Թուղթ Եբրայեցիներին / Hebrews - 11 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 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, ver. 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, ver. 39, 40.
Adam Clarke: Commentary on the Bible - 1831
A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David, Samuel, and the prophets, Heb 11:32-34. The glorious effects produced by it in the primitive martyrs, Heb 11:35-40.
Albert Barnes: Notes on the Bible - 1834
11:0: In the close of the pRev_ious chapter Heb. 10, the apostle had incidentally made mention of faith Heb 10:38-39, and said that the just should live by faith. The object of the whole argument in this Epistle was to keep those to whom it was addressed from apostatizing from the Christian religion, and especially from relapsing again into Judaism. They were in the midst of trials, and were evidently suffering some form of persecution, the tendency of which was to expose them to the danger of relapsing. The indispensable means of securing them from apostasy was "faith," and with a view to show its efficacy in this respect, the apostle goes into an extended account of its nature and effects, occupying this entire chapter. As the persons whom he addressed had been Hebrews, and as the Old Testament contained an account of numerous instances of persons in substantially the same circumstances in which they were, the reference is made to the illustrious examples of the efficacy of faith in the Jewish history. The object is, to show that "faith," or confidence in the divine promises, has been in all ages the means of perseverance in the true religion, and consequently of salvation. In this chapter Heb. 11, therefore, the apostle first describes or defines the nature of faith Heb 11:1, and then illustrates its efficacy and power by reference to numerous instances; Heb. 11:2-40. In these illustrations he refers to the steady belief which we have that God made the worlds, and then to the examples of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rahab in particular, and then to numerous other examples without mentioning their names. The object is to show that there is power in faith to keep the mind and heart in the midst of trials, and that having these examples before them, those whom he addressed should continue to adhere steadfastly to the profession of the true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 11:1, What faith is; Heb 11:6, Without faith we cannot please God; Heb 11:7, The worthy fruits thereof in the fathers of old time.
John Gill
INTRODUCTION TO HEBREWS 11
The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Heb 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Heb 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Heb 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Heb 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Heb 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Heb 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Heb 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Heb 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Heb 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Heb 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Heb 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Heb 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Heb 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Heb 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Heb 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Heb 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Heb 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Heb 11:1 and the usefulness of it to the elders, Heb 11:2 they by it obtaining a good report, though they did not receive the thing promised, Heb 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Heb 11:40.
11:111:1: Զի՞նչ են հաւատք, եթէ ոչ՝ յուսացելո՛ց իրաց հաստատութիւն, եւ յանդիմանութի՛ւն որոց ո՛չն երեւին։
1 Ի՞նչ է հաւատը, եթէ ոչ՝ յուսացուած բաների հաստատումը եւ ապացոյցն այն բաների, որոնք չեն երեւում.
11 Արդ՝ հաւատքը յուսացուած բաներուն հաստատութիւնը ու չերեւցած բաներուն ապացոյցն է.
Զի՞նչ են հաւատք, եթէ ոչ յուսացելոց իրաց հաստատութիւն, եւ յանդիմանութիւն որոց ոչն երեւին:

11:1: Զի՞նչ են հաւատք, եթէ ոչ՝ յուսացելո՛ց իրաց հաստատութիւն, եւ յանդիմանութի՛ւն որոց ո՛չն երեւին։
1 Ի՞նչ է հաւատը, եթէ ոչ՝ յուսացուած բաների հաստատումը եւ ապացոյցն այն բաների, որոնք չեն երեւում.
11 Արդ՝ հաւատքը յուսացուած բաներուն հաստատութիւնը ու չերեւցած բաներուն ապացոյցն է.
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11:11: Вера же есть осуществление ожидаемого и уверенность в невидимом.
11:1  ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων.
11:1. Ἔστιν (It-be) δὲ (moreover) πίστις (a-trust) ἐλπιζομένων ( of-being-expected-to ) ὑπόστασις, (a-standing-under,"πραγμάτων (of-practicings-to) ἔλεγχος (a-confutation) οὐ (not) βλεπομένων : ( of-being-viewed )
11:1. est autem fides sperandorum substantia rerum argumentum non parentumNow, faith is the substance of things to be hoped for, the evidence of things that appear not.
1. Now faith is the assurance of hoped for, the proving of things not seen.
11:1. Now, faith is the substance of things hoped for, the evidence of things not apparent.
11:1. Now faith is the substance of things hoped for, the evidence of things not seen.
Now faith is the substance of things hoped for, the evidence of things not seen:

1: Вера же есть осуществление ожидаемого и уверенность в невидимом.
11:1  ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων.
11:1. est autem fides sperandorum substantia rerum argumentum non parentum
Now, faith is the substance of things to be hoped for, the evidence of things that appear not.
11:1. Now, faith is the substance of things hoped for, the evidence of things not apparent.
11:1. Now faith is the substance of things hoped for, the evidence of things not seen.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: Сущность веры полагается прежде всего в осуществлении ожидаемого, причем под этим ожидаемым подразумеваются обетованные блага будущего. В отношении к невидимому вера есть то же самое, что осязание и непосредственное созерцание в отношении к видимому. "Вера есть созерцание неявного и ведет к такому же полному убеждению в невидимом, как в видимом. Как невозможно не верить видимому, так невозможно быть вере, когда кто не убежден в невидимом вполне также, как в видимом. Предметы надежды представляются не имеющими действительности, но вера поставляет им действительность...; так, напр., воскресения еще не было и нет в действительности, но надежда делает его действительным в нашей душе" (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Nature of Faith.A. D. 62.
1 Now faith is the substance of things hoped for, the evidence of things not seen. 2 For by it the elders obtained a good report. 3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.

Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; and the same things that are the object of our hope are the object of our faith. It is a firm persuasion and expectation that God will perform all that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.

II. An account of the honour it reflects upon all those who have lived in the exercise of it (v. 2): By it the elders obtained a good report--the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.

III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, v. 3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe? 1. That these worlds were not eternal, nor did they produce themselves, but they were made by another. 2. That the maker of the worlds is god; he is the maker of all things; and whoever is so must be God. 3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Ps. xxxiii. 9. 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that "out of nothing nothing can be made," which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.
Adam Clarke: Commentary on the Bible - 1831
11:1: Faith is the substance of things hoped for - Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the Subsistence of things hoped for; πραγματων ελεγχος ου βλεπομενων· The Demonstration of things not seen. The word ὑποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, "A whole is greater than any of its parts;" "Equal lines and angles, being placed on one another, do not exceed each other;" or as the deduction from prop. 47, book i., Euclid: "The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides." Ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. "A demonstration of the certainly of a thing by sure arguments and indubitable reasons." Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ' οὑτως ὡς ἡμεις λεγομεν, "Elenchos, or Demonstration, is that which cannot be otherwise, but is so as we assert." Rhetor. ad Alexand., cap. 14, περι ελεγχου. On this account I have adduced the above theorem from Euclid.
Things hoped for - Are the peace and approbation of God, and those blessings by which the soul is prepared for the kingdom of heaven. A penitent hopes for the pardon of his sins and the favor of his God; faith in Christ puts him in possession of this pardon, and thus the thing that was hoped for is enjoyed by faith. When this is received, a man has the fullest conviction of the truth and reality of all these blessings though unseen by the eye, they are felt by the heart; and the man has no more doubt of God's approbation and his own free pardon, than he has of his being.
In an extended sense the things hoped for are the resurrection of the body, the new heavens and the new earth, the introduction of believers into the heavenly country, and the possession of eternal glory.
The things unseen, as distinguished from the things hoped for, are, in an extended sense, the creation of the world from nothing, the destruction of the world by the deluge, the miraculous conception of Christ, his resurrection from the dead, his ascension to glory, his mediation at the right hand of God, his government of the universe, etc., etc., all which we as firmly believe on the testimony of God's word as if we had seen them. See Macknight. But this faith has particular respect to the being, goodness, providence, grace, and mercy of God, as the subsequent verses sufficiently show.
Albert Barnes: Notes on the Bible - 1834
11:1: Now faith is the substance of things hoped for - On the general nature of faith, see the notes on Mar 16:16. The margin here is, "ground or confidence." There is scarcely any verse of the New Testament more important than this, for it states what is the nature of all true faith, and is the only definition of it which is attempted in the Scriptures. Eternal life depends on the existence and exercise of faith Mar 16:16, and hence, the importance of an accurate understanding of its nature. The word rendered "substance" - ὑπόστασις hupostasis - occurs in the New Testament only in the following places. In Co2 9:4; Co2 11:17; Heb 3:14, where it is rendered "confident" and "confidence;" and in Heb 1:3, where it is rendered "person," and in the passage before us; compare the notes on Heb 1:3. Prof. Stuart renders it here "confidence;" Chrysostom, "Faith gives reality or substance to things hoped for."
The word properly means "that which is placed under" (Germ. Unterstellen); then "ground, basis, foundation, support." Then it means also "reality, substance, existence," in contradistinction from what is unreal, imaginary, or deceptive (tuschung). "Passow." It seems to me, therefore, that the word here has reference to something which imparts reality in the view of the mind to those things which are not seen, and which serves to distinguish them from those things which are unreal and illusive. It is what enables us to feel and act as if they were real, or which causes them to exert an influence over us as if we saw them. Faith does this on all other subjects as well as religion. A belief that there is such a place as London or Calcutta, leads us to act as if this were so, if we have occasion to go to either; a belief that money may be made in a certain undertaking, leads people to act as if this were so; a belief in the veracity of another leads us to act as if this were so. As long as the faith continues, whether it be well-founded or not, it gives all the force of reality to what is believed. We feel and act just as if it were so, or as if we saw the object before our eyes. This, I think, is the clear meaning here. We do not see the things of eternity. We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise; but we have faith in them, and this leads us to act as if we saw them. And this is, undoubtedly, the fact in regard to all who live by faith and who are fairly under its influence.
Of things hoped for - In heaven. Faith gives them reality in the view of the mind. The Christian hopes to be admitted into heaven; to be raised up in the last day from the slumbers of the tomb, to be made perfectly free from sin; to be everlastingly happy. Under the influence of faith he allows these things to control his mind as if they were a most affecting reality.
The evidence of things not seen - Of the existence of God; of heaven; of angels; of the glories of the world suited for the redeemed. The word rendered "evidence" - ἔλεγχος elengchos - occurs in the New Testament only in this place and in Ti2 3:16, where it is rendered "reproof." It means properly proof, or means of proving, to wit, evidence; then proof which convinces another of error or guilt; then vindication, or defense; then summary or contents; see "Passow." The idea of "evidence" which goes to demonstrate the thing under consideration, or which is adapted to produce "conviction" in the mind, seems to be the elementary idea in the word. So when a proposition is demonstrated; when a man is arraigned and evidence is furnished of his guilt, or when he establishes his innocence; or when one by argument refutes his adversaries, the idea of "convincing argument" enters into the use of the word in each case.
This, I think, is clearly the meaning of the word here. "Faith in the divine declarations answers all the purposes of a convincing argument, or is itself a convincing argument to the mind, of the real existence of those things which are not seen." But is it a good argument? Is it rational to rely on such a means of being convinced? Is mere "faith" a consideration which should ever convince a rational mind? The infidel says "no;" and we know there may be a faith which is no argument of the truth of what is believed. But when a man who has never seen it believes that there is such a place as London, his belief in the numerous testimonies respecting it which he has heard and read is to his mind a good and rational proof of its existence, and he would act on that belief without hesitation. When a son credits the declaration or the promise of a father who has never deceived him, and acts as though that declaration and promise were true, his faith is to him a ground of conviction and of action, and he will act as if these things were so.
In like manner the Christian believes what God says. He has never seen heaven; he has never seen an angel; he has never seen the Redeemer; he has never seen a body raised from the grave. "But he has evidence which is satisfactory to his mind that God has spoken on these subjects," and his very nature prompts him to confide in the declarations of his Creator. Those declarations are to his mind more convincing proof than anything else would be. They are more conclusive evidence than would be the deductions of his own reason; far better and more rational than all the reasonings and declarations of the infidel to the contrary. He feels and acts, therefore, as if these things were so - for his faith in the declarations of God has convinced him that they are so - The object of the apostle, in this chapter, is not to illustrate the nature of what is called "saving faith," but to show the power of "unwavering confidence in God" in sustaining the soul, especially in times of trial; and particularly in leading us to act in view of promises and of things not seen as if they were so. "Saving faith" is the same kind of confidence directed to the Messiah - the Lord Jesus - as the Saviour of the soul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:1: faith: Heb 11:13, Heb 10:22, Heb 10:39; Act 20:21; Co1 13:13; Gal 5:6; Tit 1:1; Pe1 1:7; Pe2 1:1
is the: Psa 27:13, Psa 42:11
substance: or, ground, or, confidence, Heb 2:3, Heb 3:14; Co2 9:4, Co2 11:17 *Gr.
hoped: Heb 6:12, Heb 6:18, Heb 6:19
the evidence: Heb 11:7, Heb 11:27; Rom 8:24, Rom 8:25; Co2 4:18, Co2 5:17; Pe1 1:8
Geneva 1599
11:1 Now (1) faith is the substance of things hoped for, the evidence of things not seen.
(1) An excellent description of faith by the effects, because it represents things which are but yet in hope, and sets as it were before our eyes things that are invisible.
John Gill
11:1 Now faith is the substance of things hoped for,.... The "faith" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as "the substance of things hoped for"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the "substance" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word is used by Septuagint in Ps 69:2. The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and assurance of them. The Syriac version renders it, the "certainty" of them; it is the subsistence of them, and what gives them an existence, at least a mental one; so with respect to the faith and hope of the Old Testament saints, the incarnation, sufferings, and death of Christ, his resurrection, ascension, and session at God's right hand, are spoken of, as if they then were; and so are heaven, and glory, and everlasting salvation, with regard to the faith and hope of New Testament saints: yea, faith gives a kind of possession of those things before hand, Jn 6:47. Philo the Jew (e) says much the same thing of faith;
"the only infallible and certain good thing (says he) is, that faith which is faith towards God; it is the solace of life, , "the fulness of good hopes", &c.''
Tit follows here,
the evidence of things not seen; of things past, of what was done in eternity, in the council and covenant of grace and peace; of what has been in time, in creation, and providence; of the birth, miracles, sufferings, death, resurrection, and ascension of Christ; of things present, the being, perfections, love, &c. of God; of the session of Christ at God's right hand, and his continual intercession; and of the various blessings of grace revealed in the Gospel; and of future ones, as the invisible realities of another world: faith has both certainty and evidence in it.
(e) De Abrahamo, p. 387.
John Wesley
11:1 The definition of faith given in this verse, and exemplified in the various instances following, undoubtedly includes justifying faith, but not directly as justifying. For faith justifies only as it refers to, and depends on, Christ. But here is no mention of him as the object of faith; and in several of the instances that follow, no notice is taken of him or his salvation, but only of temporal blessings obtained by faith. And yet they may all be considered as evidences of the power of justifying faith in Christ, and of its extensive exercise in a course of steady obedience amidst difficulties and dangers of every kind. Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. The former are only things future and joyful to us ; the latter are either future, past, or present, and those either good or evil, whether to us or others. The subsistence of things hoped for - Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.
Robert Jamieson, A. R. Fausset and David Brown
11:1 DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40)
Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, "confidence"; and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on Heb 6:5, "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25).
evidence--"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see.
things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.
11:211:2: Զի նովա՛ւ վկայեցան առաջինքն[4817]։ [4817] Ոմանք. Քանզի նովաւ։
2 քանզի նախնիք հաւատո՛վ վկայութիւն ընդունեցին:
2 Վասն զի անով առաջինները վկայութիւն ընդունեցին։
Զի նովաւ վկայեցան առաջինքն:

