1.）必须信神存在，并且信他就是他所是——如他在圣经中所启示自己的那样，是一位无限完全的存在，存在于父、子、圣灵三位格之中。请注意，对神存在（如道所启示）的实际信心，将是约束我们灵魂的有力敬畏之带，是拦阻我们犯罪的缰绳，也是促使我们尽一切福音本分的激励。（2.）「信他赏赐那殷勤寻求他的人」。在此请注意，[1.] 因着堕落，我们失去了神；我们失去了神圣的亮光、生命、慈爱、形象和相交。[2.] 神借着基督——第二亚当——使我们得以再次寻见他。[3.] 神已指定了可寻见他的途径和方式；即：严格留意他的圣言，参加他的典章，听尽其职的传道人的讲道，与他的百姓交往，留意他护理的引导，并在凡事上谦卑等候他恩惠的同在。[4.] 那些要在这些道路上寻见神的人，必须「殷勤寻求他」；他们必须早早寻求、恳切寻求、坚忍寻求。「你们寻求我，若专心寻求我，就必寻见」；一旦他们寻见了他——作他们和好的神——便绝不后悔为寻求他所花的工夫。
三、挪亚的信心，来 11:7。请注意，
1. 挪亚信心的根基——他从神所受关于尚不可见之事的警戒。他得了神圣的启示，无论是借声音还是异象并不显明；但这启示本身带着证据；他「蒙指示未见之事」，即一个极大而严厉的审判——世界从未见过的审判，并且在第二因的常规中，尚无丝毫征兆。这隐秘的警戒他当传达给世人，而世人必轻看他和他的信息。神在击打之前通常先警戒罪人；凡轻看他警戒之处，打击必更加沉重。
2. 挪亚信心的作为，及其对心思和实践的影响。（1.）对心思的影响；这把对神审判的敬畏印在他灵魂上：他「动了敬畏的心」。信心先影响我们的情感，后影响我们的行动；信心所激发的情感与所启示的内容相称。若是美事，信心便激发爱和渴慕；若是恶事，信心便激发敬畏。（2.）他的信心影响了实践。他这样因信神的警告而激发的敬畏，促使他预备了一只方舟——在其中他无疑遭遇了恶世代的讥诮和辱骂。他没有与神争辩为何要造方舟，方舟何以能容下所当存放的一切，这样的船何以能抵御如此大的风暴。他的信心消除了所有异议，使他认真开工。
3. 挪亚信心的福果与赏赐。（1.）借此，他和他全家都得救了——当整个罪人的世界在他们周围灭亡之时。神为他的缘故救了他的全家；他们作挪亚的儿女真是福气；那些女子嫁入挪亚的家真是福气；她们本可以嫁入别的家族得着大产业，但那样她们就要被淹死了。我们常说：「与产业有亲是好的」；但与圣约有亲无疑是好的。（2.）借此他审判并定罪了世界；他的圣洁敬畏定了他们的安逸和虚妄自信的罪；他的信心定了他们不信的罪；他的顺从定了他们藐视和悖逆的罪。好榜样或使罪人归正，或定他们的罪。严谨圣洁、敬畏神的生活有极强说服力；它在神面前向各人的良心举荐自己，他们便因此被定罪。这是神的百姓定恶人的罪当采取的最好方法——不是借着苛刻和论断的言语，而是借着圣洁、作榜样的生活。（3.）借此「他承受了那从信而来的义」。[1.] 他得着了真正称义之义；他是「义的承受者」；[2.] 他这继承的权利是借着对基督的信心——作为「基督的肢体、神的儿女」，既是儿女，便是后嗣。他的义是相对的，是出于他的得儿子名分，借着对所应许之后裔的信心。我们若指望在「耶和华大而可畏之日」得称义、得拯救，就让我们现在预备方舟，确保在基督里、在约柜中有分，并速速行这事——在门关上之前，因为除他以外别无拯救。
四、亚伯拉罕——神的朋友、信心之父——的信心。希伯来人以他为夸口，又从其得着家世和特权；因此使徒为要使他们喜悦、又使他们得益，便比亚伯拉罕以外任何一位先祖更多地论述亚伯拉罕信心的英勇作为；在论述亚伯拉罕信心的过程中，他插入了撒拉信心的故事——凡恒久行善的女子，都是她的女儿。请注意，
1. 亚伯拉罕信心的根基——神的呼召和应许，来 11:8。（1.）这呼召虽是极艰难的呼召，却是出于神，因此是信心充足的根基和顺从的准则。司提反在徒 7:2-3 中论到他蒙召的方式：「荣耀的神向我们的祖宗亚伯拉罕显现，他在米所波大米……还未住哈兰的时候，对他说：『你要离开本地和亲族，往我所要指示你的地去。』」这是有效的呼召，借此他从父家的偶像崇拜中归正，创 12:1。在他父亲死于哈兰之后，这呼召又重新临到。请注意，[1.] 神的恩典是绝对白白的，他取了人中最坏的一些人，使他们成为最好的。[2.] 神必须先到我们这里来，我们才能到他那里去。[3.] 在呼召和使罪人归正之时，神显现为荣耀的神，并在灵魂里作荣耀的工。[4.] 这呼召不仅叫我们离开罪，更叫我们离开有罪的同伴，以及一切与他所当献的虔诚不相称的事物。[5.] 我们不仅需要蒙召起头得好，更需要蒙召前进得好。[6.] 他不愿他的百姓在未达属天的迦南之前，在任何地方安息。（2.）神的应许。神应许亚伯拉罕，他所蒙召要去的地方，他将来要得为业；不久他要得天上的迦南为业，并在适当的时候他的后裔要承受地上的迦南。在此请注意，[1.] 神呼召他的百姓去得产业：借着他有效的呼召，他使他们成为儿女，因此成为后嗣。[2.] 这产业他们并不立即得着；他们必须等候一些时候：但应许是确定的，必按其时节成就。[3.] 父母的信心往往为他们的后裔带来祝福。
2. 亚伯拉罕信心的操练：他绝对地顺从了神的呼召。（1.）「他出去，还不知往哪里去」。他将自己交在神手中，任凭他差遣到他所喜悦的任何地方。他认同神的智慧最适合引导；并顺服神的旨意最适合决定一切关乎他的事。绝对的信心和顺从只当归给神，且唯独归给他。一切有效蒙召的人都把自己的意志和智慧交托给神的意志和智慧，而他们如此行正是他们的智慧；虽然他们不总知道自己的路，却知道自己的引导者，这便使他们满足。（2.）「他在所应许之地作客，好像在异地」。这是他信心的操练。请注意，[1.] 迦南如何被称为所应许之地，因为那时只是应许了，尚未得着。[2.] 亚伯拉罕如何住在迦南——不是作为主人和业主，只作为客旅。他没有发出驱逐令，也没有向旧居民发动战争来夺取他们的地，而是满足于作客旅而居，忍耐地忍受他们的不友善，感谢地接受他们的任何恩惠，并将心系于他的家乡——属天的迦南。[3.] 「与以撒、雅各——同蒙一样应许的——居住帐棚」。他住在那里，处于一种移动的状态，每日预备好迁移：我们众人在世上也都当如此生活。他有良伴，这是他在客旅状态中的大安慰。亚伯拉罕活到以撒七十五岁、雅各十五岁。以撒和雅各是同一应许的后嗣；因为这应许向以撒更新（创 26:3），向雅各也更新，创 28:13。一切圣徒都是同一应许的后嗣。这应许是赐给信徒和他们的儿女的，并赐给凡主我们神所召的人。看见父母与儿女同在世上作客旅、同作属天产业的后嗣，是令人欣慰的。
3. 亚伯拉罕信心的支持（来 11:10）：「他等候那座有根基的城，就是神所经营所建造的」。在此请注意，（1.）对天堂的描述：那是一座城，是一个有秩序的团体，根基稳固，防卫严密，供应充足：那是一座有根基的城，其根基就是神不变的旨意和全能的权能，主耶稣基督无限的功劳和中保之工，永远之约的应许，城本身的纯洁，以及居民的完全：那是一座神所经营所建造的城。他设计了蓝图；他据此建造，又开通了一条又新又活的路进入其中，并为他百姓预备了它；他使他们得着它，在其中抬举他们，并且他自己就是那城的实体和福乐。（2.）请注意亚伯拉罕对这座属天之城的应有尊重：他「等候」它；他相信有这样的状态；他等候它，同时借信心在其中相通；他有高超而喜乐的盼望，相信在神的时候和方式里，他必被平安地带到其中。（3.）这对他现今生活的影响：这是他在一切客旅试炼之下的支持，帮助他忍耐地承受其中一切的不便，并积极履行其中一切的本分，坚忍其中直到末了。
五、在亚伯拉罕故事的中间，使徒插入了撒拉信心的记述。在此请注意，
1. 撒拉信心的难处，是非常大的。（1.）一时之间不信占了上风：她因应许似乎不可能成就而发笑。（2.）她曾因不信而偏离了本分之路，把亚伯拉罕推上去与夏甲同床，使他可以有后裔。如今她这罪使她日后凭信心行事更加困难。（3.）所应许之事极不可能——她要作一个孩子的母亲，而她天生不能生育，如今又过了生育的年龄。
2. 她信心的作为。她的不信蒙了赦免并被遗忘，但她的信心却得胜并被记下：「她以为那应许她的是可信的」，来 11:11。她把应许当作神的应许来接受；既确信这一点，她便真正断定神既能、也必成就，无论在理性看来多么不可能；因为神的信实不容他欺骗他的百姓。