11:2: Զի նովա՛ւ վկայեցան առաջինքն[4817]։
[4817] Ոմանք. Քանզի նովաւ։
2 քանզի նախնիք հաւատո՛վ վկայութիւն ընդունեցին:
2 Վասն զի անով առաջինները վկայութիւն ընդունեցին։
zohrab-1805▾ eastern-1994▾ western am▾
11:22: В ней свидетельствованы древние.
11:2  ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι.
11:2. ἐν (in) ταύτῃ (unto-the-one-this) γὰρ (therefore) ἐμαρτυρήθησαν (they-were-witnessed-unto) οἱ (the-ones) πρεσβύτεροι . ( more-eldered )
11:2. in hac enim testimonium consecuti sunt senesFor by this the ancients obtained a testimony.
2. For therein the elders had witness borne to them.
11:2. For this reason, the ancients were given testimony.
11:2. For by it the elders obtained a good report.
For by it the elders obtained a good report:

2: В ней свидетельствованы древние.
11:2  ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι.
11:2. in hac enim testimonium consecuti sunt senes
For by this the ancients obtained a testimony.
11:2. For this reason, the ancients were given testimony.
11:2. For by it the elders obtained a good report.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Древние" - греч. presbuteroi - все множество великих людей былых времен, руководствовавшихся верою и являющихся образцом для нашего подражания.
Adam Clarke: Commentary on the Bible - 1831
11:2: For by it the elders obtained a good report - By the elders are meant ancestors, forefathers, such as the patriarchs and prophets, several of whom he afterwards particularly names, and produces some fact from the history of their lives.
It is very remarkable that among the whole there is root one word concerning poor Adam and his wife, though both Abraham and Sarah are mentioned. There was no good report concerning them; not a word of their repentance, faith, or holiness. Alas! alas! did ever such bright suns set in so thick a cloud? Had there been any thing praiseworthy in their life after their fall, any act of faith by which they could have been distinguished, it had surely come out here; the mention of their second son Abel would have suggested it. But God has covered the whole of their spiritual and eternal state with a thick and impenetrable veil. Conjectures relative to their state would be very precarious; little else than hope can be exercised in their favor: but as to them the promise of Jesus was given, so we may believe they found redemption in that blood which was shed from the foundation of the world. Adam's rebellion against his Maker was too great and too glaring to permit his name to be ever after mentioned with honor or respect.
The word εμαρτυρηθησαν, which we translate obtained a good report, literally signifies, were witnessed of; and thus leads us naturally to God, who by his word, as the succeeding parts of the chapter show, bore testimony to the faith and holiness of his servants. The apostle does not mention one of whom an account is not given in the Old Testament. This, therefore, is God's witness or testimony concerning them.
Albert Barnes: Notes on the Bible - 1834
11:2: For by it - That is, by that faith which gives reality to things hoped for, and a certain persuasion to the mind of the existence of those things which are not seen.
The elders - The ancients; the Hebrew patriarchs and fathers.
Obtained a good report - Literally, "were witnessed of;" that is, an honorable testimony was borne to them in consequence of their faith. The idea is, that their acting under the influence of faith, in the circumstances in which they were, was the ground of the honorable testimony which was borne to them in the Old Testament; see this use of the word in Heb 7:8, and in Heb 7:4 of this chapter. Also Luk 4:22; Act 15:8. In the cases which the apostle proceeds to enumerate in the subsequent part of the chapter, he mentions those whose piety is particularly commended in the Old Testament, and who showed in trying circumstances that they had unwavering confidence in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:2: the elders: Heb. 11:4-39
Geneva 1599
11:2 (2) For by it the (a) elders obtained a good report.
(2) He shows that the fathers ought to be accounted of by this virtue.
(a) That is, those fathers from whom we came: and whose authority and example ought to move us very much.
John Gill
11:2 For by it the elders obtained a good report. By whom are meant, not merely old men, or elders in age, but such who lived in ancient times; some before the flood, and to a great age, and others who were in office, civil or ecclesiastical, and were the ancestors and predecessors of the Hebrews; who in general obtained or received a good report from God; that they were the chosen of God, and were justified and accepted with him; that they were the children and friends of God, and should be glorified; and from men, from good men, for their faith and holiness; and from evil men, for their good works: and these also believed the report of the Gospel, and gave a good report of God, and of the good land, and adorned their profession; particularly, Abel received a good report, that he was righteous; and Enoch, that he pleased God, and walked with him; and Noah, that he was a just man, perfect in his generation, and also walked with God; and Abraham, that he was a believer, a friend of God, and one that feared and obeyed him; and Job, that he was a man that feared God, and shunned evil; and Moses, that he was a meek man, and a faithful one; and David, that he was a man after God's own heart, and fulfilled his will; and so others: and they received this report by faith, and as a fruit of it; which shows that faith is no new thing, and that the character of a believer is an old and honourable one. The apostle mentions this, to take off the Hebrews from any esteem of their traditionary elders, who had got a name, not by their faith, but by their traditions; and to engage their imitation of men of antiquity, authority, and wisdom superior to them; and to let them know, unless they had the same faith with their ancestors, it would be a vain thing to boast of descent from them.
John Wesley
11:2 By it the elders - Our forefathers. This chapter is a kind of summary of the Old Testament, in which the apostle comprises the designs, labours, sojournings, expectations, temptations, martyrdoms of the ancients. The former of them had a long exercise of their patience; the latter suffered shorter but sharper trials. Obtained a good testimony - A most comprehensive word. God gave a testimony, not only of them but to them: and they received his testimony as if it had been the things themselves of which he testified, Heb 11:4-5, Heb 11:39. Hence they also gave testimony to others, and others testified of them.
Robert Jamieson, A. R. Fausset and David Brown
11:2 For--So high a description of faith is not undeserved; for . . . [ALFORD].
by it--Greek, "in it": in respect to . . . in the matter of," it, "or, as Greek more emphatically, "this."
the elders--as though still living and giving their powerful testimony to the reasonableness and excellence of faith (Heb 12:1). Not merely the ancients, as though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves (Heb 11:39-40). "The elders," whom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated" [BENGEL]. "The elders," as "the fathers," is a title of honor given on the ground of their bright faith and practice.
obtained a good report--Greek, "were testified of," namely, favorably (compare Heb 7:8). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith (Heb 11:4-5, Heb 11:39). Thus they being testified of themselves have become "witnesses" to all others (Heb 12:1). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subsequently came to pass and were conspicuously seen, the event confirming faith [BENGEL].
11:311:3: Հաւատո՛վք իմանամք հաստատեալ զյաւիտեանսն բանիւ Աստուծոյ, յաներեւութից զերեւելի՛սս եղեալ[4818]։ [4818] Ոմանք. Հաստատել զյաւի՛՛։ Օրինակ մի յաւելու. Հաստատեալ արարածոց զյաւ՛՛։
3 Հաւատո՛վ ենք իմանում, որ աշխարհներն ստեղծուել են Աստծու խօսքով՝ անտեսանելի բաներից տեսանելիներ դառնալով:
3 Հաւատքով կ’իմանանք թէ աշխարհ Աստուծոյ խօսքովը հաստատուեցաւ ու աներեւոյթ բաներէն այս երեւցածները եղան։
Հաւատովք իմանամք հաստատեալ զյաւիտեանսն բանիւ Աստուծոյ, յաներեւութից զերեւելիսս եղեալ:

11:3: Հաւատո՛վք իմանամք հաստատեալ զյաւիտեանսն բանիւ Աստուծոյ, յաներեւութից զերեւելի՛սս եղեալ[4818]։
[4818] Ոմանք. Հաստատել զյաւի՛՛։ Օրինակ մի յաւելու. Հաստատեալ արարածոց զյաւ՛՛։
3 Հաւատո՛վ ենք իմանում, որ աշխարհներն ստեղծուել են Աստծու խօսքով՝ անտեսանելի բաներից տեսանելիներ դառնալով:
3 Հաւատքով կ’իմանանք թէ աշխարհ Աստուծոյ խօսքովը հաստատուեցաւ ու աներեւոյթ բաներէն այս երեւցածները եղան։
zohrab-1805▾ eastern-1994▾ western am▾
11:33: Верою познаём, что веки устроены словом Божиим, так что из невидимого произошло видимое.
11:3  πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι.
11:3. Πίστει (Unto-a-trust) νοοῦμεν (we-consider-unto) κατηρτίσθαι (to-have-had-come-to-be-adjusted-down-to) τοὺς (to-the-ones) αἰῶνας (to-ages) ῥήματι (unto-an-uttering-to) θεοῦ, (of-a-Deity,"εἰς (into) τὸ (to-the-one) μὴ (lest) ἐκ (out) φαινομένων ( of-being-manifested ) τὸ (to-the-one) βλεπόμενον (to-being-viewed) γεγονέναι. (to-have-hath-had-come-to-become)
11:3. fide intellegimus aptata esse saecula verbo Dei ut ex invisibilibus visibilia fierentBy faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
3. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear.
11:3. By faith, we understand the world to be fashioned by the Word of God, so that the visible might be made by the invisible.
11:3. 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.
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:

3: Верою познаём, что веки устроены словом Божиим, так что из невидимого произошло видимое.
11:3  πίστει νοοῦμεν κατηρτίσθαι τοὺς αἰῶνας ῥήματι θεοῦ, εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι.
11:3. fide intellegimus aptata esse saecula verbo Dei ut ex invisibilibus visibilia fierent
By faith we understand that the world was framed by the word of God: that from invisible things visible things might be made.
11:3. By faith, we understand the world to be fashioned by the Word of God, so that the visible might be made by the invisible.
11:3. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: "Верою познаем..." "Откуда, говорит, известно, что Бог сотворил все глаголом? Разум не внушает этого, и никого не было тогда, когда это происходило. Известно по вере; это познание есть дело веры. Потому он и сказал: "верою разумеваем..." (Злат.). - "Из невидимого произошло видимое..." - В этом явлении мира из области невидимого в область видимого нельзя не отмечать особую преднамеренность Божию, чтобы видимый мир произошел не из таких явлений, которые по своему существу видимы, но посредством воли Божией, чтобы происхождение мира было осязательно только для веры.
Adam Clarke: Commentary on the Bible - 1831
11:3: Through faith we understand - By worlds, τους αιωνας, we are to understand the material fabric of the universe; for αιων can have no reference here to age or any measurement of time, for he speaks of the things which are Seen; not being made out of the things which do Appear; this therefore must refer to the material creation: and as the word is used in the plural number, it may comprehend, not only the earth and visible heavens, but the whole planetary system; the different worlds which, in our system at least, revolve round the sun. The apostle states that these things were not made out of a pre-existent matter; for if they were, that matter, however extended or modified, must appear in that thing into which it is compounded and modified, consequently it could not be said that the things which are seen are not made of the things that appear; and he shows us also, by these words, that the present mundane fabric was not formed or reformed from one anterior, as some suppose. According to Moses and the apostle we believe that God made all things out of nothing. See the note on Gen 1:1, etc.
At present we see trees of different kinds are produced from trees; beasts, birds, and fishes, from others of the same kind; and man, from man: but we are necessarily led to believe that there was a first man, who owed not his being to man; first there were beasts, etc., which did not derive their being from others of the same kind; and so of all manner of trees, plants, etc. God, therefore, made all these out of nothing; his word tells us so, and we credit that word.
Albert Barnes: Notes on the Bible - 1834
11:3: Through faith we understand that the worlds were framed - The first instance of the strength of faith which the apostle refers to is that by which we give credence to the declarations in the Scriptures about the work of creation; Gen 1:1. This is selected first, evidently because it is the first thing that occurs in the Bible, or is the first thing there narrated in relation to which there is the exercise of faith. He points to no particular instance in which this faith was exercised - for none is especially mentioned - but refers to it as an illustration of the nature of faith which every one might observe in himself. The "faith" here exercised is confidence in the truth of the divine declarations in regard to the creation. The meaning is, that our knowledge on this subject is a mere matter of faith in the divine testimony. It is not that we could "reason" this out, and demonstrate that the worlds were thus made; it is not that profane history goes back to that period and informs us of it; it is simply that God has told us so in his word. The "strength" of the faith in this case is measured:
(1) by the fact that it is mere faith - that there is nothing else on which to rely in the case, and,
(2) by the greatness of the truth believed.
After all the acts of faith which have ever been exercised in this world, perhaps there is none which is really more strong, or which requires higher confidence in God, than the declaration that this vast universe has been brought into existence by a word!
We understand - We attain to the apprehension of; we receive and comprehend the idea. Our knowledge of this fact is derived only from faith, and not from our own reasoning.
That the worlds - In Gen 1:1, it is "the heaven and the earth." The phrase which the apostle uses denotes a plurality of worlds, and is proof that he supposed there were other worlds besides our earth. How far his knowledge extended on this point, we have no means of ascertaining, but there is no reason to doubt that he regarded the stars as "worlds" in some respects like our own. On the meaning of the Greek word used here, see the notes on Heb 1:2. The plural form is used there also, and in both cases, it seems to me, not without design.
Were framed - It is observable that the apostle does not here use the word "make or create." That which he does use - καταρτίζω katartizō - means to put in order, to arrange, to complete, and may be applied to that which before had an existence, and which is to be put in order, or re-fitted; Mat 4:24; Mar 1:19; Mat 21:6; Heb 10:5. The meaning here is, that they "were set in order" by the Word of God. This implies the act of creation, but the specific idea is that of "arranging" them in the beautiful order in which they are now. Doddridge renders it "adjusted." Kuinoel, however, supposes that the word is used here in the sense of "form, or make." It has probably about the meaning which we attach to the phrase "fitting up anything," as, for example, a dwelling, and includes all the pRev_ious arrangements, though the thing which is particularly denoted is not the making, but the arrangemenent. So in the work here referred to. "We arrive at the conviction that the universe was prepared or arranged in the present manner by the Word of God."
By the word of God - This does not mean here, by the "Logos," or the second person of the Trinity, for Paul does not use that term here or elsewhere. The word which he employs is ῥῆμα rē ma - "rema" - meaning properly a word spoken, and in this place "command;" compare Gen 1:3, Gen 1:6, Gen 1:9, Gen 1:11, Gen 1:14, Gen 1:20; Psa 33:6. "By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth." In regard to the agency of the Son of God in the work of the creation, see the notes on Heb 1:2; compare the notes on Joh 1:3.
So that things which are seen - The point of the remark here is, that the visible creation was not moulded out of pre-existing materials, but was made out of nothing. In reference to the grammatical construction of the passage, see Stuart, Commentary in loc. The doctrine taught is, that matter was not eternal; that the materials of the universe, as well as the arrangement, were formed by God, and that all this was done by a simple command. The "argument" here, so far as it is adapted to the purpose of the apostle, seems to be, that there was nothing which "appeared," or which was to be "seen," that could lay the foundation of a belief that God made the worlds; and in like manner our faith now is not to be based on what; "appears," by which we could infer or reason out what would be, but that we must exercise strong confidence in Him who had power to create the universe out of nothing. If this vast universe has been called into existence by the mere word of God, there is nothing which we may not believe he has ample power to perform.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:3: faith: Heb 1:2; Gen. 1:1-31, Gen 2:1; Psa 33:6; Isa 40:26; Jer 10:11, Jer 10:16; Joh 1:3; Act 14:15, Act 17:24; Rom 1:19-21, Rom 4:17; Pe2 3:5; Rev 4:11
Geneva 1599
11:3 (3) Through faith we understand that the worlds were framed by the word of God, so that things which are (b) seen were not made of things which do appear.
(3) He shows the property of faith, by setting before us most cautious examples of those who from the beginning of the world excelled in the Church.
(b) So that the world which we see, was not made from any matter that appeared or was before, but from nothing.
John Gill
11:3 Through faith we understand that the worlds were framed by the word of God,.... The celestial world, with its inhabitants, the angels; the starry and ethereal worlds, with all that is in them, the sun, moon, stars, and fowls of the air; the terrestrial world, with all upon it, men, beasts, &c. and the watery world, the sea, and all that is therein: perhaps some respect may be had to the distinction of worlds among the Jews; See Gill on Heb 1:2, though the apostle can scarce be thought to have any regard to their extravagant notions of vast numbers of worlds being created: they often speak of three hundred and ten worlds, in all which, they say, there are heavens, earth, stars, planets, &c. (f); and sometimes of eighteen thousand (g); but these notions are rightly charged by Philo (h) with ignorance and folly. However, as many worlds as there are, they are made "by the Word of God"; by Christ, the essential Word of God, to whom the creation of all things is ascribed in Jn 1:1. And this agrees with the sentiments of the Jews, who ascribe the creation of all things to the Word of God, as do the Targumists (i), and Philo the Jew (k). And these are "framed" by the Word, in a very beautiful and convenient order; the heavens before the earth; things less perfect, before those that were more so in the visible world, or terraqueous globe; and things for men, before men, for whom they were; and it is by divine revelation and faith that men form right notions of the creation, and of the author of it, and particularly of the origin of it, as follows:
so that things which are seen: as the heaven, earth, and sea, and in which the invisible things of God, the perfections of his nature, are discerned:
were not made of things which do appear; they were not made from pre-existent matter, but out of nothing, out of which the rude and undigested chaos was formed; and from that invisible mass, covered with darkness, were all visible things brought into a beautiful order; and all from secret and hidden ideas in the divine minds; and this also is the faith of the Jews, that the creation of all things is "out of nothing" (l). There seems to be an allusion to the word used for creation, which signifies to make appear a thing unseen; and is rendered in the Septuagint version by Num 16:30 and Is 40:26 to show, or make appear; and thus God created, or made to appear, the heavens and earth, which before were not in being, and unseen, Gen 1:1 and created to make, as in Gen 2:3 that is, made them to appear, that he might put them into the form and order they now are.
(f) Misn. Oketzim, c. 3. sect. 12. Targum Jon. in Exod. xxviii. 30. Kettoreth Hassamim in Targum Jon. in Gen. fol. 4. 4. Lex. Cabel. p. 60, 61. (g) T. Bab. Avoda Zara, fol. 3. 2. Yalkut, par. 2. fol. 50. 4. (h) De Opificio, p. 39. (i) Targum Oak. in Deut. xxxiii. 27. & Ben Uzziel in Isa. xlviii. 13. (k) De Opificio, p. 4. & Leg. Alleg. l. 1. p. 44. (l) Tzeror Hammor, fol. 1. 1. Kettoreth Hassamim in Targ. Jon in Gen. fol. 5. 1, 2.
John Wesley
11:3 By faith we understand that the worlds - Heaven and earth and all things in them, visible and invisible. Where made - Formed, fashioned, and finished. By the word - The sole command of God, without any instrument or preceding matter. And as creation is the foundation and specimen of the whole divine economy, so faith in the creation is the foundation and specimen of all faith. So that things which are seen - As the sun, earth, stars. Were made of things which do not appear - Out of the dark, unapparent chaos, Gen 1:2. And this very chaos was created by the divine power; for before it was thus created it had no existence in nature.
Robert Jamieson, A. R. Fausset and David Brown
11:3 we understand--We perceive with our spiritual intelligence the fact of the world's creation by God, though we see neither Him nor the act of creation as described in Gen. 1:1-31. The natural world could not, without revelation, teach us this truth, though it confirms the truth when apprehended by faith (Rom 1:20). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though it does not follow that he did not repent and believe the promise.
worlds--literally, "ages"; all that exists in time and space, visible and invisible, present and eternal.
framed--"fitly formed and consolidated"; including the creation of the single parts and the harmonious organization of the whole, and the continual providence which maintains the whole throughout all ages. As creation is the foundation and a specimen of the whole divine economy, so faith in creation is the foundation and a specimen of all faith [BENGEL].
by the word of God--not here, the personal word (Greek, "logos," Jn 1:1) but the spoken word (Greek, "rhema"); though by the instrumentality of the personal word (Heb 1:2).
not made, &c.--Translate as Greek, "so that not out of things which appear hath that which is seen been made"; not as in the case of all things which we see reproduced from previously existing and visible materials, as, for instance, the plant from the seed, the animal from the parent, &c., has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. BENGEL explains it by distinguishing "appear," that is, begin to be seen (namely, at creation), from that which is seen as already in existence, not merely beginning to be seen; so that the things seen were not made of the things which appear," that is, which begin to be seen by us in the act of creation. We were not spectators of creation; it is by faith we perceive it.
11:411:4: Հաւատո՛վք լաւ պատարագս Հաբէլ քան զԿայէն մատուցանէր Աստուծոյ, որով վկայեցաւ իսկ արդար լինել. զի ՚ի վերայ պատարագա՛ցն եղեւ վկայութիւն նմա յԱստուծոյ. զի թէպէտ եւ մեռաւ ՚ի նմին, սակայն տակաւին խօսի՛[4819]։ [4819] Ոմանք. Լաւ պատարագ Հաբէլ... եղեւ նմա վկայութիւն։
4 Հաւատո՛վ էր, որ Աբէլը Աստծուն աւելի լաւ զոհ մատուցեց, քան Կայէնը, որով էլ վկայութիւն ստացաւ, որ արդար է. քանի որ նրա մատուցած զոհերի՛ համար տրուեց նրան վկայութիւն Աստծուց: Նա, թէպէտեւ հաւատով մեռաւ, սակայն խօսում է դեռ:
4 Հաւատքով Աբէլ Կայէնէն աւելի աղէկ զոհ մատուցանեց Աստուծոյ, որով վկայուեցաւ անոր արդար ըլլալը. վասն զի իր պատարագներուն համար Աստուծմէ վկայութիւն եղաւ իրեն եւ անով, թէպէտ մեռաւ, բայց տակաւին կը խօսի։
Հաւատովք լաւ պատարագս Հաբէլ քան զԿայէն մատուցանէր Աստուծոյ, որով վկայեցաւ իսկ արդար լինել. զի ի վերայ պատարագացն եղեւ վկայութիւն նմա յԱստուծոյ. զի թէպէտ եւ մեռաւ ի նմին, սակայն տակաւին խօսի:

11:4: Հաւատո՛վք լաւ պատարագս Հաբէլ քան զԿայէն մատուցանէր Աստուծոյ, որով վկայեցաւ իսկ արդար լինել. զի ՚ի վերայ պատարագա՛ցն եղեւ վկայութիւն նմա յԱստուծոյ. զի թէպէտ եւ մեռաւ ՚ի նմին, սակայն տակաւին խօսի՛[4819]։
[4819] Ոմանք. Լաւ պատարագ Հաբէլ... եղեւ նմա վկայութիւն։
4 Հաւատո՛վ էր, որ Աբէլը Աստծուն աւելի լաւ զոհ մատուցեց, քան Կայէնը, որով էլ վկայութիւն ստացաւ, որ արդար է. քանի որ նրա մատուցած զոհերի՛ համար տրուեց նրան վկայութիւն Աստծուց: Նա, թէպէտեւ հաւատով մեռաւ, սակայն խօսում է դեռ:
4 Հաւատքով Աբէլ Կայէնէն աւելի աղէկ զոհ մատուցանեց Աստուծոյ, որով վկայուեցաւ անոր արդար ըլլալը. վասն զի իր պատարագներուն համար Աստուծմէ վկայութիւն եղաւ իրեն եւ անով, թէպէտ մեռաւ, բայց տակաւին կը խօսի։
zohrab-1805▾ eastern-1994▾ western am▾
11:44: Верою Авель принес Богу жертву лучшую, нежели Каин; ею получил свидетельство, что он праведен, как засвидетельствовал Бог о дарах его; ею он и по смерти говорит еще.
11:4  πίστει πλείονα θυσίαν ἅβελ παρὰ κάϊν προσήνεγκεν τῶ θεῶ, δι᾽ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ, καὶ δι᾽ αὐτῆς ἀποθανὼν ἔτι λαλεῖ.
11:4. Πίστει (Unto-a-trust) πλείονα (to-more-beyond) θυσίαν (to-a-surging-unto) Ἅβελ (an-Abel) παρὰ (beside) Καὶν (to-a-Kain) προσήνεγκεν (it-beared-toward) τῷ (unto-the-one) θεῷ, (unto-a-Deity,"δι' (through) ἧς (of-which) ἐμαρτυρήθη (it-was-witnessed-unto) εἶναι (to-be) δίκαιος, (course-belonged,"μαρτυροῦντος (of-witnessing-unto) ἐπὶ ( upon ) τοῖς ( unto-the-ones ) δώροις ( unto-gifted ) αὐτοῦ ( of-it ) τοῦ ( of-the-one ) θεοῦ , ( of-a-Deity ,"καὶ (and) δι' (through) αὐτῆς (of-it) ἀποθανὼν (having-had-died-off) ἔτι (if-to-a-one) λαλεῖ. (it-speaketh-unto)
11:4. fide plurimam hostiam Abel quam Cain obtulit Deo per quam testimonium consecutus est esse iustus testimonium perhibente muneribus eius Deo et per illam defunctus adhuc loquiturBy faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
4. By faith Abel offered unto God a more excellent sacrifice than Cain, through which he had witness borne to him that he was righteous, God bearing witness in respect of his gifts: and through it he being dead yet speaketh.
11:4. By faith, Abel offered to God a much better sacrifice than that of Cain, through which he obtained testimony that he was just, in that God offered testimony to his gifts. And through that sacrifice, he still speaks to us, though he is dead.
11:4. 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.
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:

4: Верою Авель принес Богу жертву лучшую, нежели Каин; ею получил свидетельство, что он праведен, как засвидетельствовал Бог о дарах его; ею он и по смерти говорит еще.
11:4  πίστει πλείονα θυσίαν ἅβελ παρὰ κάϊν προσήνεγκεν τῶ θεῶ, δι᾽ ἧς ἐμαρτυρήθη εἶναι δίκαιος, μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ, καὶ δι᾽ αὐτῆς ἀποθανὼν ἔτι λαλεῖ.
11:4. fide plurimam hostiam Abel quam Cain obtulit Deo per quam testimonium consecutus est esse iustus testimonium perhibente muneribus eius Deo et per illam defunctus adhuc loquitur
By faith Abel offered to God a sacrifice exceeding that of Cain, by which he obtained a testimony that he was just, God giving testimony to his gifts. And by it he being dead yet speaketh.
11:4. By faith, Abel offered to God a much better sacrifice than that of Cain, through which he obtained testimony that he was just, in that God offered testimony to his gifts. And through that sacrifice, he still speaks to us, though he is dead.
11:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Жертву лучшую..." - отличнейшую, достойнейшую. "Он сделал, говорит Златоуст, праведное дело, не видя примера ни в ком. В самом деле, на кого взирая, он так почтил Бога? На отца и мать? Но они оскорбили Бога за Его благодеяния. На брата? Но и он не почтил Его. Таким образом, он сам собою совершил доброе дело. И тогда как он был достоин чести, что он получает? Умерщвляется". - "Ею получил свидетельство, что он праведен..." (Ср. Быт 4:4). "Как же еще иначе было засвидетельствовано, что он - праведник? Огонь, говорится (в Писании), сошел и сожег его жертвы. Вместо "призрел Господь на Авеля и на дары его", один переводчик читает: и воспламенил. Итак, Бог и словами и делом засвидетельствовал, что он праведник" (Злат.). - "Ею он и по смерти говорит еще..." "Чтобы не привести их в отчаяние, апостол показывает, что Авель отчасти получил вознаграждение. Какое? То, что об нем, говорит, много воспоминают..., брат убил его, но не убил вместе с ним его славы и чести... Это и есть признак жизни, когда все прославляют, превозносят и ублажают; убеждающий других быть праведными, конечно, глаголет. Не столько действует слово, сколько его страдание. Как небо, делаясь только видимым, глаголет, - так и он, будучи воспоминаем" (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exemplars of Faith.A. D. 62.
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 Gen. iv. 4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read,

II. Of the faith of Enoch, v. 5. He is the second of those elders that through faith have a good report. Observe,

1. What is here reported of him. In this place (and in Gen. v. 22, &c.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them.

2. What is here said of his faith, v. 6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe-band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him.

III. The faith of Noah, v. 7. Observe,

1. The ground of Noah's faith--a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier.

2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest.

3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;" but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other.

IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe,

1. The ground of Abraham's faith, the call and promise of God, v. 8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Acts vii. 2, 3, The God of glory appeared to our father Abraham, when he was in Mesopotamia--And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen. xii. 1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity.

2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen. xxvi. 3), and to Jacob, Gen. xxviii. 13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance.

3. The supports of Abraham's faith (v. 10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.

V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe,

1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.

2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, v. 11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.

3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (v. 12)-- a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.

VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, v. 13. Here observe,

1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.

2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet,

(1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, John viii. 56.

(2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul.

(3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them.

(4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home.

(5.) Hereby they declared plainly that they sought another country (v. 14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it.

(6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, v. 15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be.

(7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, v. 13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe,

3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, v. 16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.

VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, v. 17. In this great example observe,

1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen. xxii. 1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house,--when by a famine he was forced out of Canaan into Egypt,--when he was obliged to fight with five kings to rescue Lot,--when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen. xxii. 2. There you will find every word was a trial: "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering." A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (v. 18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set--to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body.

2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design.

3. The supports of his faith. They must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, v. 19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God.