3. 她信心的果子和赏赐。（1.）「她得了能力怀孕」。自然的力量和恩典一样，都是从神而来：他能使荒凉的灵魂结果子，正如能使荒凉的子宫生育。（2.）「她生了一个孩子」——一个男孩，一个应许之子，是他父母晚年的安慰，也是后世的盼望。（3.）借这一个儿子，从他们生出一大批卓越之人的后裔，「如同天上的星」（来 11:12）——一个伟大、强盛、声名显赫的国家，超过世上一切别的国家；并且是一个圣徒的国家，是神独特的教会和子民；而其中最高的尊荣和赏赐是，「按肉体说，基督也是从他们出来的，他是在万有之上，永远可称颂的神」。
六、使徒进而提到其他先祖——以撒、雅各，以及这蒙福之家的其余成员——的信心，来 11:13。在此请注意，
1. 他们信心在他们现今不完全状态下的试炼。他们没有得着所应许的，就是说，他们没有得着所应许的事物，他们尚未得着迦南，他们尚未看见自己众多的后裔，他们没有看见基督在肉身中。请注意，（1.）许多在应许中有分的人，并不立即得着所应许的事物。（2.）地上圣徒现今状态的一个不完全之处，在于他们的福乐更多地存在于应许和指望中，而不是实际的享受和拥有中。福音的状态比先祖的状态更完全，因为如今有更多的应许已经应验。天上的状态最为完全；因为在那里，一切应许都将得着完全的成就。
2. 在这种不完全状态之下，他们信心的作为。他们虽然尚未得着应许，却——
（1.）「从远处望见」。信心有清晰而有力的眼睛，能在遥远的距离看见所应许的怜悯。亚伯拉罕从远处看见基督的日子，就欢喜，约 8:56。
（2.）他们「欢喜迎接」他们，确信它们是真的，并且必成就。信心印上印，证明神是真的，借此使灵魂安定满足。
（3.）他们「拥抱」它们。他们的信心是同意的信心。信心有长臂，能在遥远的距离抓住祝福，能使它们成为现在的，能爱它们、在其中喜乐；如此预先享受它们。
（4.）他们「承认自己在世上是客旅，是寄居的」。请注意，[1.] 他们的光景：「客旅和寄居的」。他们作为圣徒是客旅——他们的家是天堂；他们作为朝向家乡行走的旅客是寄居的——虽然常常卑微而缓慢。[2.] 他们对这光景的承认：他们不以承认它为耻；他们的嘴唇和生活都承认他们现今的光景。他们对世界的期望很少。他们不图在其中深扎根基。他们努力放下一切重担，束上心中的腰，留意自己的道路，与同行者同走同伴的步伐，期待艰难、忍受艰难、切望到家。
（5.）借此他们「表明自己要找一个家乡」（来 11:14）——即天堂，他们自己的家乡。因为他们属灵的出生是从那里来的，他们最好的亲属在那里，他们的产业也在那里。他们寻求这家乡：他们的设计为此；他们的渴慕追此；他们的谈论围绕此；他们殷勤努力，澄清自己对其的所有权，使自己的性情与其相称，在其中相通，并得享其乐。
（6.）他们以如此承认，充分证明了自己的真诚。因为，[1.] 他们「不」记念「所离开的家乡」，来 11:15。他们不贪恋其中的丰富和享乐，也不后悔、不悔恨离开了它；他们没有归回的愿望。注意，凡有效而蒙拯救地从罪的状态中蒙召出来的人，无意再回到其中；他们如今知道更好的事。[2.] 他们没有抓住为他们归回所提供的机会。他们本可以有这样的机会。他们有足够的时间归回。他们有自然的力量归回。他们知道道路。与他们同住的人巴不得与他们分别。他们从前的朋友也乐意接待他们。他们有足够的盘缠；而血肉——一个败坏的谋士——有时会向他们建议归回。但他们在一切灰心和一切叛离的试探之下，坚定地忠于神和本分。我们众人也都当如此行。我们不缺叛离神的机会；但我们必须借着坚定的、至终忠于他，显出我们信心和认信的真实。他们的真诚不仅显于不归回他们从前的家乡，更显于「羡慕一个更美的家乡，就是在天上的」。请注意，第一，属天的家乡胜过地上一切家乡；它的位置更好，储存各样美物更丰富，更稳妥地脱离各样恶事；其中的职业、享受、社会，以及其中的一切，都胜过这世上最好的。第二，一切真信徒都羡慕这更美的家乡。真信心引发真诚恳切的渴慕；信心越强，这些渴慕越恳切。
（7.）他们「因着这些应许的信心而死」；不仅因信它们而活，更在充分确信一切应许必成全在他们和他们后裔身上之中而死，来 11:13。这信心坚持到最后。借着信心，他们临终之时领受了挽回祭；他们顺服于神的旨意；他们熄灭了魔鬼一切火箭；他们胜过了死亡的恐怖，解除了它的毒钩，向这世界及其一切安慰和十字架欣然告别。这些便是他们信心的作为。如今请注意，
3. 他们信心那恩惠而巨大的赏赐：「神被称为他们的神，并不以为耻，因为他已经给他们预备了一座城」，来 11:16。注意，（1.）神是一切真信徒的神；信心使他们得以在神里、并在他一切丰满里有分。（2.）他「被称为他们的神」。他自称为此：「我是亚伯拉罕的神、以撒的神、雅各的神」；他允许他们如此称呼他；他又赐给他们儿子名分的灵，使他们能呼喊：「阿爸，父」。（3.）尽管他们本性卑微、因罪污秽、外在光景贫寒，神却「不以为耻被称为他们的神」：他的降卑如此，他对他们的爱如此；因此让他们绝不以被称为他的百姓为耻，也绝不以任何真正属他的人为耻——无论他们在世上多么被藐视。最重要的是，让他们当心不要成为他们神的羞辱和辱骂，以致惹他被他们羞愧；而当如此行事，作他的名、他的赞美、他的荣耀。（4.）作为这事的证据，神已经为他们预备了一座城——一种与他所召他们进入的关系相称的福乐。因为这世上没有任何事物能与神作他百姓之神的爱相称；倘若神既不能、也不愿赐给他百姓比这世界所提供的更好的，他便羞于被称为他们的神。他既召他们进入与他这样的关系，就必相应地为他们预备。他既取了他们神的称号，就必完全履行，按其行事；他已经在天上为他们预备了完全相称于这称呼和关系的一切，以致永远不能说——使神蒙羞受辱——他收养了一群百姓作他自己的儿女，却未顾念为他们预备相称的供应。这一考虑当点燃神百姓的情感，扩大他们的渴慕，激发他们殷勤努力，追求他所为他们预备的那城。
七、使徒既已对其他人的信心与亚伯拉罕的信心一并作了记述，如今又回到亚伯拉罕，向我们举出信心之受试炼最大、行为最大的一个实例——这无论是信心之父的故事中，还是他属灵后裔中任何一位的记载上，都无出其右；这就是他献上以撒：「亚伯拉罕因着信，被试验的时候，就把以撒献上；这便是那欢喜领受应许的，将自己独生的儿子献上」，来 11:17。在这大榜样中请注意，
1. 亚伯拉罕信心的试炼和操练；他确实受了试验。经上记着（创 22:1），「神在这些事以后试验亚伯拉罕」；不是为要他犯罪——因为神不试探人——而是为要彻底试炼他的信心和顺从。神在此以前曾试过或验过亚伯拉罕的信心——当他召他离开本乡父家之时；当饥荒迫使他离开迦南下埃及时；当他不得不与五王争战以救罗得之时；当撒拉被亚比米勒取去之时，以及许多别的事上。但这一次的试验比一切都大；他奉命献上他的儿子以撒。请读其记载，创 22:2。在那里你会发现每一个字都是试验：「你带着你的儿子，就是你独生的儿子，你所爱的以撒，往摩利亚地去，在我所要指示你的一座山上，把他献为燔祭。」带上你的儿子——不是你的牲畜或奴仆之一，你借撒拉所得的独生子以撒——你的「笑声」——你喜乐和欢愉之子——你所爱如自己灵魂的；把他带到一个遥远的地方——三天的路程——摩利亚地；不仅把他留在那里，更要把他献为燔祭。受造之物从未受过更大的试验。使徒在此提到几件大大加增这试验的事。（1.）这是在他「领了应许」之后临到的——这以撒要建立他的家，在他里面你的后裔要称为你的后裔（来 11:18），他要作弥赛亚的先祖之一，万国都要在他里面得福；因此，奉召献上以撒，他似乎是奉召毁灭和断绝自己的家，取消神的应许，阻止基督的降临，毁灭全世界，献上自己的灵魂和他救恩的盼望，并一举斩断神的教会：何等可怕的试验！（2.）这以撒是他借妻子撒拉所得的独生子——是他借她唯一要有的儿子，也是唯一要作应许之子并后嗣的儿子。以实玛利不过要以地上的伟大被打发走。后裔的应许和弥赛亚的应许，必须借这儿子而成全，否则便永不能成全；因此，除了他对这儿子最温柔的爱之外，他一切的期望都系于他，他若灭亡，便必与他一同灭亡。亚伯拉罕即使有众多儿子，这是唯一能将所应许之福传给万国的儿子。他等了这么久才得着的儿子，他以如此不寻常的方式得着的儿子，他心所系的儿子——要把这儿子献为祭物，而且亲手献上；这试验足以倾覆曾赋予人身的最坚定、最坚强的心思。
2. 亚伯拉罕信心在如此大试验中的作为：他顺从了；他献上了以撒；他以顺服的灵魂有意地将他交托给神，并按神的命令准备实际如此行；他在这事上一直走到关键时刻，若非神阻止，他必行到底。没有什么比以撒的话更温柔动人：「我父，这里有柴，这里有火；但燔祭的羊羔在哪里呢？」他全然不知自己就是那羊羔；亚伯拉罕却知道，然而他仍继续这大计划。
3. 他信心的支持。这支持必然很大，与试验的伟大相称：「他以为神还能叫人从死里复活」，来 11:19。他的信心因他对神——能叫死人复活的神——之大能的体会而得着支持；他如此与自己推理，便解决了自己一切的疑虑。他似乎并未期望被撤回命令、被阻止献上儿子；这样的期望会破坏他信心的试炼，因而也破坏他信心的得胜；但他知道神能叫他从死里复活，他相信神必如此行，因为那么多大事都系于他儿子身上——以撒若没有更远的生命，这些大事必都落空。请注意，（1.）神能叫死人复活——能叫死的身体复活，也能叫死的灵魂复活。（2.）信这一点将带我们度过所能遇见的最大艰难和试炼。（3.）借着思想神全能的权能来解决我们的疑虑和恐惧，乃是我们的本分。
4. 他信心在这大试验中的赏赐（来 11:19）：「他仿佛从死中得回他的儿子来」——如同一个比喻。（1.）他得回了他的儿子。他已将儿子交给神，神又将他归还给他。享受我们的安慰之乐的最好方法，是将它们交托给神；他必再归还——若不以同样的方式，也必以同样的恩慈。（2.）他是从死中得回的，因为他已将他当作死孩子交出；对他而言，这儿子如同已死，而这归还对他无异于一次复活。（3.）这是一个比喻，指着更远的事。它是基督牺牲和复活的预表——以撒正是其预表。它也是一切真信徒荣耀复活的预表和凭据——他们的生命并未失去，而是与基督一同藏在神里面。我们如今来到其他旧约圣徒——那些记下名字的，并记下他们信心所受具体试炼和所行作为的——的信心。
八、以撒的信心，来 11:20。关于他，前文在与亚伯拉罕的故事交织中已有所述；此处我们有一些独特的内容——他因信给他的两个儿子雅各、以扫祝福，「指着将来的事」。在此请注意，
1. 他信心的作为：他「给雅各、以扫祝福，指着将来的事」。他给他们祝福，就是说他将他们在圣约中交托给神；他向他们推荐神和宗教；他为他们祷告，并预言他们的光景以及他们后裔的光景：其记载在创 27:1-46。请注意，（1.）雅各和以撒的儿女一样都蒙了福——至少就属世的美物而言。作敬虔父母的儿女是大特权，敬虔父母的恶儿女往往在世上因父母的缘故而亨通，因为今世之物也在约中；但它们不是最好的事物，人也无从因有或无这些事物而判断自己是蒙爱或被恨。（2.）雅各得了优先和主要的祝福，这表明是恩典和重生使人超越同辈，使他们配得最好的祝福；并且同一家中一个被取、一个被舍、一个被爱、一个被恨，是出于神主权的白白的恩典——既然亚当的一切后裔本性上都为神所恨——若一个人的分在此世，另一个人在更美的世界，那是神使之有别；因为连今生的安慰也比人一切儿女所当得的更多更好。
2. 以撒信心所挣扎的难处。（1.）他似乎忘记了神在他这两个儿子出生之时如何定了这事，创 25:23。这本该一直作他的准则，但他却更受天然感情的影响，更受习俗的影响——这习俗把双倍的尊荣、爱情和利益归于长子。（2.）他在这事上行得有些勉强。当他要宣布祝福时，「他极其战兢」（创 27:33）；他又指控雅各说已诡诈地夺了以扫的福，创 27:33, 35。然而尽管如此，以撒的信心恢复了过来，他批准了这祝福：「我已经为他祝福，他将来也必蒙福。」利百加和雅各为得这祝福所用间接的方法不可算为正当，但神必在掌管甚至人的罪以成就他荣耀的旨意上，显为公义。如今，以撒的信心如此胜过他的不信，以撒的神就看为合适，越过他信心的软弱，称许他信心的真诚，并将他记在「因信得着美好证据」的古人之中。我们如今继续，
九、雅各的信心（来 11:21）：他「临死的时候，给约瑟的两个儿子各自祝福，扶着杖头敬拜神」。雅各的信心有许多实例；他的一生是信心的一生，他的信心也受了极大的试炼。但神看为合适，从这位先祖诸多信心的实例中，特别选出两件——除了前文在亚伯拉罕的记述中已提到的之外。在此请注意，
1. 此处所提他信心的作为，共有两件：——
（1.）「他给约瑟的两个儿子」——以法莲和玛拿西——「祝福」；他收纳他们归入自己儿子的数目，如此归入以色列的会——虽然他们生在埃及。被接入神的可见教会——在认信和特权上——无疑是极大的福分，但以心灵和诚实被接入其中福分更大。[1.] 他使他们二人各作一个支派的首领，仿佛他们是他自己亲生的儿子。[2.] 他为他们祷告，使他们二人都蒙神赐福。[3.] 他预言他们必蒙福；但正如以撒从前所作的，雅各如今偏爱小的以法莲；虽然约瑟安排他们，使父亲的右手按在长子玛拿西头上，雅各却故意按在以法莲头上；这是出于神的指示，因为他不能看见——表明外邦教会——那在后的——要比犹太教会——那在前的——得着更丰盛的祝福。
（2.）「他扶着杖头敬拜」；就是说他为神向他所行的、为他所望见的将来的福分而赞美神；又为他所留下的人祷告——愿宗教在他离去后仍存活于他的家中。他是「扶着杖头」如此行的；并不是如天主教所幻想的那样，敬拜刻在他杖头上的什么神的形象，而是向我们表明他极大的天然软弱——他甚至无力靠杖支撑自己坐起身来；然而他不愿以此作为忽略敬拜神的借口；他要在他的体力所及、也在他的心灵所及之内如此行，虽然不能如他所愿的那样行。他借此表明他对神的倚靠，并以他的杖表明他在世作客旅的光景、他对世界的厌倦，以及他愿意安息的心。
2. 雅各如此操练他信心的时辰：当他临死的时候。他因信而活，也因信而死、在信心中而死。请注意，虽然信心的恩典在我们一生中都有普遍的用处，但当我们面对死亡之时尤其如此。信心在最后有它最大的工作要做——帮助信徒美好地完结，向主而死，借着忍耐、盼望和喜乐尊荣他——留下一个见证在他们身后，见证神话语的真实和他道路的卓越，使一切在他们临终之时陪伴他们的人得以信服和坚固。父母完结自己路程的最好方法，就是祝福他们的家人并敬拜他们的神。我们如今来到，
十、约瑟的信心，来 11:22。在此我们也思考，
1. 他因信作了什么：「他提到以色列族将来要出埃及，并为自己的骸骨留下遗命」。这经文出自创 50:24-25。约瑟因信卓越，虽然他没有享受他其余弟兄所享有的那些帮助。他被卖到埃及。他曾受试探、受罪、受逼迫的试炼，仍保持他的正直。他也曾在法老宫廷的高升和权势中受试炼，然而他的信心坚持到底，带他走到最后。（1.）他因信提到以色列族将来要出埃及——时候将到，他们必从埃及蒙拯救；他如此行，既为要警戒他们不要有定居埃及的想法——如今埃及对他们而言是丰富安逸之地；也为要保守他们不在他所预见将临到他们的灾难和困苦中下沉；他如此行也是为安慰自己——虽然他不能活着看见他们的拯救，却能在其中凭信而死。（2.）他为自己的骸骨留下遗命——他们应当把他的骸骨在埃及不葬，直到神救他们出那为奴之家，那时他们当把他的骸骨一同带进迦南，安葬在那里。信徒虽然主要顾念自己的灵魂，却不能全然不顾自己的身体——因为它们是基督的肢体、也是他们自己的一部分，至终必被复活，成为他们得荣耀之灵魂直到永远的蒙福同伴。约瑟下此遗命，并非以为他葬在埃及会有损他的灵魂，或会拦阻他身体的复活（如一些拉比所幻想，以为凡葬在迦南之外的犹太人都必在复活之前被地下运到迦南）；而是为要表明：[1.] 虽然他在埃及活过、死过，他却不是作为一个埃及人活过、死过，而是作为一个以色列人。[2.] 他宁愿在迦南有一个有意义的葬礼，也不愿在埃及有一个豪华的葬礼。[3.] 他要尽他所能与他百姓同行——虽然不能如他所愿地远。[4.] 他信身体的复活，并信他的灵魂将立刻与已故的圣徒相交——正如他的身体与他们的尸身同在一处。[5.] 向他们保证，神必在埃及与他们同在，并在他自己的时候、以自己的方式救他们出来。
2. 约瑟的信心在何时如此操练；正如雅各的情形，是在他临死的时候。神常常在他百姓临终之时赐给他们活生生的安慰；他如此行之时，他们的本分就是尽其所能，将这些安慰传达给周围的人，为神的荣耀、为宗教的尊荣、并为他们的弟兄朋友的益处。我们如今继续，