4. The reward of his faith in this great trial (v. 19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old-Testament saints, mentioned by name, and by the particular trials and actings of their faith.

VIII. Of the faith of Isaac, v. 20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature--that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe,

1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. xxvii. Observe, (1.) Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good parents, and often the wicked children of good parents fare the better in this world for their parents' sake, for things present are in the covenant; but they are not the best things, and no man knoweth love or hatred by having or wanting such things. (2.) Jacob had the precedency and the principal blessing, which shows that it is grace and the new birth that exalt persons above their fellows and qualify them for the best blessings, and that it is owing to the sovereign free grace of God that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God--that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for even the comforts of this life are more and better than any of the children of men deserve.

2. The difficulties Isaac's faith struggled with. (1.) He seemed to have forgotten how God had determined the matter at the birth of these his sons, Gen. xxv. 23. This should have been a rule to him all along, but he was rather swayed by natural affection, and by general custom, which gives the double portion of honour, affection, and advantage, to the first-born. (2.) He acted in this matter with some reluctance. When he came to pronounce the blessing, he trembled very exceedingly (Gen. xxvii. 33); and he charged Jacob that he had subtly taken away Esau's blessing, v. 33, 35. But, notwithstanding all this, Isaac's faith recovered itself, and he ratified the blessing: I have blessed him yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now, the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, who through faith have obtained a good report. We now go on to,

IX. The faith of Jacob (v. 21), who, when he was dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, besides what has been already mentioned in the account of Abraham. Here observe,

1. The actings of his faith here mentioned, and they are two:--

(1.) He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth. [1.] He made them both heads of different tribes, as if they had been his own immediate sons. [2.] He prayed for them, that they might both be blessed of God. [3.] He prophesied that they should be blessed; but, as Isaac did before, so now Jacob prefers the younger, Ephraim; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephraim, and this by divine direction, for he could not see, to show that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder.

(2.) He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this leaning on the top of his staff; not as the papists dream, that he worshipped some image of God engraven on the head of his staff, but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff, and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit, though he could not do it as well as he would. He showed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.

2. The time and season when Jacob thus acted his faith: when he was dying. He lived by faith, and he died by faith and in faith. Observe, Though the grace of faith is of universal use throughout our whole lives, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honour him, by patience, hope, and joy--so as to leave a witness behind them of the truth of God's word and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. The best way in which parents can finish their course is blessing their families and worshipping their God. We have now come to,

X. The faith of Joseph, v. 22. And here also we consider,

1. What he did by his faith: He made mention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Gen. l. 24, 25. Joseph was eminent for his faith, though he had not enjoyed the helps for it which the rest of his brethren had. He was sold into Egypt. He was tried by temptations, by sin, by persecution, for retaining his integrity. He was tried by preferment and power in the court of Pharaoh, and yet his faith held out and carried him through to the last. (1.) He made mention by faith of the departing of the children of Israel, that the time should come when they should be delivered out of Egypt; and he did this both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it. (2.) He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ and parts of themselves, which shall at length be raised up, and be the happy companions of their glorified souls to all eternity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his soul or prevent the resurrection of his body (as some of the rabbis fancied that all the Jews who were buried out of Canaan must be conveyed underground to Canaan before they could rise again), but to testify, [1.] That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite. [2.] That he preferred a significant burial in Canaan before a magnificent one in Egypt. [3.] That he would go as far with his people as he could, though he could not go as far as he would. [4.] That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies. [5.] To assure them that God would be with them in Egypt, and deliver them out of it in his own time and way.

2. When it was that the faith of Joseph acted after this manner; namely, as in the case of Jacob, when he was dying. God often gives his people living comforts in dying moments; and when he does it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for the good of their brethren and friends. We go on now to,

XI. The faith of the parents of Moses, which is cited from Exod. ii. 3, &c. Here observe, 1. The acting of their faith: they hid this their son three months. Though only the mother of Moses is mentioned in the history, yet, by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yoke-fellows draw together in the yoke of faith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but from those who would corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents were obliged to flee with him into Egypt for his preservation. It is a great mercy to be free from wicked laws and edicts; but, when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it. 2. The reasons of their thus acting. No doubt, natural affection could not but move them; but there was something further. They saw he was a proper child, a goodly child (Exod. ii. 2), exceedingly fair, as in Acts vii. 20, asteios to Theo--venustus Deo--fair to God. There appeared in him something uncommon; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine (Exod. xxxiv. 29), what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind. 3. The prevalency of their faith over their fear. They were not afraid of the king's commandment, Exod. i. 22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child; they considered that, if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression one would praise the dead rather than the living, yet they believed that God would preserve his people, and that the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority nor obligation. Faith is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shows the vanity of the creature and its subordination to the will and power of God. The apostle next proceeds to,

XII. The faith of Moses himself (v. 24, 25, &c.), here observe,

1. An instance of his faith in conquering the world.

(1.) He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too; she had adopted him for his son, and he refused it. Observe, [1.] How great a temptation Moses was under. Pharaoh's daughter is said to have been his only child, and was herself childless; and having found Moses, and saved him as she did, she resolved to take him and bring him up as her son; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her would look not only like ingratitude to her, but a neglect of Providence, that seemed to intend his advancement and his brethren's advantage. [2.] How glorious was the triumph of his faith in so great a trial. He refused to be called the son of Pharaoh's daughter lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful; he refused to be called the son of Pharaoh's daughter lest it should look like renouncing his religion as well as his relation to Israel; and no doubt both these he must have done if he had accepted this honour; he therefore nobly refused it.

(2.) He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, v. 25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but for a season, and would then be punished with everlasting misery. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure as he had done before to worldly preferment. Here observe, [1.] The pleasures of sin are and will be but short; they must end in speedy repentance or in speedy ruin. [2.] The pleasures of this world, and especially those of a court, are too often the pleasures of sin; and they are always so when we cannot enjoy them without deserting God and his people. A true believer will despise them when they are offered upon such terms. [3.] Suffering is to be chosen rather than sin, there being more evil in the least sin than there can be in the greatest suffering. [4.] It greatly alleviates the evil of suffering when we suffer with the people of God, embarked in the same interest and animated by the same Spirit.

(3.) He accounted the reproaches of Christ greater riches than the treasures of Egypt, v. 26. See how Moses weighed matters: in one scale he put the worst of religion--the reproaches of Christ, in the other scale the best of the world--the treasures of Egypt; and in his judgment, directed by faith, the worst of religion weighed down the best of the world. The reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and, while he thus interests himself in their reproaches, they become riches, and greater riches than the treasures of the richest empire in the world; for Christ will reward them with a crown of glory that fades not away. Faith discerns this, and determines and acts accordingly.

2. The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures, and treasures: When he had come to years (v. 24); not only to years of discretion, but of experience, to the age of forty years--when he was great, or had come to maturity. Some would take this as detracting from his victory, that he gained it so late, that he did not make this choice sooner; but it is rather an enhancement of the honour of his self-denial and victory over the world that he made this choice when he had grown ripe for judgment and enjoyment, able to know what he did and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It is an excellent thing for persons to be seriously religious when in the midst of worldly business and enjoyments, to despise the world when they are most capable of relishing and enjoying it.

3. What it was that supported and strengthened the faith of Moses to such a degree as to enable him to gain such a victory over the world: He had respect unto the recompense of reward, that is, say some, the deliverance out of Egypt; but doubtless it means much more--the glorious reward of faith and fidelity in the other world. Observe here, (1.) Heaven is a great reward, surpassing not only all our deservings, but all our conceptions. It is a reward suitable to the price paid for it--the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of reward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace. (2.) Believers may and ought to have respect to this recompense of reward; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course, a load-stone to draw their hearts, a sword to conquer their enemies, a spur to quicken them to duty, and a cordial to refresh them under all the difficulties of doing and suffering work.

4. We have another instance of the faith of Moses, namely, in forsaking Egypt: By faith he forsook Egypt, not fearing the wrath of the king, v. 27. Observe here, (1.) The product of his faith: He forsook Egypt, and all its power and pleasures, and undertook the conduct of Israel out of it. Twice Moses forsook Egypt: [1.] As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian (Exod. ii. 14, 15), where it is said he feared, not with a fear of despondency, but of discretion, to save his life. [2.] As a commander and ruler in Jeshurun, after God had employed him to humble Pharaoh and make him willing to let Israel go. (2.) The prevalency of his faith. It raised him above the fear of the king's wrath. Though he knew that it was great, and levelled at him in particular, and that it marched at the head of a numerous host to pursue him, yet he was not dismayed, and he said to Israel, Fear not, Exod. xiv. 13. Those who forsook Egypt must expect the wrath of men; but they need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it. (3.) The principle upon which his faith acted in these his motions: He endured, as seeing him that was invisible. He bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe, [1.] The God with whom we have to do is an invisible God: he is so to our senses, to the eye of the body; and this shows the folly of those who pretend to make images of God, whom no man hath seen, nor can see. [2.] By faith we may see this invisible God. We may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us. [3.] Such a sight of God will enable believers to endure to the end whatever they may meet with in the way.

5. We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, v. 28. The account of this we have in Exod. xii. 13-23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and, though it was a great mystery, Moses by faith both delivered it to the people and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observance was extraordinary: it was in the same night that God slew the first-born of the Egyptians; but, though the Israelites lived among them, the destroying angel passed over their houses, and spared them and theirs. Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain; the blood of it must be sprinkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire; and it must be all of it eaten that very night with bitter herbs, in a travelling posture, their loins girt, their shoes on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over them, and slew the first-born of the Egyptians. This opened a way for the return of Abraham's posterity into the land of promise. The accommodation of this type is not difficult. (1.) Christ is that Lamb, he is our Passover, he was sacrificed for us. (2.) His blood must be sprinkled; it must be applied to those who have the saving benefit of it. (3.) It is applied effectually only to the Israelites, the chosen people of God. (4.) It is not owing to our inherent righteousness or best performances that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon their doors, though they should have spent all the night in prayer, the destroying angel would have broken in upon them, and slain their first-born. (5.) Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him. (6.) This true faith makes sin bitter to the soul, even while it receives the pardon and atonement. (7.) All our spiritual privileges on earth should quicken us to set out early, and get forward, in our way to heaven. (8.) Those who have been marked out must ever remember and acknowledge free and distinguishing grace.

XIII. The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, v. 29. The story we have in Exodus, ch. xiv. Observe,

1. The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe, (1.) Israel's danger was very great; an enraged enemy with chariots and horsemen behind them; steep rocks and mountains on either hand, and the Red Sea before them. (2.) Their deliverance was very glorious. By faith they passed through the Red Sea as on dry land; the grace of faith will help us through all the dangers we meet with in our way to heaven.

2. The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome; and it is plain that the destruction of sinners is of themselves.

XIV. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Josh. vi. 5, &c. Here observe, 1. The means prescribed to God to bring down the walls of Jericho. It was ordered that they should compass the walls about once a day for seven days together and seven times the last day, that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith. The method prescribed seemed very improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies; the ark of God would seem to be in danger. But this was the way God commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means. The walls of Jericho fell before them. This was a frontier town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can and will in his own time and way cause all the powerful opposition that is made to his interest and glory to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds; he will make Babylon fall before the faith of his people, and, when he has some great thing to do for them, he raises up great and strong faith in them.

XV. The next instance is the faith of Rahab, v. 31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to show that God is no respecter of persons. Here consider,

1. Who this Rahab was. (1.) She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners. Where sin has abounded, grace has superabounded.