十一、摩西父母的信心，引自出 2:3 等。在此请注意，1. 他们信心的作为：他们把这儿子藏了三个月。虽然在历史中只提到摩西的母亲，但从此处所记，他父亲似乎不仅同意了，也为此筹划。同负一轭的人在信心的轭上同拉——作神恩典的后嗣——是件有福的事；他们如此行，若是为儿女的好处而怀着敬虔的关切——为保守他们，不仅脱离那些要毁灭他们性命的人，更脱离那些要败坏他们心思的人——便更是如此。请注意，摩西早早受了逼迫，被迫隐藏；在这点上他是基督的预表——基督几乎一出生就受逼迫，他的父母不得不带他逃往埃及以保全他。能脱离恶法和恶令是大怜悯；但当我们不能脱离之时，必须用一切合法的方法谋求安全。摩西父母这信心之中掺杂了不信，但神看为合适地忽略了它。2. 他们如此行的理由。无疑，天然的亲情不能不感动他们；但还有更深的理由。他们「见他是个俊美的孩子」（出 2:2），「极其俊美」，如徒 7:20 所说，「在神眼里俊美」。他身上显出某种不寻常之处；主的美容临到他身上，预示他生来要作大事，并且借与神相交他的面容要发光（出 34:29），他将要为以色列的拯救行何等光辉灿烂的作为，他的名将如何在圣史上发光。有时——虽然不总是——面貌是心思的指标。3. 他们的信心胜过他们的恐惧。他们不怕王命，出 1:22。那是一道邪恶而残忍的命令——以色列人一切男婴要在婴孩时被杀灭，如此以色列的名就必从地上除灭。但他们没有惧怕到立即交出孩子；他们想到，男婴若一个也不留，神的教会和真宗教便告终结、彻底毁灭；虽然在他们现今为奴受压的状态中，人宁称赞死的而不称赞活的，但他们相信神必保守他的百姓，并且时候将到，那时作一个以色列人是值得活下去的。必须有人冒着性命的危险来保全他们的儿女，他们决意如此行；他们知道王的命令本身是恶的，违背神和自然的律法，因此无权威也无约束力。信心是防止对人有罪、奴性之惧怕的极大保障，因为它将神摆在灵魂之前，显出受造之物的虚妄，并显明它从属于神的旨意和权能。使徒接着论述，
十二、摩西自己的信心（来 11:24-25 等），在此请注意，
1. 他信心在胜过世界上的一个实例。（1.）他「不肯称为法老女儿之子」——他本是她的弃婴，也是她的宠儿；她收纳他为儿子，他却不肯。请注意，[1.] 摩西所受的试探何等大。据说法老女儿是法老独生的女儿，她自己也无儿女；既寻见摩西，又如此救了他，便决意收养他，把他当作自己的儿子抚养；如此他有望在将来作埃及王，并借此可以为以色列效力。他的性命是这位公主救的；拒绝她的如此厚恩，看来不仅像对她忘恩，也像忽略了那看似要抬举他、又使弟兄得益的护理。[2.] 他信心在如此大的试炼中的得胜何等荣耀。他「不肯称为法老女儿之子」，免得他轻看了作信心之父亚伯拉罕之子这一更真实的尊荣；他「不肯称为法老女儿之子」，免得这看来像既放弃了他的宗教，也放弃了他与以色列的关系；无疑，他若接受这尊荣，便必如此行；因此他高尚地拒绝了它。
（2.）他「宁可和神的百姓同受苦害，也不愿暂时享受罪中之乐」，来 11:25。他甘愿在此与神的百姓同受苦害之分——虽然这是受苦之分——好叫他将来与他们同得基业，而不愿享受法老宫廷中一切属肉体的、有罪的享乐——这些享乐不过是暂时的，之后必以永远的痛苦受罚。他在此事上既有理性的判断，也有敬虔的判断，胜过了对世俗享乐的试探，正如他先前胜过对世俗高升的试探一样。在此请注意，[1.] 罪中之乐是、也将只是短暂的；它们必以迅速的悔改或迅速的毁灭告终。[2.] 这世界的享乐，尤其是宫廷中的享乐，往往就是罪中之乐；当我们不能享受这些享乐而不离弃神和他的百姓时，它们总是如此。真信徒在这些享乐以如此条件提供之时，必加以藐视。[3.] 受苦强于犯罪，因为最小的罪中之恶大于最大的受苦之恶。[4.] 我们与神的百姓同受苦害——投身于同一利益、被同一圣灵激励——之时，受苦之恶便大大减轻。
（3.）他「看为基督受的凌辱比埃及的财物更宝贵」，来 11:26。请看摩西如何衡量：他在一个秤盘上放了宗教最坏的一面——「为基督受的凌辱」，在另一个秤盘上放了世界最好的一面——「埃及的财物」；在他受信心引导的判断中，宗教最坏的一面压倒了世界最好的一面。神教会的辱骂就是「基督的凌辱」——他现在、历来都是教会的元首。在此摩西胜过了世界的财富，正如他先前胜过了它的尊荣和享乐。神的百姓现在、历来都是受辱骂的百姓。基督看自己在他百姓的辱骂中受辱骂；他既如此在他的百姓的辱骂中有分，这些辱骂便成为财富——比世上最富之帝国的财宝更伟大的财富；因为基督必以那不能朽坏之荣耀的冠冕赏赐他们。信心看出这一点，便据此决定并行事。
2. 此处也注意到摩西借信心在对世界一切尊荣、享乐、财宝上得胜的时辰：「他长大了」（来 11:24）；不仅是到了明辨的年纪，更是到了阅历的年纪，到了四十岁——当他已经成熟之时。有人或许以此贬低他的得胜——说他这么晚才得着，没有更早作出这选择；但这更提高他舍己和胜过世界之尊荣——他在已经成熟、能判断和享受之时作出这选择，能知道他所行的和他为何如此行。这不是小孩子偏爱铜钱过于金子的举动，而是出于成熟的思虑。人在世事和享受之中能严肃敬虔，在最能品味和享受世界之时能藐视世界，这实在是极美好的事。
3. 是什么支持并坚固了摩西的信心，使他能在如此程度上胜过世界：「他想望所要得的赏赐」——有人说这是指出埃及的拯救；但无疑它的意思更广——来世信心和忠心那荣耀的赏赐。在此请注意，（1.）天堂是极大的赏赐，不仅超过我们一切所当得的，更超过我们一切所能想象的。它是与所付的代价——基督的血——相称的赏赐；与神的完全相称，并完全应验他一切的应许。它是赏赐，因为是公义的审判官因基督之义赐给义人，照着恩典之约的公义准则。（2.）信徒可以、也当指望这赏赐；他们当认识它、悦纳它、并每日喜乐地期望它。如此它将作他们的路标指引他们的路程，作磁石吸引他们的心，作利剑胜过他们的仇敌，作激励促使他们尽本分，作兴奋剂在一切行和受的难处之下使他们得着舒畅。
4. 我们在此看到摩西信心的另一个实例，即在离弃埃及上：「他因着信，就离开埃及，不怕王怒」，来 11:27。在此请注意，（1.）他信心的产物：「他离开埃及」——离开埃及一切的权势和享乐，承担起带领以色列出来的责任。摩西两次离开埃及：[1.] 作为嫌疑犯——当王因他杀埃及人向他发怒之时（出 2:14-15），经上说他惧怕——不是绝望的惧怕，而是谨慎的惧怕，为要救自己的命。[2.] 作为耶书仑的指挥官和掌权者——在神借他降卑法老、使法老愿意让以色列去之后。（2.）他信心的得胜。它使他超越了对王怒的惧怕。虽然他知道王怒甚大，特别针对他，并且率领先着大军追击，他却毫不气馁，并对以色列说：「不要惧怕」，出 14:13。离弃埃及的人必预料到人的怒气；但他们不必惧怕，因为他们在那位能使人的忿怒赞美他、并约束其余怒的神的带领之下。（3.）他的信心在这些行动中所依凭的原则：「他恒心忍耐，如同看见那不能看见的主」。他以不能战胜的勇气在一切危险之下坚持，并忍受了他职任的一切劳苦——这是极大的劳苦；而这借着看见那看不见的神。请注意，[1.] 我们所与之有分的神是一位看不见的神：他对我们的感官、对肉眼是看不见的；这显出那些妄称要为神造像之人的愚昧——没有人看见过神，也不能看见。[2.] 借着信心我们可以看见这位看不见的神。我们可以完全确信他的存在、他的护理、以及他与我们同在的恩惠和权能。[3.] 如此看见神将使信徒能忍耐到底——无论他们在路上遇见什么。
5. 我们在此还有摩西信心的另一个实例，即在「守逾越节和洒血」上，来 11:28。其记载在出 12:13-23。虽然全以色列都守了这逾越节，但借摩西神才颁布了这典章；虽然这是大奥秘，摩西却借信心既传给了百姓，又在自己所住的那夜守了它。逾越节是旧约最庄严的典章之一，也是基督的一个极有意义的预表。其首次遵守的场合是特殊的：就在神击杀埃及人长子那一夜；但以色列人虽住在他们中间，灭命的天使却越过了他们的房屋，饶恕了他们和他们的家。如今，要使他们有分于这特殊的恩惠，并把他们标明出来，必须宰一只羊羔；必须用一把牛膝草把羊羔的血洒在门楣上和两边的门框上；羊羔的肉必须用火烤了；并且必须当夜全部吃苦菜同吃，以行路的姿态——腰间束带、脚上穿鞋、手中拿杖。这一切都照着行了，灭命的天使就越过了他们，击杀了埃及人的长子。这为亚伯拉罕的后裔回到应许之地开了道路。这预表的应用并不难。（1.）基督就是那羊羔，他是我们的逾越节，他已经为我们被杀献祭了。（2.）他的血必须被洒上；必须应用到那些要得着其拯救益处的人身上。（3.）这血只有效地应用到以色列人——神所拣选的百姓——身上。（4.）我们之所以能脱离神的忿怒，不是因我们固有的义或最好的行为，而是因基督的血和他归算的义。以色列人中若有一家忽略了在门上洒这血，即使他们整夜祷告，灭命的天使也必闯入他们家中，击杀他们的长子。（5.）无论这血应用在哪里，灵魂便借信心接受了一个完整的基督，并活在他里面。（6.）这真信心使罪对灵魂成为苦的——即使在它接受赦免和挽回之时。（7.）我们在地上一切属灵的特权，当激励我们早早启程、在去天国的路上前进。（8.）那些被标明出来的人，当永远记念并承认那白白而分别的恩典。
十三、下一个信心的实例是以色列人在他们领袖摩西带领下过红海，来 11:29。其故事记于出埃及记，出 14:1-31。请注意，
1. 以色列人在别无他法逃避紧追的法老和他的军兵之时，平安经过红海得蒙保守和通行。在此我们可以注意，（1.）以色列人的危险极大；后面有发怒的仇敌率战车马兵，左右是陡峭的磐石和山岭，前面是红海。（2.）他们的拯救极为荣耀。他们因信过红海如行干地；信心的恩典将帮助我们度过在去天国的路上所遇见的一切危险。
2. 埃及人的毁灭。他们妄自尝试跟随以色列人过红海——如此被蒙蔽、被刚硬以致灭亡——全都淹死了。他们的鲁莽极大，他们的灭亡悲惨。神审判之时必得胜；罪人的灭亡显然是出于他们自己。
十四、下一个信心的实例是以色列人在他们领袖约书亚带领下，在耶利哥城墙前。其故事记于书 6:5 等。在此请注意，1. 神所指定的方法，用以使耶利哥城墙倒塌。所定的乃是：他们要一连七日每日绕城一次，第七日绕城七次；祭司要在绕城之时抬约柜，并要用羊角作的号吹响，并要比先前吹得更长，然后众百姓要呼喊，耶利哥的城墙就必在他们面前倒塌。这对他们的信心是极大的试炼。所定的方法似乎极不可能达到这样的目的，并且无疑使他们每日暴露在仇敌的藐视之下；神的约柜似乎也有危险。但这是神命令他们当走的方法，他喜欢借着微小而可藐视的器皿成就大事，好叫他的膀臂得以显露。2. 所定方法的有力成功。耶利哥的城墙在他们面前倒塌了。这是迦南地的边境城镇，是头一个抵抗以色列人的。神看为合适以这非常的方式轻视它、拆毁它，为要尊大自己，使迦南人惊恐，坚固以色列人的信心，并排除一切夸口。神能、也必在他自己的时候和方式里，使一切对他利益和荣耀所作的有力反对倒塌；信心的恩典借着神是大有能力，能攻破坚固的营垒；他必使巴比伦在他百姓的信心面前倒塌；当他要为他们行大事之时，就在他们里面兴起大而坚定的信心。
十五、下一个实例是喇合的信心，来 11:31。在使徒勇敢排列的信心勇士的尊贵军队中，喇合殿后而来，为要表明「神不偏待人」。在此思考，
1. 这喇合是谁。（1.）她是迦南人，「在以色列的国民以外是局外人」，对信心的帮助极少，然而她是一个信徒；神圣恩典的大能大大显明，当它在没有通常的恩典之道之时仍能运行。（2.）她是妓女，活在罪中；她不仅是一个开客栈的，更是一个街头的妓女，然而她信了——罪无论多大，若真正悔改，都不能拦阻神赦免的怜悯。基督已经拯救了罪人中的罪魁。「罪在哪里显多，恩典就更显多了」。
2. 她因信作了什么：「她和平平地接待探子」——就是约书亚所差去窥探耶利哥的人，书 2:6-7。她不仅欢迎他们，更把他们从寻索他们性命的仇敌手中隐藏起来；她又作了信心的崇高认信，书 2:9-11。她与他们立约，要他们在神向他们施恩之时，向她和她的家施恩；并要他们给她一个记号——他们也如此行了——一条朱红线，她当从窗户里垂出来；她又以智慧和友善的劝告打发他们走了。在此学得，（1.）真信心必在善行上显明自己，尤其是向神的百姓。（2.）信心在神和他百姓的事业上敢冒一切危险；真信徒宁可暴露自己，也不愿神的利益和百姓受累。（3.）真信徒不仅渴望与神立约，更渴望与神的百姓相交，并乐意与他们同命运、共甘苦。
英文原文
Exemplars of Faith (62 AD)
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: and by it he being dead yet speaketh.
⁵ By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
⁶ But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.
⁷ By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.
⁸ By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.
⁹ By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:
¹⁰ For he looked for a city which hath foundations, whose builder and maker is God.
¹¹ Through faith also Sara herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.
¹² Therefore sprang there even of one, and him as good as dead, so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
¹³ These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
¹⁴ For they that say such things declare plainly that they seek a country.
¹⁵ And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
¹⁶ But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.
¹⁷ By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
¹⁸ Of whom it was said, That in Isaac shall thy seed be called:
¹⁹ Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
²⁰ By faith Isaac blessed Jacob and Esau concerning things to come.
²¹ By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
²² By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
²³ By faith Moses, when he was born, was hid three months of his parents, because they saw he was a proper child; and they were not afraid of the king's commandment.
²⁴ By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter;
²⁵ Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
²⁶ Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
²⁷ By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
²⁸ Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
²⁹ By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned.
³⁰ By faith the walls of Jericho fell down, after they were compassed about seven days.
³¹ By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old-Testament times, and these may be divided into two classes:—1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined.
I. The leading instance and example of faith here recorded is that of Abel. It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe,
1. What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thysian. Hence learn, (1.) That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall. (2.) After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men. (3.) That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ.
2. What Abel gained by his faith: the original record is in Ge 4:4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read,
II. Of the faith of Enoch, Heb 11:5. He is the second of those elders that through faith have a good report. Observe,
1. What is here reported of him. In this place (and in Ge 5:22, etc.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them.
2. What is here said of his faith, Heb 11:6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe-band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him.
III. The faith of Noah, Heb 11:7. Observe,
1. The ground of Noah's faith—a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier.
2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest.
3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;" but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other.
IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe,
1. The ground of Abraham's faith, the call and promise of God, Heb 11:8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Ac 7:2,3, The God of glory appeared to our father Abraham, when he was in Mesopotamia—And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Ge 12:1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity.
2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Ge 26:3), and to Jacob, Ge 28:13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance.
3. The supports of Abraham's faith (Heb 11:10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.
V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe,
1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.
2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, Heb 11:11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.
3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (Heb 11:12)—a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.
VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, Heb 11:13. Here observe,
1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.
2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet,
(1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, Joh 8:56.
(2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul.
(3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them.
(4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home.
(5.) Hereby they declared plainly that they sought another country (Heb 11:14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it.
(6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, Heb 11:15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be.
(7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe,
3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, Heb 11:16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.
VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, Heb 11:17. In this great example observe,
1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Ge 22:1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house,—when by a famine he was forced out of Canaan into Egypt,—when he was obliged to fight with five kings to rescue Lot,—when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Ge 22:2. There you will find every word was a trial: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (Heb 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set—to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body.
2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design.
3. The supports of his faith. They must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, Heb 11:19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God.
4. The reward of his faith in this great trial (Heb 11:19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old-Testament saints, mentioned by name, and by the particular trials and actings of their faith.
VIII. Of the faith of Isaac, Heb 11:20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature—that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe,
1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Ge 27:1-46. Observe, (1.) Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good parents, and often the wicked children of good parents fare the better in this world for their parents' sake, for things present are in the covenant; but they are not the best things, and no man knoweth love or hatred by having or wanting such things. (2.) Jacob had the precedency and the principal blessing, which shows that it is grace and the new birth that exalt persons above their fellows and qualify them for the best blessings, and that it is owing to the sovereign free grace of God that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God—that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for even the comforts of this life are more and better than any of the children of men deserve.
2. The difficulties Isaac's faith struggled with. (1.) He seemed to have forgotten how God had determined the matter at the birth of these his sons, Ge 25:23. This should have been a rule to him all along, but he was rather swayed by natural affection, and by general custom, which gives the double portion of honour, affection, and advantage, to the first-born. (2.) He acted in this matter with some reluctance. When he came to pronounce the blessing, he trembled very exceedingly (Ge 27:33); and he charged Jacob that he had subtly taken away Esau's blessing, Ge 27:33,35. But, notwithstanding all this, Isaac's faith recovered itself, and he ratified the blessing: I have blessed him yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now, the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, who through faith have obtained a good report. We now go on to,
IX. The faith of Jacob (Heb 11:21), who, when he was dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, besides what has been already mentioned in the account of Abraham. Here observe,
1. The actings of his faith here mentioned, and they are two:—
(1.) He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth. [1.] He made them both heads of different tribes, as if they had been his own immediate sons. [2.] He prayed for them, that they might both be blessed of God. [3.] He prophesied that they should be blessed; but, as Isaac did before, so now Jacob prefers the younger, Ephraim; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephraim, and this by divine direction, for he could not see, to show that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder.
(2.) He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this leaning on the top of his staff; not as the papists dream, that he worshipped some image of God engraven on the head of his staff, but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff, and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit, though he could not do it as well as he would. He showed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.
2. The time and season when Jacob thus acted his faith: when he was dying. He lived by faith, and he died by faith and in faith. Observe, Though the grace of faith is of universal use throughout our whole lives, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honour him, by patience, hope, and joy—so as to leave a witness behind them of the truth of God's word and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. The best way in which parents can finish their course is blessing their families and worshipping their God. We have now come to,
X. The faith of Joseph, Heb 11:22. And here also we consider,
1. What he did by his faith: He made mention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Ge 50:24,25. Joseph was eminent for his faith, though he had not enjoyed the helps for it which the rest of his brethren had. He was sold into Egypt. He was tried by temptations, by sin, by persecution, for retaining his integrity. He was tried by preferment and power in the court of Pharaoh, and yet his faith held out and carried him through to the last. (1.) He made mention by faith of the departing of the children of Israel, that the time should come when they should be delivered out of Egypt; and he did this both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it. (2.) He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ and parts of themselves, which shall at length be raised up, and be the happy companions of their glorified souls to all eternity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his soul or prevent the resurrection of his body (as some of the rabbis fancied that all the Jews who were buried out of Canaan must be conveyed underground to Canaan before they could rise again), but to testify, [1.] That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite. [2.] That he preferred a significant burial in Canaan before a magnificent one in Egypt. [3.] That he would go as far with his people as he could, though he could not go as far as he would. [4.] That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies. [5.] To assure them that God would be with them in Egypt, and deliver them out of it in his own time and way.
2. When it was that the faith of Joseph acted after this manner; namely, as in the case of Jacob, when he was dying. God often gives his people living comforts in dying moments; and when he does it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for the good of their brethren and friends. We go on now to,
XI. The faith of the parents of Moses, which is cited from Ex 2:3, etc. Here observe, 1. The acting of their faith: they hid this their son three months. Though only the mother of Moses is mentioned in the history, yet, by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yoke-fellows draw together in the yoke of faith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but from those who would corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents were obliged to flee with him into Egypt for his preservation. It is a great mercy to be free from wicked laws and edicts; but, when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it. 2. The reasons of their thus acting. No doubt, natural affection could not but move them; but there was something further. They saw he was a proper child, a goodly child (Ex 2:2), exceedingly fair, as in Ac 7:20, asteios to Theo—venustus Deo—fair to God. There appeared in him something uncommon; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine (Ex 34:29), what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind. 3. The prevalency of their faith over their fear. They were not afraid of the king's commandment, Ex 1:22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child; they considered that, if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression one would praise the dead rather than the living, yet they believed that God would preserve his people, and that the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority nor obligation. Faith is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shows the vanity of the creature and its subordination to the will and power of God. The apostle next proceeds to,
XII. The faith of Moses himself (Heb 11:24,25, etc.), here observe,
1. An instance of his faith in conquering the world.
(1.) He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too; she had adopted him for his son, and he refused it. Observe, [1.] How great a temptation Moses was under. Pharaoh's daughter is said to have been his only child, and was herself childless; and having found Moses, and saved him as she did, she resolved to take him and bring him up as her son; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her would look not only like ingratitude to her, but a neglect of Providence, that seemed to intend his advancement and his brethren's advantage. [2.] How glorious was the triumph of his faith in so great a trial. He refused to be called the son of Pharaoh's daughter lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful; he refused to be called the son of Pharaoh's daughter lest it should look like renouncing his religion as well as his relation to Israel; and no doubt both these he must have done if he had accepted this honour; he therefore nobly refused it.
(2.) He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, Heb 11:25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but for a season, and would then be punished with everlasting misery. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure as he had done before to worldly preferment. Here observe, [1.] The pleasures of sin are and will be but short; they must end in speedy repentance or in speedy ruin. [2.] The pleasures of this world, and especially those of a court, are too often the pleasures of sin; and they are always so when we cannot enjoy them without deserting God and his people. A true believer will despise them when they are offered upon such terms. [3.] Suffering is to be chosen rather than sin, there being more evil in the least sin than there can be in the greatest suffering. [4.] It greatly alleviates the evil of suffering when we suffer with the people of God, embarked in the same interest and animated by the same Spirit.
(3.) He accounted the reproaches of Christ greater riches than the treasures of Egypt, Heb 11:26. See how Moses weighed matters: in one scale he put the worst of religion—the reproaches of Christ, in the other scale the best of the world—the treasures of Egypt; and in his judgment, directed by faith, the worst of religion weighed down the best of the world. The reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and, while he thus interests himself in their reproaches, they become riches, and greater riches than the treasures of the richest empire in the world; for Christ will reward them with a crown of glory that fades not away. Faith discerns this, and determines and acts accordingly.
2. The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures, and treasures: When he had come to years (Heb 11:24); not only to years of discretion, but of experience, to the age of forty years—when he was great, or had come to maturity. Some would take this as detracting from his victory, that he gained it so late, that he did not make this choice sooner; but it is rather an enhancement of the honour of his self-denial and victory over the world that he made this choice when he had grown ripe for judgment and enjoyment, able to know what he did and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It is an excellent thing for persons to be seriously religious when in the midst of worldly business and enjoyments, to despise the world when they are most capable of relishing and enjoying it.
3. What it was that supported and strengthened the faith of Moses to such a degree as to enable him to gain such a victory over the world: He had respect unto the recompense of reward, that is, say some, the deliverance out of Egypt; but doubtless it means much more—the glorious reward of faith and fidelity in the other world. Observe here, (1.) Heaven is a great reward, surpassing not only all our deservings, but all our conceptions. It is a reward suitable to the price paid for it—the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of reward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace. (2.) Believers may and ought to have respect to this recompense of reward; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course, a load-stone to draw their hearts, a sword to conquer their enemies, a spur to quicken them to duty, and a cordial to refresh them under all the difficulties of doing and suffering work.
4. We have another instance of the faith of Moses, namely, in forsaking Egypt: By faith he forsook Egypt, not fearing the wrath of the king, Heb 11:27. Observe here, (1.) The product of his faith: He forsook Egypt, and all its power and pleasures, and undertook the conduct of Israel out of it. Twice Moses forsook Egypt: [1.] As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian (Ex 2:14,15), where it is said he feared, not with a fear of despondency, but of discretion, to save his life. [2.] As a commander and ruler in Jeshurun, after God had employed him to humble Pharaoh and make him willing to let Israel go. (2.) The prevalency of his faith. It raised him above the fear of the king's wrath. Though he knew that it was great, and levelled at him in particular, and that it marched at the head of a numerous host to pursue him, yet he was not dismayed, and he said to Israel, Fear not, Ex 14:13. Those who forsook Egypt must expect the wrath of men; but they need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it. (3.) The principle upon which his faith acted in these his motions: He endured, as seeing him that was invisible. He bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe, [1.] The God with whom we have to do is an invisible God: he is so to our senses, to the eye of the body; and this shows the folly of those who pretend to make images of God, whom no man hath seen, nor can see. [2.] By faith we may see this invisible God. We may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us. [3.] Such a sight of God will enable believers to endure to the end whatever they may meet with in the way.
5. We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, Heb 11:28. The account of this we have in Ex 12:13-23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and, though it was a great mystery, Moses by faith both delivered it to the people and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observance was extraordinary: it was in the same night that God slew the first-born of the Egyptians; but, though the Israelites lived among them, the destroying angel passed over their houses, and spared them and theirs. Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain; the blood of it must be sprinkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire; and it must be all of it eaten that very night with bitter herbs, in a travelling posture, their loins girt, their shoes on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over them, and slew the first-born of the Egyptians. This opened a way for the return of Abraham's posterity into the land of promise. The accommodation of this type is not difficult. (1.) Christ is that Lamb, he is our Passover, he was sacrificed for us. (2.) His blood must be sprinkled; it must be applied to those who have the saving benefit of it. (3.) It is applied effectually only to the Israelites, the chosen people of God. (4.) It is not owing to our inherent righteousness or best performances that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon their doors, though they should have spent all the night in prayer, the destroying angel would have broken in upon them, and slain their first-born. (5.) Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him. (6.) This true faith makes sin bitter to the soul, even while it receives the pardon and atonement. (7.) All our spiritual privileges on earth should quicken us to set out early, and get forward, in our way to heaven. (8.) Those who have been marked out must ever remember and acknowledge free and distinguishing grace.
XIII. The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, Heb 11:29. The story we have in Exodus, Ex 14:1-31. Observe,
1. The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe, (1.) Israel's danger was very great; an enraged enemy with chariots and horsemen behind them; steep rocks and mountains on either hand, and the Red Sea before them. (2.) Their deliverance was very glorious. By faith they passed through the Red Sea as on dry land; the grace of faith will help us through all the dangers we meet with in our way to heaven.
2. The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome; and it is plain that the destruction of sinners is of themselves.
XIV. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Jos 6:5, etc. Here observe, 1. The means prescribed to God to bring down the walls of Jericho. It was ordered that they should compass the walls about once a day for seven days together and seven times the last day, that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith. The method prescribed seemed very improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies; the ark of God would seem to be in danger. But this was the way God commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means. The walls of Jericho fell before them. This was a frontier town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can and will in his own time and way cause all the powerful opposition that is made to his interest and glory to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds; he will make Babylon fall before the faith of his people, and, when he has some great thing to do for them, he raises up great and strong faith in them.
XV. The next instance is the faith of Rahab, Heb 11:31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to show that God is no respecter of persons. Here consider,
1. Who this Rahab was. (1.) She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners. Where sin has abounded, grace has superabounded.
2. What she did by her faith: She received the spies in peace, the men that Joshua had sent to spy out Jericho, Jos 2:6,7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, Jos 2:9-11. She engaged them to covenant with her to show favour to her and hers, when God should show kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window; she sent them away with prudent and friendly advice. Learn here, (1.) True faith will show itself in good works, especially towards the people of God. (2.) Faith will venture all hazards in the cause of God and his people; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.
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Exemplars of Faith (62 AD)
防止离道反教的警告（公元62年）
7 圣灵有话说：你们今日若听他的话，
8 就不可硬着心，像在旷野惹他发怒、试探他的时候一样；
9 在那里，你们的祖宗试我探我，并且观看我的作为有四十年之久。
10 所以，我厌烦那世代的人，说：他们心里常常迷糊，竟不晓得我的作为！
11 我就在怒中起誓说：他们断不可进入我的安息。
12 弟兄们，你们要谨慎，免得你们中间或有人存着不信的恶心，把永生神离弃了。
13 总要趁着还有今日，天天彼此相劝，免得你们中间有人被罪迷惑，心里就刚硬了。
14 我们若将起初确实的信心坚持到底，就在基督里有分了。
15 经上说：你们今日若听他的话，就不可硬着心，像惹他发怒的时候一样。
16 那时，听见他话惹他发怒的是谁呢？岂不是跟着摩西从埃及出来的众人么？
17 神四十年之久，又厌烦谁呢？岂不是那些犯罪、尸首倒在旷野的人么？
18 又向谁起誓，不容他们进入他的安息呢？岂不是向那些不信从的人么？
19 这样看来，他们不能进入安息是因为不信的缘故了。
在这里，使徒继续向他们恳切劝戒和警诫，直到本章末了；他引证诗95:7等处的一段经文，当注意：
I. 他劝他们当作的事——就是快快地、现今就留心听基督的呼唤。「听祂的声音，赞同、认可并思量神在基督里向你们所说的话，以相称的情感和努力将其应用于自己，就在今日着手去作，因为明日可能就太晚了。」
II. 他警戒他们当防备的事——就是硬着心，对基督的呼召和警诫充耳不闻：「当祂告诉你们罪是何等邪恶、圣洁是何等尊贵、借着信心接受祂为救主是何等必要时，不要对这样的声音掩耳闭目。」当注意，硬着心是我们一切其他罪恶的源头。
III. 他借谁的榜样来警告他们——就是他们列祖以色列人在旷野中的榜样：像在旷野惹他发怒、试探他的时候一样；这是指玛撒、米利巴那件值得记念的事（出17:2-7）。当注意：
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受试探的日子往往也是惹神发怒的日子。
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当神试炼我们，并让我们看见我们完全倚靠祂、并靠祂得以立刻存活时，去惹动祂，这就是大大的惹动。
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别人的罪，特别是我们亲属的罪，应当作我们的鉴戒。我们列祖的罪和刑罚当被我们记念，以阻止我们效法他们的坏榜样。如今论到此处所反思的犹太人列祖的罪，当注意：
(1) 这些列祖犯罪时所处的状态：他们是在旷野中——已经出了埃及，却尚未进入迦南；想到这一点，本该约束他们不犯罪。
(2) 他们所犯的罪：他们试探神、惹动神；他们不信神，向摩西发怨言，不肯留心听神的声音。
(3) 他们罪的加重情节：他们是在旷野中犯罪——在那里他们更直接地倚靠神；他们在神试炼他们时犯罪；他们在看见祂的作为时犯罪——就是为着救他们出埃及所行的奇妙之工，以及在旷野中逐日所行的支持供应之工。他们如此得罪神，持续了四十年之久。这些都是可憎的加重情节。
(4) 如此加重之罪的源头和根源：[1.] 他们在心里迷糊了；而心里的这些错误，又在他们嘴唇和生活上产生许多别的错误。[2.] 他们不认识神的道路，虽然祂已经行在他们前头。他们不认识祂的道路——既不认识祂在他们身上所行的那些护理的道路，也不认识他们当在神面前所当行的那些诫命的道路；他们没有按正当的方式观察祂的护理，也没有按正当的方式遵守祂的律例。
(5) 神对他们罪恶所发的公义而极大的愤慨，以及祂向他们所施的极大忍耐（来3:10）：所以我厌烦那世代的人。当注意：[1.] 一切的罪，尤其是神那些承认自己享有特权的百姓所犯的罪，不仅惹动神的怒气，得罪神，更叫神担忧。[2.] 神不愿在祂百姓的罪中或为他们的罪毁灭他们，祂长久等候，为要向他们施恩。[3.] 神精确记录百姓持续得罪祂、用罪使祂担忧的时间；但终久，他们若因继续犯罪而持续叫神的灵担忧，他们的罪终必在他们自己的灵里成为重担——无论是借着审判还是怜悯。
(6) 最终为他们的罪所下的不可挽回的判语。神在怒中起誓，他们必不得进入祂的安息——无论是属地的迦南，或是属天的迦南。当注意：[1.] 持续长久的罪，必点燃神的怒气，使怒气向罪人发作。[2.] 神的怒气必在祂毁灭不悔改者的公义决议中显明出来；祂要在怒中起誓——不是鲁莽地，而是公义地——祂的怒气必使他们的景况成为不得安息的景况；在神的震怒之下没有安息。
IV. 使徒如何使用他们可畏的榜样（来3:12,13等）。他给希伯来人合宜的警诫，并以亲切的称呼来加强这警诫。
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他给希伯来人合宜的警诫；这话是：应当留意——blepete——留心这事。「你们四面观看；防备内外仇敌；要谨慎。你们看见是什么使你们许多列祖不得进入迦南，使他们的尸首倒在旷野；你们当谨慎，免得你们陷入同样的罪、同样的网罗和可怕的判语。因为你们看见基督是教会的元首，是远比摩西更伟大的人物，你们轻视祂的罪必比他们轻视摩西的罪更重；这样，你们就有落在比他们更严厉的判语之下的危险。」当注意，别人的沉沦应当成为我们的鉴戒，叫我们防备他们撞上的礁石。以色列人的跌倒对于一切在他们之后的人应当永远是鉴戒；因为他们遭遇这些事，都要作为鉴戒（林前10:11），并当被我们记念。当谨慎；凡要平安到天堂的，都必须四面留心。
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他以亲切的称呼加强这警诫：弟兄们——不仅是按肉身的弟兄，更是在主里的弟兄；是我所爱、为他们益处劳苦、切慕的弟兄。在这里，他更详细地论述这警诫的内容：弟兄们，你们要谨慎，免得你们中间或有人存着不信的恶心，把永生神离弃了。当注意：(1.) 不信的恶心是邪恶的心。不信是大罪，它败坏人的心。(2.) 不信的恶心是我们一切得罪神、远离神的罪行的根源；它是离道反教的第一步；我们一旦容让自己不信任神，不久就会离弃祂。(3.) 基督徒弟兄需要受警诫，防备离道反教。所以自己以为站得稳的，须要谨慎，免得跌倒。
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他在警诫之外加上好的劝告，劝他们行那能作为这不信恶心解药的事——就是趁着还有今日，天天彼此相劝（来3:13）。当注意：(1.) 我们相聚之时——不过是短暂而不可定的时候——当尽力彼此行善。(2.) 既然明日不属我们，我们就当善用今日。(3.) 基督徒若不天天彼此相劝，就有被罪迷惑而心里刚硬的危险。当注意：[1.] 罪里面有极大的迷惑性；它看着美，却污秽；它看着悦人，却有害；它应许极多，却毫不兑现。[2.] 罪的迷惑对人的心有刚硬的作用；容许一罪，就为另一罪预备；每一次犯罪，都使习惯更加牢固；违背良心而犯罪，乃是使良心麻木的途径；因此人人都当极关切地劝自己并劝别人谨防罪。
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他安慰那些不仅起头起得好、并且坚持得好、坚持到底的人（来3:14）：我们若将起初确实的信心坚持到底，就在基督里有分了。当注意：(1.) 圣徒的特权：他们在基督里有分——那就是说，有分于基督的灵、基督的本性、基督的恩典、基督的义和基督的生命；他们在一切属基督的事上有分——在祂所是的一切上、在祂所作的一切上、在祂能作的一切上。(2.) 他们持守这特权的条件，就是坚持对基督和基督教勇敢而公开的认信和践行，直到末了。这并非说他们能不坚持——他们借着神的大能因信得蒙保守，直到得救——但如此受督促去坚持，正是基督帮助祂百姓坚忍的一个途径。这能使他们警醒、殷勤，从而保守他们不至离道反教。当注意：[1.] 基督徒起初以何种灵进入神的道路，就当存何种灵维持并显明到底。那些起初以严肃的心、活泼的情感、圣洁的决心和谦卑的倚靠开始的人，当以同样的灵继续前行。[2.] 有许多人，在他们起初的认信中显出极大的勇敢和确信，却不能坚持到底。[3.] 在信心上的坚忍，是我们信心真诚的最好明证。
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使徒重述他前面所引的诗95:7等处的话，并将其紧密应用于那世代的人（来3:15,16等）。经上说：你们今日若听他的话云云；意思就是说：「前面从那段经文所引述的，不仅属于过去的世代，也属于你们如今，并属于你们之后一切要来的人；你们当谨慎，不要落入同样的罪中，免得你们落在同样的定罪之下。」使徒告诉他们，虽然有些听见过神声音的人惹祂发怒，但并非所有人都如此。当注意：(1.) 虽然大多数听者以不信惹神发怒，却仍有人信了所传的。[2.] 听道虽然是得救的寻常途径，但若不留心听，它将使人更暴露于神的怒气之下。(3.) 神必为自己留下余数，顺服祂声音的余数；祂必看顾这样的人，并以尊荣记念他们。(4.) 这些人即使落在共同的灾殃之中，仍必有分于永远的救恩，而不顺服的听者却要永远灭亡。
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使徒对前面所提的几件事提出一些疑问，并给予合宜的解答（来3:17-19）：神四十年之久，又厌烦谁呢？岂不是那些犯罪……的人么？又向谁起誓云云。由此可知：(1.) 神所担忧的，只是祂百姓中那些得罪祂、并继续在罪中的人。(2.) 一个国家大多数人公开所犯的罪，最惹神担忧和发怒；当罪成为流行病时，它最惹动神。(3.) 神虽然长久担忧、长久宽容，但当普遍而盛行的恶行压迫祂时，祂终必借着公开的审判，为祂自己开路，除掉公开的犯罪者。(4.) 不信（及其后果背叛）是世上——尤其是那些蒙了神旨意启示之人——最大的、叫人灭亡的罪。这罪把神的心向人关闭，把天门向人关闭；它使人落在神的震怒和咒诅之下，并将人留在那里；以致神按着真实和公义，不得不永远弃绝他们。
英文原文
Exemplars of Faith (62 AD)
³² And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets:
³³ Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
³⁴ Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.
³⁵ Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
³⁶ And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment:
³⁷ They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;
³⁸ (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
³⁹ And these all, having obtained a good report through faith, received not the promise:
⁴⁰ God having provided some better thing for us, that they without us should not be made perfect.
The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.
I. In this summary account the apostle mentions,
1. Gideon, whose story we have in Jdg 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.
2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.
3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Jdg 13:1-16:31, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.
4. Jephthah, whose story we have, Jdg 11:1-40, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (Jdg 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.
5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.
6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.
7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.
II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.
1. By faith they subdued kingdoms, Heb 11:33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.
2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.
3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.
4. They stopped the mouths of lions; so did Samson, Jdg 14:5,6, and David, 1Sa 17:34,35, and Daniel, Da 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.
5. They quenched the violence of the fire, Heb 11:34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Nu 11:1,2. So did the three children, or rather mighty champions, Da 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.
6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.
7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa 38:15,16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.
8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.
9. Women received their dead raised to life again, Heb 11:35. So did the widow of Zarepath (1Ki 17:23), and the Shunamite, 2Ki 4:36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Lu 7:12, etc. (5.) This should confirm our faith in the general resurrection.
III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, Heb 11:35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, Heb 11:36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2Ch 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. vii. 5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, Heb 11:37,38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?
IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour—that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (Heb 11:39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (Heb 11:40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.
使徒在前一章末尾，推荐了信心的恩典和信心生活，作为防止背道的最佳保障，如今他进一步阐明这一卓越恩典的性质与果子。一、信心的性质，以及它对所有活在信心操练中之人所反照的尊荣，来 11:1-3。二、我们在旧约中所拥有的伟大榜样——那些因信而活，并靠着这恩典的力量在受苦与死亡中成就非凡之事的人，来 11:4-38。三、我们在福音之下，操练这恩典所拥有的优势，远胜过旧约时代之人的光景，来 11:39-40。