2. What she did by her faith: She received the spies in peace, the men that Joshua had sent to spy out Jericho, Josh. ii. 6, 7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, v. 9-11. She engaged them to covenant with her to show favour to her and hers, when God should show kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window; she sent them away with prudent and friendly advice. Learn here, (1.) True faith will show itself in good works, especially towards the people of God. (2.) Faith will venture all hazards in the cause of God and his people; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.
Adam Clarke: Commentary on the Bible - 1831
11:4: By faith Abel offered - a more excellent sacrifice - Πλειονα θυσιαν· More sacrifice; as if he had said: Abel, by faith, made more than one offering; and hence it is said, God testified of his Gifts, τοις δωροις. The plain state of the case seems to have been this: Cain and Abel both brought offerings to the altar of God, probably the altar erected for the family worship. As Cain was a husbandman, he brought a mincha, or eucharistic offering, of the fruits of the ground, by which he acknowledged the being and providence of God. Abel, being a shepherd or a feeder of cattle, brought, not only the eucharistic offering, but also of the produce of his flock as a sin-offering to God, by which he acknowledged his own sinfulness, God's justice and mercy, as well as his being and providence. Cain, not at all apprehensive of the demerit of sin, or God's holiness, contented himself with the mincha, or thank-offering: this God could not, consistently with his holiness and justice, receive with complacency; the other, as referring to him who was the Lamb slain from the foundation of the world, God could receive, and did particularly testify his approbation. Though the mincha, or eucharistic offering, was a very proper offering in its place, yet this was not received, because there was no sin-offering. The rest of the history is well known.
Now by this faith, thus exercised, in reference to an atonement, he, Abel, though dead, yet speaketh; i.e. preacheth to mankind the necessity of an atonement, and that God will accept no sacrifice unless connected with this. See this transaction explained at large in my notes on Gen 4:3, etc.
Albert Barnes: Notes on the Bible - 1834
11:4: By faith Abel offered - see Gen 4:4-5. In the account in Genesis of the offering made by Abel, there is no mention of "faith" - as is true also indeed of most of the instances referred to by the apostle. The account in Genesis is, simply, that Abel "brought of the firstlings of his flock, and the fat thereof, and that the Lord had respect to Abel and his offering." Men have speculated much as to the reason why the offering of Abel was accepted, and that of Cain rejected; but such speculation rests on no certain basis, and the solution of the apostle should be regarded as decisive and satisfactory, that in the one case there was faith, in the other not. It could not have been because an offering of the fruits of the ground was not pleasing to God, for such an offering was commanded under the Jewish Law, and was not in itself improper. Both the brothers selected what was to them most obvious; which they had reared with their own bands; which they regarded as most valuable.
Cain had cultivated the earth, and he naturally brought what had grown under his care; Abel kept a flock, and he as naturally brought what he had raised: and had the temper of mind in both been the same, there is no reason to doubt that the offering of each would have been accepted. To this conclusion we are led by the nature of the case, and the apostle advances substantially the same sentiment, for he says that the particular state of mind on which the whole turned was, that the one had faith, and the other not. "How" the apostle himself was informed of the fact that it was "faith" which made the difference, he has not informed us. The belief that he was inspired will, however, relieve the subject of this difficulty, for according to such a belief all his statements here, whether recorded in the Old Testament or not, are founded in truth. It is equally impossible to tell with "certainty" what was the nature of the faith of Abel. It has been commonly asserted, that it was faith in Christ - looking forward to his coming, and depending on his sacrifice when offering what was to he a type of him.
But of this there is no positive evidence, though from Heb 12:24, it seems to be not improbable. Sacrifice, as a type of the Redeemer's great offering, was instituted early in the history of the world. There can be no reason assigned for the offering of "blood" as an atonement for sin, except that it had originally a reference to the great atonement which was to be made by blood; and as the salvation of man depended on this entirely, it is probable that that would be one of the truths which would he first communicated to man after the fall. The bloody offering of Abel is the first of the kind which is definitely mentioned in the Scriptures (though it is not improbable that such sacrifices were offered by Adam, compare Gen 3:21), and consequently Abel may be regarded "as the recorded head of the whole typical system, of which fist was the antitype and the fulfillment." Compare notes, Heb 12:24. "A more excellent sacrifice." Πλείονα θυσίαν Pleiona thusian - as rendered by Tyndale, "a more plenteous sacrifice;" or, as Wicklift renders it more literally, "a much more sacrifice;" that is, a more full or complete sacrifice; a better sacrifice. The meaning is, that it had in it much more to render it acceptable to God. In the estimate of its value, the views of him who offered it would be more to be regarded than the nature of the offering itself.
("By offering victims of the choice of his flock, Abel not only showed a more decided attachment to God, but there is great reason to suppose (as Abp. Magee on Atonement, p. 52, shows) that his faith was especially superior, as being not only directed to God alone (recognizing his existence, authority, and providence) but also to the Great Redeemer, promised immediately after the fall, Gen 3:15 whose expiatory death was typified by animal sacrifice, by offering which Abel had evinced his faith in the great sacrifice of the Redeemer, prefigured by it: and then he obtained that acceptance from God, and witnessing of his offering, which was refused to Cain; see more in Macknight and Scott" - Bloomfield.
By which - By which sacrifice so offered. The way in which he obtained the testimony of divine approbation was by the sacrifice offered in this manner. It was not "merely" by faith, it was by the offering of a sacrifice in connection with, and under the influence of faith.
He obtained witness that he was righteous - That is, from God. His offering made in faith was the means of his obtaining the divine testimonial that he was a righteous man. Compare the notes on Heb 11:2. This is implied in what is said in Gen 4:4. "And the Lord had respect unto Abel and his offering;" that is, he regarded it as the offering of a righteous man.
God testifying of his gifts - In what way this was done is not mentioned either here or in Genesis. Commentators have usually supposed that it was by fire descending from heaven to consume the sacrifice. But there is no evidence of this, for there is no intimation of it in the Bible. It is true that this frequently occurred when an offering was made to God, (see Gen 15:17; Lev 9:24; Jdg 6:21; Kg1 18:38), but the sacred writers give us no hint that this happened in the case of the sacrifice made by Abel, and since it is expressly mentioned in other cases and not here, the presumption rather is that no such miracle occurred on the occasion. So remarkable a fact - the first one in all history if it were so - could hardly have failed to be noticed by the sacred writer. It seems to me, therefore, that there was some method by which God "testified" his approbation of the offering of AbeL which is unknown to us, but in regard to what it was conjecture is vain.
And by it he, being dead, yet speaketh - Margin, "Is yet spoken of." This difference of translation arises from a difference of reading in the mss. That from which the translation in the text is derived, is λαλεῖ lalei - "he speaketh." That from which the rendering in the margin is derived, is λαλεῖται laleitai - "is being spoken of;" that is, is "praised or commended." The latter is the common reading in the Greek text, and is found in Walton, Wetstein, Matthzei, Titman, and Mill; the former is adopted by Griesbach, Koppe, Knapp, Grotius, Hammond, Storr, Rosenmuller, Prof. Stuart, Bloomfield, and Hahn, and is found in the Syriac and Coptic, and is what is favored by most of the Fathers. See "Wetstein." The authority of manuscripts is in favor of the reading λαλεῖται laleitai - "is spoken of." It is impossible, in this variety of opinion, to determine which is the true reading, and this is one of the cases where the original text must probably be foRev_er undecided.
Happily no important doctrine or duty is depending on it. Either of the modes of reading will give a good sense. The apostle is saying that it is by faith that the "elders have obtained a good report" (Heb 11:2); he had said (Heb 11:4), that it was by faith that Abel obtained the testimony of God in his favor, and if the reading "is spoken of" be adopted, the apostle means that in consequence of that offering thus made, Abel continued even to his time to receive an honorable mention. This act was commended still; and the "good report" of which it had been the occasion, had been transmitted from age to age. A sentiment thus of great beauty and value may be derived from the passage - that true piety is the occasion of transmitting a good report - or an honorable reputation, even down to the latest generation. It is what will embalm the memory in the grateful recollection of mankind; that on which they will reflect with pleasure, and which they will love to transmit to future ages. But after all, it seems to me to be probable that the true sentiment in this passage is what is expressed in the common version, "he yet speaketh." The reasons are briefly these:
(1) The authority of manuscripts, versions, editions, and critics, is so nearly equal, that it is impossible from this source to determine the true reading, and we must, therefore, form our judgment from the connection.
(2) the apostle had twice in this verse expressed substantially the idea that he was honorably testified of by his faith, and it is hardly probable that he would again repeat it so soon.
(3) there seems to be an allusion here to the "language" used respecting Abel Gen 4:10, "The voice of thy brother's blood crieth unto me from the ground;" or utters a distinct voice - and the apostle seems to design to represent Abel as still speaking.
(4) in Heb 12:24, he represents both Abel and Christ as still "speaking" - as if Abel continued to utter a voice of admonition. The reference there is to the fact that he continued to proclaim from age to age, even to the time of the apostle, the great truth that salvation was only "by blood." He had proclaimed it at first by his faith when he offered the sacrifice of the lamb; he continued to speak from generation to generation, and to show that it was one of the earliest principles of religion that there could be redemption from sin in no other way.
(5) the expression "yet speaketh" accords better with the connection. The other interpretation is cold compared with this, and less fits the case before us. On the faith of Noah, Abraham, and Moses, it might be said with equal propriety that it is still commended or celebrated as well as that of Abel, but the apostle evidently means to say that there was a voice in that of Abel which was special; there was something in "his" life and character which continued to speak from age to age. His sacrifice, his faith, his death, his blood, all continued to lift up the voice, and to proclaim the excellence and value of confidence in God, and to admonish the world how to live.
(6) this accords with usage in classic writers, where it is common to say of the dead that they continue to speak. Compare Virgil, Aeneid vi. 618.
Et magna testatur voce per umbras:
Discite justitiam moniti, et non temnere Divos.
If this be the true meaning, then the sense is that there is an influence from the piety of Abel which continues to admonish all coming ages of the value of religion, and especially of the great doctrine of the necessity of an atonement by blood. His faith and his sacrifice proclaimed from age to age that this was one of the first great truths made known to fallen man; and on this he continues to address the world as if he were still living. Thus, all who are pious continue to exert an influence in favor of religion long after the soul is removed to heaven, and the body consigned to the grave. This is true in the following respects:
(1) they speak by their "example." The example of a pious father, mother neighbor will be remembered. It will often have an effect after their death in influencing those over whom it had little control while living.
(2) they continue to speak by their "precepts." The precepts of a father may be re membered, with profit, when he is in his grave, though they were heard with indifference when he lived; the counsels of a minister may be recollected with benefit though they were heard with scorn.
(3) they continue to speak from the fact that the good are remembered with increasing respect and honor as long as they are remembered at all.
The character of Abel, Noah, and Abraham, is brighter now than it was when they lived, and will continue to grow brighter to the end of time. "The name of the wicked will rot," and the influence which they had when living will grow feebler and feebler until it wholly dies away. Howard will be remembered, and will proclaim from age to age the excellence of a life of benevolence; the character of Nero, Caligula, and Richard III, has long since ceased to exercise any influence whatever in favor of evil, but rather shows the world, by contrast, the excellence of virtue: and the same will yet be true of Paine, and Voltaire, and Byron, and Gibbon, and Hume. The time will come when they shall cease to exert any influence in favor of infidelity and sin, and when the world shall be so satisfied of the error of their sentiments, and the abuse of their talents, and the corruption of their hearts, that their names, by contrast, will be made to promote the, cause of piety and virtue. If a man, wishes to exert any permanent influence after he is dead, he should be a good man. The "strength" of the faith of Abel here commended, will be seen by a reference to a few circumstances:
(1) It was manifested shortly after the apostasy, and not long after the fearful sentence had been pronounced in view of the sin of man. The serpent had been cursed; the earth had been cursed; woe had been denounced on the mother of mankind; and the father of the apostate race and all his posterity, doomed to toil and death. The thunder of this curse had scarcely died away; man had been ejected from Paradise and sent out to enter on his career of woes; and the earth was trembling under the malediction, and yet Abel maintained his confidence in God.
(2) there was then little truth Rev_ealed, and only the slightest intimation of mercy. The promise in Gen 3:15, that the seed of the woman should bruise the head of the serpent, is so enigmatical and obscure that it is not easy even now to see its exact meaning, and it cannot be supposed that Abel could have had a full understanding of what was denoted by it. Yet this appears to have been all the truth respecting the salvation of man then Rev_ealed, and on this Abel maintained his faith steadfast in God.
(3) Abel had an older brother, undoubtedly an infidel, a scoffer, a mocker of religion. He was evidently endowed with a talent for sarcasm Gen 4:9, and there is no reason to doubt, that, like other infidels and scoffers, he would be disposed to use that talent when occasion offered, to hold up religion to contempt. The power with which he used this, and the talent with which he did this, may be seen illustrated probably with melancholy fidelity in Lord Byron's "Cain." No man ever lived who could more forcibly express the feelings that passed through the mind of Cain - for there is too much reason to think that his extraordinary talents were employed on this occasion to give vent to the feelings of his own heart in the sentiments put into the mouth of Cain. Yet, notwithstanding the infidelity of his older brother, Abel adhered to God, and his cause. Whatever influence that infidel brother might have sought to use over him - and there can be no reason to doubt that such an influence would be attempted - yet he never swerved, but maintained with steadfastness his belief in religion, and his faith in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:4: faith: Gen 4:3-5, Gen 4:15, Gen 4:25; Jo1 3:11, Jo1 3:12
a more: Heb 9:22; Pro 15:8, Pro 21:27; Tit 1:16; Jde 1:11
he obtained: Lev 9:24; Kg1 18:38; Mat 23:35; Luk 11:51
and by: Heb 12:1, Heb 12:24; Gen 4:10; Mat 23:35
yet speaketh: or, is yet spoken of
Geneva 1599
11:4 (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.
(4) Abel.
John Gill
11:4 By faith Abel offered unto God a more excellent sacrifice than Cain,.... The apostle proceeds to examples of faith, and begins with Abel: it may seem strange that Adam and Eve are not mentioned; this omission is not because they were not believers; but either because of the fall and ruin of mankind by them; or because the apostle speaks only of such who had received some eminent testimony by faith, and therefore passes by many believers, and hastens to Abraham, the father of the Jews. The superior excellency of Abel's sacrifice to Cain's, lay both in the matter, and in the manner of it; the one was offered heartily to the Lord, the other only in show; the one was offered in faith, the other not; Abel looked through his sacrifice to the sacrifice of Christ, not so Cain. Abel's sacrifice was a lamb, a type of Christ, the Lamb of God; a firstling, a figure of him who is the firstborn of every creature; one of the fattest of his flock, expressive of the excellency of Christ; and this was offered up at the end of days, as Christ at the end of the world; and the superior excellency of the sacrifice of the one to that of the other, appears from God's regard to the one, and not to the other, Gen 4:3 from whence it may be observed, that sacrifices were of divine institution, and were very early types of Christ; and that there always were two sorts of worshippers, spiritual and carnal ones, whom God can distinguish, for he seeth not as man seeth; that the acceptance of persons is in Christ, and is previous to their offerings; that whatsoever works do not spring from faith are unacceptable to God; that no dependence is to be had on birth privileges, or outward actions; and that electing and distinguishing grace very early took place, and appeared.
By which he obtained witness that he was righteous; not righteous by his offering, nor by his faith, but by the righteousness of Christ, which his faith in his sacrifice looked unto; though it was by his faith that he obtained, or received a witness in his own conscience, from the Spirit of God, testifying that he was a justified person; and in consequence of this, he had an outward testimony bore to him in the Scriptures, that he was a righteous person hence he is called righteous Abel, Mt 23:35.
God testifying of his gifts: not of his own gifts, temporal or spiritual, but of Abel's gifts, which he offered to the Lord; that is, his sacrifices; of these he testified, when he showed respect either by an audible voice, declaring his acceptance of them; or by sending down fire from heaven, upon his sacrifice, which in later times was a symbol of acceptance.
And by it, he being dead, yet speaketh; good men die, and some of them die a violent death, as did Abel, yet he speaks in the Scriptures, which have a voice in them, Lk 16:29 or by his blood, which calls for vengeance; or rather by, or because of his faith, though he is dead, "he is yet spoken of", as the word may be rendered.
John Wesley
11:4 By faith - In the future Redeemer. Abel offered a more excellent sacrifice - The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement. Than Cain - Whose offering testified no such faith, but a bare acknowledgment of God the Creator. By which faith he obtained both righteousness and a testimony of it: God testifying - Visibly that his gifts were accepted; probably by sending fire from heaven to consume his sacrifice, a token that justice seized on the sacrifice instead of the sinner who offered it. And by it - By this faith. Being dead, he yet speaketh - That a sinner is accepted only through faith in the great sacrifice.
Robert Jamieson, A. R. Fausset and David Brown
11:4 more excellent sacrifice--because offered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (Gen 3:15), the one coming sacrifice: this command is implied in God's having made coats of skin for Adam and Eve (Gen 3:21): for these skins must have been taken from animals slain in sacrifice: inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacrificed animal typified the covering or atonement (the Hebrew for atone means to cover) resulting from Christ's sacrifice. The Greek is more literally rendered [KENNICOTT] by WYCLIFFE, "a much more sacrifice"; and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice [ARCHBISHOP MAGEE]. It was not any intrinsic merit in "the firstling of the flock" above "the fruit of the ground." It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship (Col 2:23), and taking of a life which man had no right over before the flood (Gen 9:1-6). The sacrifice seems to have been a holocaust, and the sign of the divine acceptance of it was probably the consumption of it by fire from heaven (Gen 15:17). Hence, "to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" (Ps 20:3, Margin). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Gen 4:16), where the first sacrifices were offered. Cain, in unbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God "had respect (first) unto Abel, and (then) to his offering" (Gen 4:4). Faith causes the believer's person to be accepted, and then his offering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been offered in faith.
he obtained witness--God by fire attesting His acceptance of him as "righteous by faith."
his gifts--the common term for sacrifices, implying that they must be freely given.
by it--by faith exhibited in his animal sacrifice.
dead, yet speaketh--His blood crying front the ground to God, shows how precious, because of his "faith," he was still in God's sight, even when dead. So he becomes a witness to us of the blessed effects of faith.
11:511:5: Հաւատո՛վք Ենովք փոխեցաւ, զի մի՛ զմահ ճաշակեսցէ. եւ ո՛չ ուրեք գտանէր, քանզի փոխեա՛ց զնա Աստուած. եւ յառաջ քան զփոխելն նորա՝ վկայեցաւ հաճո՛յ լինել Աստուծոյ[4820]։ [4820] Ոմանք. Ճաշակեսցէ զմահ...զփոխել նորա։
5 Հաւատո՛վ Ենոքը փոխադրուեց երկինք, որպէսզի մահ չճաշակի. եւ նա ոչ մի տեղ չգտնուեց, քանի որ Աստուած նրան տարել էր: Եւ նախքան իր տարուելը, նրան վկայութիւն էր տրուել, որ ինքը հաճելի էր Աստծուն:
5 Հաւատքով Ենովք երկրէն փոխադրուեցաւ որպէս զի մահ չտեսնէ ու տեղ մը չէր գտնուեր, վասն զի Աստուած փոխադրեց զանիկա. քանզի անոր փոխադրուելէն առաջ վկայուեցաւ թէ Աստուծոյ հաճելի էր։
Հաւատովք Ենովք փոխեցաւ, զի մի՛ զմահ ճաշակեսցէ. եւ ոչ ուրեք գտանէր, քանզի փոխեաց զնա Աստուած. եւ յառաջ քան զփոխելն նորա վկայեցաւ հաճոյ լինել Աստուծոյ:

11:5: Հաւատո՛վք Ենովք փոխեցաւ, զի մի՛ զմահ ճաշակեսցէ. եւ ո՛չ ուրեք գտանէր, քանզի փոխեա՛ց զնա Աստուած. եւ յառաջ քան զփոխելն նորա՝ վկայեցաւ հաճո՛յ լինել Աստուծոյ[4820]։
[4820] Ոմանք. Ճաշակեսցէ զմահ...զփոխել նորա։
5 Հաւատո՛վ Ենոքը փոխադրուեց երկինք, որպէսզի մահ չճաշակի. եւ նա ոչ մի տեղ չգտնուեց, քանի որ Աստուած նրան տարել էր: Եւ նախքան իր տարուելը, նրան վկայութիւն էր տրուել, որ ինքը հաճելի էր Աստծուն:
5 Հաւատքով Ենովք երկրէն փոխադրուեցաւ որպէս զի մահ չտեսնէ ու տեղ մը չէր գտնուեր, վասն զի Աստուած փոխադրեց զանիկա. քանզի անոր փոխադրուելէն առաջ վկայուեցաւ թէ Աստուծոյ հաճելի էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:55: Верою Енох переселен был так, что не видел смерти; и не стало его, потому что Бог переселил его. Ибо прежде переселения своего получил он свидетельство, что угодил Богу.
11:5  πίστει ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός· πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηται εὐαρεστηκέναι τῶ θεῶ,
11:5. Πίστει (Unto-a-trust) Ἑνὼχ (an-Enoch) μετετέθη (it-was-placed-with) τοῦ (of-the-one) μὴ (lest) ἰδεῖν (to-have-had-seen) θάνατον, (to-a-death,"καὶ (and) οὐχ ( not ) ηὑρίσκετο ( it-was-being-found ) διότι ( through-to-which-a-one ) μετέθηκεν ( it-placed-with ) αὐτὸν ( to-it ," ὁ ( the-one ) θεός : ( a-Deity ) πρὸ (before) γὰρ (therefore) τῆς (of-the-one) μεταθέσεως (of-a-placing-with) μεμαρτύρηται (it-had-come-to-be-witnessed-unto) εὐαρεστηκέναι ( to-have-had-come-to-goodly-please-unto ) τῷ ( unto-the-one ) θεῷ , ( unto-a-Deity ,"
11:5. fide Enoch translatus est ne videret mortem et non inveniebatur quia transtulit illum Deus ante translationem enim testimonium habebat placuisse DeoBy faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
5. By faith Enoch was translated that he should not see death; and he was not found, because God translated him: for before his translation he hath had witness borne to him that he had been well-pleasing unto God:
11:5. By faith, Enoch was transferred, so that he would not see death, and he was not found because God had transferred him. For before he was transferred, he had testimony that he pleased God.
11:5. 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.
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:

5: Верою Енох переселен был так, что не видел смерти; и не стало его, потому что Бог переселил его. Ибо прежде переселения своего получил он свидетельство, что угодил Богу.
11:5  πίστει ἑνὼχ μετετέθη τοῦ μὴ ἰδεῖν θάνατον, καὶ οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός· πρὸ γὰρ τῆς μεταθέσεως μεμαρτύρηται εὐαρεστηκέναι τῶ θεῶ,
11:5. fide Enoch translatus est ne videret mortem et non inveniebatur quia transtulit illum Deus ante translationem enim testimonium habebat placuisse Deo
By faith Henoch was translated that he should not see death: and he was not found because God had translated him. For before his translation he had testimony that he pleased God.
11:5. By faith, Enoch was transferred, so that he would not see death, and he was not found because God had transferred him. For before he was transferred, he had testimony that he pleased God.
11:5. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6: "Он (Енох) показал веру больше Авелевой... Хотя он жил и после Авеля, но случившееся с Авелем могло отвратить его от добродетели... Авель почитал Бога, и Бог не избавил его. Какая польза умершему от того, что брат его наказан?.. Ничего такого Енох не сказал и не подумал, но оставил все это, зная, что если есть Бог, то без сомнения есть и мздовоздаятель, хотя тогда еще ничего не знали о воскресении..." (Злат.). "Переселение Еноха произошло вскоре, в самом начале, для того, чтобы человечество питало надежду на прекращение смерти, на уничтожение власти диавола... Он сперва попустил смерти поразить праведника, желая сыном устрашить отца. Чтобы показать, что определение Его остается во всей силе, Он подверг этому наказанию немедленно не злых людей, но даже благоугодившего Ему, т.е. блаженного Авеля; а вскоре после него переселил Еноха живым. Он не воскресил первого, чтобы люди не предались беспечности, а последнего переселил живым; Авелем устрашил, а Енохом внушил ревность о благоугождении Ему" (Злат.). "Многие спрашивают, куда переселен Енох и почему переселен, почему не умер, и не он только, но и Илия, и если они живут, то как живут и в каком состоянии. Но спрашивать об этом совершенно излишне. О том, что первый переселен, а последний вознесен (на небо), Писание сказало, а где они и как существуют, этого не прибавило, потому что оно не говорит ничего, кроме необходимого" (Злат.). - "Прежде переселения своего получил он свидетельство, что угодил Богу..." Таким образом, по мысли апостола, еще до перенесения угождение Богу в Енохе имело красноречивое выражение и подтверждение - очевидно, во всей жизни этого праведника; при этом апостол заключает, что в корне этого угождения должна быть непременно вера - живое начало всякого Богоугождения. Вторая половина 6-го стиха определяет предметы веры (что Бог есть и что Он - мздовоздаятель) с явным желанием дать утешение и увещание к терпению читателей. То самое и сделало Еноха благоугодившим, что он ничего не получал. Он знал, что Бог есть мздовоздаятель; но, скажи мне, откуда? Ведь Авелю еще не было воздаяния. Таким образом, разум внушал одно, а вера - противное видимому. Так и вы, говорит, если видите, что вы не получаете здесь никакого воздаяния, не смущайтесь" (Злат.). - "Ищущим Его...", т.е. делами и видением" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:5: By faith Enoch was translated - It is said, in Gen 5:24, that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God's taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Gen 5:22-24.
Albert Barnes: Notes on the Bible - 1834
11:5: By faith Enoch was translated - The account of Enoch is found in Gen 5:21-24. It is very brief, and is this, that "Enoch walked with God, and was not, for God took him." There is no particular mention of his "faith," and the apostle attributes this to him, as in the case of Abel, either because it was involved in the very nature of piety, or because the fact was communicated to him by direct Revelation. In the account in Genesis, there is nothing inconsistent with the belief that Enoch was characterized by eminent faith, but it is rather implied in the expression, "he walked with God." Compare Co2 5:7. It may also be implied in what is said by the apostle Jude Jde 1:14-15, that "he prophesied, saying, Behold the Lord cometh with ten thousand of his saints," etc. From this it would appear that he was a preacher: that he predicted the coming of the Lord to judgment, and that he lived in the firm belief of what was to occur in future times. Moses does not say expressly that Enoch was translated. He says "he was not, for God took him." The expression "he was not," means he was no more among people; or he was removed from the earth. "This" language would be applicable to any method by which he was removed, whether by dying, or by being translated. A similar expression respecting Romulus occurs in Livy (i. 16), Nec deinde in terris Romulus fuit. The translation of the Septuagint on this part of the verse in Genesis is, οὐχ εὑρίσκετο ouch heurisketo - "was not found;" that is, he disappeared. The authority for what the apostle says here, that he "was translated," is found in the other phrase in Genesis, "God took him." The reasons which led to the statement that he was transported without seeing death, or that show that this is a fair conclusion from the words in Genesis, are such, as these:
(1) There is no mention made of his death, and in this respect the account of Enoch stands by itself. It is, except in this case, the uniform custom of Moses to mention the age and the death of the individuals whose biography he records, and in many cases this is about all that is said of them. But in regard to Enoch there is this remarkable exception that no record is made of his death - showing that there was something unusual in the manner of his removal from the world.
(2) the Hebrew word used by Moses, found in such a connection, is one which would rather suggest the idea that he had been taken in some extraordinary manner from the world. That word - לקח laaqach - means "to take" - with the idea of taking "to oneself." Thus, Gen 8:20, "Noah took of all beasts and offered a burnt-offering." Thus, it is often used in the sense of "taking a wife" - that is, to oneself Gen 4:19; Gen 6:2; Gen 12:19; Gen 19:14; and then it is used in the sense of "taking away;" Gen 14:12; Gen 27:35; Job 1:21; Job 12:20; Psa 31:13; Jer 15:15. The word, therefore, would naturally suggest the idea that he had been taken by God to himself, or had been removed in an extraordinary manner from the earth. This is confirmed by the fact that the word is not used anywhere in the Scriptures to denote a "removal by death," and that in the only other instance in which it (לקח laaqach) is used in relation to a removal from this world, it occurs in the statement respecting the translation of Elijah. "And the sons of the prophets that were at Bethel, came forth to Elisha, and said to him, Knowest thou that the Lord "will take away" (לקח laaqach) thy master from thy head today?" Kg2 2:3, Kg2 2:5; compare Heb 11:11. This transaction, where there could be no doubt about the "manner" of the removal, shows in what sense the word is used in Genesis.
(3) it was so understood by the translators of the Septuagint. The apostle has used the same word in this place which is employed by the Seventy in Gen 5:24 - μετατίθημι metatithē mi. This word means to transpose, to put in another place; and then to transport, transfer, translate; Act 7:16; Heb 7:12. It properly expresses the removal to another place, and is the very word which would he used on the supposition that one was taken to heaven without dying.
(4) this interpretation of the passage in Genesis by Paul is in accordance with the uniform interpretation of the Jews. In the Targum of Onkelos it is evidently supposed that Enoch was transported without dying. In that Targum the passage in Gen 5:24 is rendered, "And Enoch walked in the fear of the Lord, and was not, for the Lord did not put him to death" - לּה lo' - 'amiyt yityeh Yahweh. So also in Ecclesiasticus or the Son of Sirach (49:14), "But upon the earth was no man created like Enoch; for he was taken from the earth." These opinions of the Jews and of the early translators, are of value only as showing that the interpretation which Paul has put upon Gen 5:2 is the natural interpretation. It is such as occurs to separate writers, without collusion, and thus shows that this is the meaning most naturally suggested by the passage.
That he should not see death - That is, that he should not experience death, or be made personally acquainted with it. The word "taste" often occurs in the same sense. Heb 2:9, "that he should taste death for every man;" compare Mat 16:28; Mar 9:1; Luk 9:27.
And was not found - Gen 5:24, "And he was not." That is, he was not in the land of the living. Paul retains the word used in the Septuagint.
He had this testimony, that he pleased God - Implied in the declaration in Gen 5:22, that he "walked with God." This denotes a state of friendship between God and him, and of course implies that his conduct was pleasing to God. The apostle appeals here to the sense of the account in Genesis, but does not retain the very "words." The meaning here is not that the testimony respecting Enoch was actually "given" before his translation, but that the testimony relates to his having "pleased God" before he was removed. "Stuart." In regard to this instructive fragment of history, and to the reasons why Enoch was thus removed, we may make the following remarks:
(1) The age in which he lived was undoubtedly one of great wickedness. Enoch is selected as the only one of that generation signalized by eminent piety, and he appears to have spent his life in publicly reproving a sinful generation, and in warning them of the approaching judgment; Jde 1:14-15. The wickedness which ultimately led to the universal deluge seems already to have commenced in the earth, and Enoch, like Noah, his great-grandson, was raised up as a preacher of righteousness to reprove a sinful generation.
(2) it is not improbable that the great truths of religion in that age were extensively denied, and probably among other things the future state, the resurrection, the belief that man would exist in another world, and that it was maintained that death was the end of being - was an eternal sleep. If so, nothing could be better adapted to correct the pRev_ailing evils than the removal of an eminent man, without dying, from the world. His departure would thus confirm the instructions of his life, and his removal, like the death of saints often now, would serve to make an impression which his living instructions would not.
(3) his removal is, in itself, a very important and instructive fact in history. It has occurred in no other instance except that of Elijah; nor has any other living man been transported to heaven except the Lord Jesus. That fact was instructive in a great many respects:
(a) It showed that there was a future state - another world.
(b) It showed that the "body" might exist in that future state - though doubtless so changed as to adapt it to the condition of things there.
(c) It prepared the world to credit the account of the ascension of the Redeemer. If Enoch and Elijah were removed thus without dying, there was no intrinsic improbability that the Lord Jesus would be removed after having died and risen again.
(d) It furnishes a demonstration of the doctrine that the saints will exist hereafter, which meets all the arguments of the sceptic and the infidel. One single "fact" overturns all the mere "speculations" of philosophy, and renders nugatory all the objections of the sceptic. The infidel argues against the truth of the resurrection and of the future state from the "difficulties" attending the doctrine. A single case of one who has been raised up from the dead, or who has been removed to heaven, annihilates all such arguments - for how can supposed difficulties destroy a well-authenticated "fact?"
(e) It is an encouragement to piety. It shows that God regards his friends; that their fidelity and holy living please him; and that "in the midst of eminent wickedness and a scoffing world it is possible so to live as to please God." The conduct of this holy man, therefore, is an encouragement to us to do our duty though we stand alone; and to defend the truth though all who live with us upon the earth deny and deride it.
(4) the removal of Enoch shows that the same thing would be "possible" in the case of every saint. God could do it in other cases, as well as in his, with equal ease. That his friends, therefore, are suffered to remain on the earth; that they linger on in enfeebled health, or are crushed by calamity, or are stricken down by the pestilence as others are, is not because God "could" not remove them as Enoch was without dying, but because there is some important "reason" why they should remain and linger, and suffer, and die. Among those reasons may be such as the following:
(a) The regular operation of the laws of nature as now constituted, require it. Vegetables die; the inhabitants of the deep die; the fowls that fly in the air, and the beasts that roam over hills and plains die; and man, by his sins, is brought under the operation of this great universal law. It would be "possible" indeed for God to save his people from this law, but it would require the interposition of continued "miracles," and it is better to have the laws of nature regularly operating, than to have them constantly set aside by divine interposition.
(b) The power of religion is now better illustrated in the way in which the saints are actually removed from the earth, than it would be if they were all transported. Its power is now seen in its enabling us to overcome the dread of death, and in its supporting us in the pains and sorrows of the departing hour. It is a good thing to discipline the soul so that it will not fear to die; it shows how superior religion is to all the forms of philosophy, that it enables the believer to look calmly forward to his own certain approaching death It is an important matter to keep this up from age to age, and to show to each generation that religion can overcome the natural apprehension of the most fearful calamity which befalls a creature - death: and can make man calm in the prospect of lying beneath the clods of the valley, cold, dark, alone, to moulder back to his native dust.
(c) The death of the Christian does good. It preaches to the living. The calm resignation; the peace; the triumph of the dying believer, is a constant admonition to a thoughtless and wicked world. The deathbed of the Christian proclaims the mercy of God from generation to generation, and there is not a dying saint who may not, and who probably does not do great good in the closing hours of his earthly being.
(d) It may be added that the present arrangement falls in with the general laws of religion that we are to be influenced by faith, not by sight. If all Christians were removed like Enoch, it would be an argument for the truth of religion addressed constantly to the senses. But this is not the way in which the evidence of the truth of religion is proposed to man. It is submitted to his understanding, his conscience, his heart; and in this there is of design a broad distinction between religion and other things. Men act in other matters under the influence of the senses; it is designed that in religion they shall act under the influence of higher and nobler considerations, and that they shall be influenced not solely by a reference to what is passing before their eyes, but to the things which are not seen.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:5: Enoch: Gen 5:22-24; Luk 3:37; Jde 1:14
translated: Kg2 2:11; Psa 89:48; Joh 8:51, Joh 8:52
and was: Kg2 2:16, Kg2 2:17; Jer 36:26; Rev 11:9-12
this testimony: Heb 11:3, Heb 11:4
that he: Heb 11:6; Gen 5:22; Rom 8:8, Rom 8:9; Th1 2:4; Jo1 3:22
Geneva 1599
11:5 (5) By faith Enoch was translated that he should not (c) see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.
(5) Enoch.
(c) That he should not die.
John Gill
11:5 By faith Enoch was translated,.... Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. And with this agrees the sense of some of the Jewish writers concerning this affair. Jonathan ben Uzziel, in his paraphrase on Gen 5:24 has these words:
"and Enoch worshipped in truth before the Lord; and behold he was not with the inhabitants of the earth, "he was translated", and ascended to the firmament (or heaven), by the Word before the Lord.''
And the Jerusalem Targum to the same purpose;
"and Enoch worshipped in truth before the Lord; and lo, he was not, for he was translated by the Word from before the Lord;''
or by the Word of the Lord, which went out from him; for this translation was of God, as our apostle afterwards asserts. R. Eleazar says (m):
"the holy blessed God took Enoch, and caused him to ascend to the highest heavens, and delivered into his hands all the superior treasures, &c''
He is said (n) to be one of the seven which entered into paradise in their life; and some of them say (o), that God took him, , body and soul; see the Apocrypha:
"He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10)
"Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16)
And this translation is said to be "by faith"; not through any virtue and efficacy in that grace to procure it; nor through faith, in that particular point; but God put an honour upon the faith of Enoch, and on him as a believer, this way.
That he should not see death; meaning not a spiritual or moral death; nor an eternal one, though some have suggested this to be the sense; and which is favoured by the character some of the Jewish writers give of Enoch, which will be hereafter taken notice of; but a corporeal death, which he died not; to which agrees the Targum of Oukelos on Gen 5:24,
"and Enoch walked in the fear of the Lord, and he was not, for the Lord, , "did not kill him", or cause, or suffer him to die:''
though an exemplar of that paraphrase is cited (p), without the negative particle, thus,
"and he was not, for the Lord killed him,''
or inflicted death on him: and it is the sense of several of the Jewish commentators, that he did die a common death, as Jarchi, Eben Ezra, and others; who by the phrase, "God took him", understand death, for which they cite the following places, 3Kings 19:4.
and was not found, because God had translated him; that is, he was not found among men, in the land of the living; he appeared no more there, for God had removed him from earth to heaven; so Elijah, after his rapture and translation, was sought for, but could not be found, 4Kings 2:16
for before his translation he had this testimony, that he pleased God: he did those things which pleased him; he walked with God before, Gen 5:22 which the Targumists explain by worshipping in truth, and walking in the fear of the Lord, which are things well pleasing to God; he walked with God by faith in the ways of his worship and service; and he was acceptable to him in Christ; the same phrase is used in the Apocrypha:
"He pleased God, and was beloved of him: so that living among sinners he was translated.'' (Wisdom 4:10)
"Enoch pleased the Lord, and was translated, being an example of repentance to all generations.'' (Sirach 44:16)
This testimony he received from God, from men, and in his own conscience, and which now stands in the sacred Scriptures, Gen 5:24. Some of the Jewish writers very wickedly, and without any ground and foundation, give a different character of him; some of them say that he was a hypocrite, sometimes righteous, and sometimes wicked, and that the holy blessed God removed him, while he was righteous (q); and others (r), that allow him to be a righteous and worthy man, yet represent him as fickle and inconstant; and, therefore, God, foreseeing that he would do wickedly, and to prevent it, made haste, and took him away, by death, before his time: and which is not only contrary to what the apostle here says, but to the account of Moses, concerning him; from whence it appears, that he was a walker with God; that the course of his conversation was holy and upright; and which was the reason of his being taken, or translated; and which was an high honour bestowed upon him: and upon the whole, he has obtained a better testimony than those men give him.
(m) Zohar in Gen. fol. 44. 3. (n) Derech Eretz Zuta, c. 1. fol. 19. 1. (o) Juchasin, fol. 134. 2. (p) In Tosaphta in T. Bab. Yebamot, fol. 16. 2. & in not. ad triplex Targum in Gen. v. 24. Ed. Hanov. (q) Bereshit Rabba, sect. 25. fol. 21. 3. (r) Zohar in Gen. fol. 44. 2. 3. Jarchi in Gen. v. 24. Wisd. c. iv. 11, 12, 13, 14.
John Wesley
11:5 Enoch was not any longer found among men, though perhaps they sought for him as they did for Elijah, 4Kings 2:17. He had this testimony - From God in his own conscience.
Robert Jamieson, A. R. Fausset and David Brown
11:5 Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation.
translated-- (Gen 5:22, Gen 5:24). Implying a sudden removal (the same Greek as in Gal 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (1Cor 15:51-52).
had this testimony--namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of."
pleased God--The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Gen 6:9, pleased God.
11:611:6: Բայց առանց հաւատոց՝ անհնա՛ր է հաճոյ լինել. այլ հաւատալ արժա՛ն է այնմ որ մերձենայ առ Աստուած՝ թէ է՛ Աստուած. եւ որ խնդրեն զնա՝ լինի պարգեւատո՛ւ[4821]։ [4821] Ոսկան յաւելու. Հաճոյ լինել Աստուծոյ։ Ոմանք. Եթէ է Աստուած, եւ որոց խնդրենն զնա։
6 Բայց առանց հաւատի անհնար է հաճելի լինել Աստծուն, քանի որ նա, ով մօտենում է Աստծուն, պէտք է հաւատայ, որ Աստուած կայ եւ վարձահատոյց է լինում նրանց, ովքեր փնտռում են իրեն:
6 Բայց առանց հաւատքի անհնար է Աստուծոյ հաճելի ըլլալ. վասն զի ան որ Աստուծոյ կը մօտենայ, պէտք է որ հաւատայ թէ Աստուած կայ եւ թէ վարձահատոյց կ’ըլլայ անոնց, որ զինք կը փնտռեն։
Բայց առանց հաւատոց անհնար է հաճոյ լինել. այլ հաւատալ արժան է այնմ որ մերձենայ առ Աստուած` թէ է [46]Աստուած. եւ որ խնդրենն զնա` լինի պարգեւատու:

11:6: Բայց առանց հաւատոց՝ անհնա՛ր է հաճոյ լինել. այլ հաւատալ արժա՛ն է այնմ որ մերձենայ առ Աստուած՝ թէ է՛ Աստուած. եւ որ խնդրեն զնա՝ լինի պարգեւատո՛ւ[4821]։
[4821] Ոսկան յաւելու. Հաճոյ լինել Աստուծոյ։ Ոմանք. Եթէ է Աստուած, եւ որոց խնդրենն զնա։
6 Բայց առանց հաւատի անհնար է հաճելի լինել Աստծուն, քանի որ նա, ով մօտենում է Աստծուն, պէտք է հաւատայ, որ Աստուած կայ եւ վարձահատոյց է լինում նրանց, ովքեր փնտռում են իրեն:
6 Բայց առանց հաւատքի անհնար է Աստուծոյ հաճելի ըլլալ. վասն զի ան որ Աստուծոյ կը մօտենայ, պէտք է որ հաւատայ թէ Աստուած կայ եւ թէ վարձահատոյց կ’ըլլայ անոնց, որ զինք կը փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:66: А без веры угодить Богу невозможно; ибо надобно, чтобы приходящий к Богу веровал, что Он есть, и ищущим Его воздает.
11:6  χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι, πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῶ θεῶ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.
11:6. χωρὶς (of-spaced) δὲ (moreover) πίστεως (of-a-trust) ἀδύνατον (un-able) εὐαρεστῆσαι , ( to-have-goodly-pleased-unto ) πιστεῦσαι (to-have-trusted-of) γὰρ (therefore) δεῖ (it-bindeth) τὸν (to-the-one) προσερχόμενον ( to-coming-toward ) [τῷ] "[unto-the-one]"θεῷ (unto-a-Deity) ὅτι (to-which-a-one) ἔστιν (it-be) καὶ (and) τοῖς (unto-the-ones) ἐκζητοῦσιν ( unto-seeking-out-unto ) αὐτὸν (to-it) μισθαποδότης (a-giver-off-of-pay) γίνεται . ( it-becometh )
11:6. sine fide autem inpossibile placere credere enim oportet accedentem ad Deum quia est et inquirentibus se remunerator fitBut without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
6. And without faith it is impossible to be well-pleasing : for he that cometh to God must believe that he is, and he is a rewarder of them that seek after him.
11:6. But without faith, it is impossible to please God. For whoever approaches God must believe that he exists, and that he rewards those who seek him.
11:6. 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.
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:

6: А без веры угодить Богу невозможно; ибо надобно, чтобы приходящий к Богу веровал, что Он есть, и ищущим Его воздает.
11:6  χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι, πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον τῶ θεῶ ὅτι ἔστιν καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται.
11:6. sine fide autem inpossibile placere credere enim oportet accedentem ad Deum quia est et inquirentibus se remunerator fit
But without faith it is impossible to please God. For he that cometh to God must believe that he is: and is a rewarder to them that seek him.
11:6. But without faith, it is impossible to please God. For whoever approaches God must believe that he exists, and that he rewards those who seek him.
11:6. 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.
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Adam Clarke: Commentary on the Bible - 1831
11:6: He that cometh to God - The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God,
1st, a priori; and
2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: and
3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God.
Albert Barnes: Notes on the Bible - 1834
11:6: But without faith it is impossible to please him - Without "confidence" in God - in his fidelity, his truth, his wisdom, his promises. And this is as true in other things as in religion. It is impossible for a child to please his father unless he has confidence in him. It is impossible for a wife to please her husband, or a husband a wife, unless they have confidence in each other. If there is distrust and jealousy on either part, there is discord and misery. We cannot be pleased with a professed friend unless he has such confidence in us as to believe our declarations and promises. The same thing is true of God. He cannot be pleased with the man who has no confidence in him; who doubts the truth of his declarations and promises; who does not believe that his ways are right, or that he is qualified for universal empire. The requirement of faith or confidence in God is not arbitrary; it is just what we require of our children, and partners in life, and friends, as the indispensable condition of our being pleased with them.
For he that cometh to God - In any way - as a worshipper. This is alike required in public worship, in the family, and in secret devotion.
Must believe that he is - That God exists. This is the first thing required in worship. Evidently we cannot come to him in an acceptable manner if we doubt his existence. We do not see him, but we must believe that he is; we cannot form in our mind a correct image of God, but this should not pRev_ent a conviction that there is such a Being. But the declaration here implies more than that there should be a general persuasion of the truth that there is a God. It is necessary that we have this belief in lively exercise in the act of drawing near to him, and that we should realize that we are actually in the presence of the all-seeing Jehovah.
And that he is a rewarder of them that diligently seek him - This is equally necessary as the belief that he exists. If we could not believe that God would hear and answer our prayers, there could be no encouragement to call upon him. It is not meant here that the desire of the reward is to be the motive for seeking God - for the apostle makes no affirmation on that point; but that it is impossible to make an acceptable approach to him unless we have this belief.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:6: without: Heb 3:12, Heb 3:18, Heb 3:19, Heb 4:2, Heb 4:6; Num 14:11, Num 20:12; Psa 78:22, Psa 78:32, Psa 106:21, Psa 106:22, Psa 106:24; Isa 7:9; Mar 16:17; Joh 3:18, Joh 3:19, Joh 8:24; Gal 5:6; Rev 21:8
he that: Heb 7:25; Job 21:14; Psa 73:28; Isa 55:3; Jer 2:31; Joh 14:6
must: Rom 10:14
a rewarder: Heb 11:26; Gen 15:1; Rut 2:12; Psa 58:11; Pro 11:18; Mat 5:12, Mat 6:1, Mat 6:2, Mat 6:5, Mat 6:16; Mat 10:41, Mat 10:42; Luk 6:35
diligently: Ch1 28:9; Psa 105:3, Psa 105:4, Psa 119:10; Pro 8:17; Sol 3:1-4; Jer 29:13, Jer 29:14; Mat 6:33; Luk 12:31; Pe2 1:5, Pe2 1:10, Pe2 3:14
Geneva 1599
11:6 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 (d) rewarder of them that diligently seek him.
(d) This reward is not referred to our merits, but to the free promise, as Paul teaches in Abraham the father of all the faithful, (Rom 4:4).
John Gill
11:6 But without faith it is impossible to please him,.... Or do things well pleasing in his sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without his Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to him before faith; being loved by him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on Rom 8:8.
for he that cometh to God; to the throne of, his grace, to pray unto him, to implore his grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God,
must believe that he is; or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that he is omniscient, and knows his person and wants; is omnipotent, and can do for him, beyond his thoughts and petitions; is all sufficient, and that his grace is sufficient for him; that he is immutable, in his purposes and covenant; that he is true and faithful to his promises; and is the God of grace, love, and mercy: and he must believe in him, not only as the God of nature and providence, but as his covenant God and Father in Christ:
and that he is a rewarder of them that diligently seek him; who are such, as are first sought out by him; and who seek him in Christ, where he is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with himself, who is their exceeding great reward; and with his Son, and all things with him; with more grace; and, at last, with eternal glory, the reward of the inheritance.
John Wesley
11:6 But without faith - Even some divine faith in God, it is impossible to please him. For he that cometh to God - in prayer, or another act of worship, must believe that he is.
Robert Jamieson, A. R. Fausset and David Brown
11:6 without--Greek, "apart from faith": if one be destitute of faith (compare Rom 14:23).
to please--Translate, as ALFORD does, the Greek aorist, "It is impossible to please God at all" (Rom 8:8). Natural amiabilities and "works done before the grace of Christ are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ; yea, rather, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin" [Article XIII, Book of Common Prayer]. Works not rooted in God are splendid sins [AUGUSTINE].
he that cometh to God--as a worshipper (Heb 7:19).
must believe--once for all: Greek aorist tense.
that God is--is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Gal 4:8), the source of all being, though he sees Him not (Heb 11:1) as being "invisible" (Heb 11:27). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favored before he left Egypt the first time (Heb 11:27); still he believed.
and . . . is--a different Greek verb from the former "is." Translate, "is eventually"; proves to be; literally, "becomes."
rewarder--renderer of reward [ALFORD]. So God proved to be to Enoch. The reward is God Himself diligently "sought" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Compare Gen 15:1, "I am thy exceeding great reward."
of them--and them only.
diligently seek--Greek, "seek out" God. Compare "seek early," Prov 8:17. Not only "ask" and "seek," but "knock," Mt 7:7; compare Heb 11:12; Lk 13:24, "Strive" as in an agony of contest.
11:711:7: Հաւատո՛վք առեալ հրաման Նոյի՝ վասն չեւ եւս երեւելեացն՝ զահի՛ հարեալ կազմէր զտապանն ՚ի փրկութիւն տան իւրոյ, որով դատեցաւ զաշխարհ. եւ հաւատո՛ցն արդարութեան եղեւ ժառանգաւոր[4822]։ [4822] Ոմանք. Տանն իւրոյ, որով դատեցաւն։
7 Հաւատո՛վ է, որ Նոյը, պատգամ ստանալով դեռեւս անտեսանելի բաների մասին, վախից բռնուած՝ իր ընտանիքի փրկութեան համար տապանը պատրաստեց, որով եւ դատապարտեց աշխարհը եւ ժառանգորդ եղաւ այն արդարութեան, որ հաւատից է:
7 Հաւատքով Նոյ պատգամ առնելով Աստուծմէ՝ դեռ չերեւցած բաներուն համար՝ վախնալով տապանը շինեց իր տունը փրկելու համար, որով աշխարհս դատապարտեց եւ ժառանգորդ եղաւ այն արդարութեանը, որ հաւատքով կ’ըլլայ։
Հաւատովք առեալ հրաման Նոյի վասն չեւ եւս երեւելեացն, զահի հարեալ կազմէր զտապանն ի փրկութիւն տան իւրոյ, որով դատեցաւ զաշխարհ, եւ հաւատոցն արդարութեան եղեւ ժառանգաւոր:

11:7: Հաւատո՛վք առեալ հրաման Նոյի՝ վասն չեւ եւս երեւելեացն՝ զահի՛ հարեալ կազմէր զտապանն ՚ի փրկութիւն տան իւրոյ, որով դատեցաւ զաշխարհ. եւ հաւատո՛ցն արդարութեան եղեւ ժառանգաւոր[4822]։
[4822] Ոմանք. Տանն իւրոյ, որով դատեցաւն։
7 Հաւատո՛վ է, որ Նոյը, պատգամ ստանալով դեռեւս անտեսանելի բաների մասին, վախից բռնուած՝ իր ընտանիքի փրկութեան համար տապանը պատրաստեց, որով եւ դատապարտեց աշխարհը եւ ժառանգորդ եղաւ այն արդարութեան, որ հաւատից է:
7 Հաւատքով Նոյ պատգամ առնելով Աստուծմէ՝ դեռ չերեւցած բաներուն համար՝ վախնալով տապանը շինեց իր տունը փրկելու համար, որով աշխարհս դատապարտեց եւ ժառանգորդ եղաւ այն արդարութեանը, որ հաւատքով կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:77: Верою Ной, получив откровение о том, что еще не было видимо, благоговея приготовил ковчег для спасения дома своего; ею осудил он (весь) мир, и сделался наследником праведности по вере.
11:7  πίστει χρηματισθεὶς νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, δι᾽ ἧς κατέκρινεν τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.
11:7. Πίστει (Unto-a-trust) χρηματισθεὶς (having-been-afforded-to) Νῶε (a-Noe) περὶ (about) τῶν (of-the-ones) μηδέπω (lest-moreover-unto-whither) βλεπομένων ( of-being-viewed ) εὐλαβηθεὶς ( having-goodly-taken-unto ) κατεσκεύασεν (it-down-equipped-to) κιβωτὸν (to-a-box) εἰς (into) σωτηρίαν (to-a-savioring-unto) τοῦ (of-the-one) οἴκου (of-a-house) αὐτοῦ, (of-it,"δι' (through) ἧς (of-which) κατέκρινεν (it-separated-down) τὸν (to-the-one) κόσμον, (to-a-configuration,"καὶ (and) τῆς (of-the-one) κατὰ (down) πίστιν (to-a-trust) δικαιοσύνης (of-a-course-belongedness) ἐγένετο ( it-had-became ) κληρονόμος. (lot-parceleed)
11:7. fide Noe responso accepto de his quae adhuc non videbantur metuens aptavit arcam in salutem domus suae per quam damnavit mundum et iustitiae quae per fidem est heres est institutusBy faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
7. By faith Noah, being warned concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house; through which he condemned the world, and became heir of the righteousness which is according to faith.
11:7. By faith, Noah, having accepted an answer about those things which were not yet seen, being afraid, fashioned an ark for the salvation of his house. Through the ark, he condemned the world, and was established as the heir of the justice that occurs through faith.
11:7. 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.
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:

7: Верою Ной, получив откровение о том, что еще не было видимо, благоговея приготовил ковчег для спасения дома своего; ею осудил он (весь) мир, и сделался наследником праведности по вере.
11:7  πίστει χρηματισθεὶς νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, δι᾽ ἧς κατέκρινεν τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος.
11:7. fide Noe responso accepto de his quae adhuc non videbantur metuens aptavit arcam in salutem domus suae per quam damnavit mundum et iustitiae quae per fidem est heres est institutus
By faith Noe, having received an answer concerning those things which as yet were not seen, moved with fear, framed the ark for the saving of his house: by the which he condemned the world and was instituted heir of the justice which is by faith.
11:7. By faith, Noah, having accepted an answer about those things which were not yet seen, being afraid, fashioned an ark for the salvation of his house. Through the ark, he condemned the world, and was established as the heir of the justice that occurs through faith.
11:7. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: "Пример Еноха был только примером веры, Ноя же (пример) - и неверия. Утешение и увещание бывает совершенным тогда, когда видно не только то, что верующие удостаиваются чести, но и то, что неверующие терпят противное (Злат). - "Ею осудил он мир..." (Добавления весь нет ни в греческом, ни в лучших древних славянских текстах) - "показывает, что те были достойны наказания, которые и вследствие приготовления ковчега не исправились..." (Злат.). - "И сделался наследником праведности по вере...", т.е. в том и обнаружилась его праведность, что он поверил Богу. Таково свойство души, искренно расположенной к Нему и не считающей ничего достовернее слов Его, а неверию свойственно противное. Ясно, что вера оправдывает..." (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:7: By faith Noah - See the whole of this history, Gen 6:13.
Warned of God - Χρηματισθεις. As we know from the history in Genesis that God did warn Noah, we see from this the real import of the verb χρηματιζω, as used in various parts of the New Testament; it signifies to utter oracles, to give Divine warning.
Moved with fear - Ευλαβηθεις· Influenced by religious fear or reverence towards God. This is mentioned to show that he acted not from a fear of losing his life, but from the fear of God; and hence that fear is here properly attributed to faith.
He condemned the world - He credited God, they did not; he walked in the way God had commanded, they did not; he repeatedly admonished them, Pe1 3:20, they regarded it not; this aggravated their crimes while it exalted his faith and righteousness. "His faith and obedience condemned the world, i.e. the unbelievers, in the same sense in which every good man's virtues and exhortations condemn such as will not attend to and imitate them." Dodd.
Became heir of the righteousness - He became entitled to that justification which is by faith; and his temporal deliverance was a pledge of the salvation of his soul.
Albert Barnes: Notes on the Bible - 1834
11:7: By faith Noah - It is less difficult to see that Noah must have been influenced "by faith" than that Abel and Enoch were. Everything which Noah did in reference to the threatened deluge, was done in virtue of simple faith or belief of what God said. It was not because he could show from the course of events that things were tending to such a catastrophe; or because such an event had occurred before, rendering it probable that it would be likely to occur again; or because this was the common belief of men, and it was easy to fall into this himself. It was simply because God had informed him of it, and he put unwavering reliance on the truth of the divine declaration.
Being warned of God - Gen 6:13." The Greek word used here means divinely admonished; compare Heb 8:5.
Of things not seen as yet - Of the flood which was yet future. The meaning is, that there were no visible signs of it; there was nothing which could be a basis of calculation that it would occur. This admonition was given an hundered and twenty years before the deluge, and of course long before there could have been any natural indications that it would occur.
Moved with fear - Margin, "Being wary." The Greek word - εὐλαβηθεὶς eulabē theis - occurs only here and in Act 23:10, "The chief captain fearing lest Paul," etc. The noun occurs in Heb 5:7, "And was heard in that he feared," (see the note on that place), and in Heb 12:28, "With Rev_erence and godly fear." The verb properly means, "to act with caution, to be circumspect," and then "to fear, to be afraid." So far as the "word" is concerned, it might mean here that Noah was influenced by the dread of what was coming, or it may mean that he was influenced by proper caution and Rev_erence for God. The latter meaning agrees better with the scope of the remarks of Paul, and is probably the true sense. His Rev_erence and respect for God induced him to act under the belief that what he had said was true, and that the calamity which he had predicted would certainly come upon the world.
Prepared an ark to the saving of his house - In order that his family might be saved. Gen 6:14-22. The salvation here referred to was preservation from the flood.
By the which - By which faith.
He condemned the world - That is, the wicked world around him. The meaning is, that by his confidence in God, and his preparation for the flood, he showed the wisdom of his own course and the folly of theirs. We have the same phrase now in common use where one who sets a good example is said to "condemn others." He shows the guilt and folly of their lives by the contrast between his conduct; and theirs. The wickedness of the sinner is condemned not only by preaching, and by the admonitions and threatenings of the Law of God, but by the conduct of every good man. The language of such a life is as plain a rebuke of the sinner as the most fearful denunciations of divine wrath.
And became heir of the righteousness which is by faith - The phrase "heir of righteousness" here means properly that he acquired, gained, or became possessed of that righteousness. It does not refer so much to the "mode" by which it was done as if it were by inheritance, as to the "fact" that he obtained it. The word "heir" is used in this general sense in Rom 4:13-14; Tit 3:7; Heb 1:2; Heb 6:17. Noah was not the "heir" to that righteousness by "inheriting" it from his ancestors, but in virtue of it he was regarded as among the heirs or sons of God, and as being a possessor of that righteousness which is connected with faith. The phrase "righteousness which is by faith" refers to the fact that he was regarded and treated as a righteous man. notes on Rom 1:17. It is observable here that it is not said that Noah had specific faith in Christ, or that his being made heir of the righteousness of faith depended on that, but it was in connection with his believing what God said respecting the deluge.
It was "faith or confidence" in God which was the ground of his justification, in accordance with the general doctrine of the Scriptures that it is only by faith that man can be saved, though the specific mode of faith was not what is required now under the gospel. In the early ages of the world, when few truths were Rev_ealed, a cordial belief of any of those truths showed that there was real confidence in God, or that the "principle" of faith was in the heart; in the fuller Revelation which we enjoy, we are not only to believe those truths, but specifically to believe in him who has made the great atonement for sin, and by whose merits all have been saved who have entered heaven. The same faith or confidence in God which led Noah to believe what God said about the deluge would have led him to believe what he has said about the Redeemer; and the same confidence in Godwhich led him to commit himself to his safe keeping in an ark on the world of waters, would have led him to commit his soul to the safe keeping of the Redeemer, the true ark of safety. As the "principle" of faith, therefore, existed in the heart of Noah, it was proper that he should become, with others, an "heir of the righteousness which is by faith."
(If this righteousness which is by faith be the same with that in Rom 1:17; Rom 3:21; and of this there can be no doubt - if it be the same with what forms the ground of the sinner's justification in every age, namely, the glorious righteousness which Christ has worked out in his active and passive obedience - then clearly there is no way of getting possession of this, but by faith in Jesus, And, without doubt, by "this" faith, Noah was saved. It is absurd to suppose that the doctrine of salvation by the Redeemer was unknown to him. Was not the ark itself a type and pledge of this salvation? Pe1 3:21. Was Noah ignorant of the promise concerning the Messiah? Dr. Owen can scarce speak with patience of the view that excludes Christ as the specific object of Noah's faith," That in this faith of the patriarchs no respect was had unto Christ and his righteousness, is such a putid figment, is so destructive of the first promises, and of all true faith in the church of old, is so inconsistent with, and contrary to the design of the apostle, and is so utterly destructive of the whole force of his argument, that it deserves no consideration." The idea indeed seems to derogate from the glory of Christ as the alone object of faith and salvation in every age; see also Scott. Bloomfield, McLean.)
In regard to the circumstances which show the strength of his faith, we may make the following remarks:
(1) It pertained to a very distant future event. It looked forward to what was to happen after a lapse of an hundred and twenty years. This was known to Noah Gen 6:3, and at this long period before it occurred, he was to begin to build an ark to save himself and family; to act as though this would be undoubtedly true. This is a much longer period than man now is required to exercise faith before that is realized which is the object of belief. Rare is it that three score years intervene between the time when a man first believes in God and when he enters into heaven; much more frequently it is but a few months or days; not an instance now occurs in which the period is lengthened out to 120 years.
(2) there was no outward "evidence" that what Noah believed would occur. There were no appearances in nature which indicated that there would be such a flood of waters after more than a century had passed away. There were no breakings up of the fountains of the deep; no marks of the far distant storm gathering on the sky which could be the basis of the calculation. The "word of God" was the only ground of evidence; the only thing to which he could refer gainsayers and Rev_ilers. It is so now. There are no visible signs of the coming of the Saviour to judge the world. Yet the true believer feels and acts as if it were so - resting on the sure word of God.
(3) the course of things was much against the truth of what Noah believed. No such event had ever occurred. There is no evidence that there had ever been a storm of rain half sufficient to drown the world; or that there had ever been the breaking up of the deep, or that there had been ever a partial deluge. For sixteen hundred years the course of nature had been uniform, and all the force of this uniformity would be felt and urged when it should be alleged that this was to be disturbed and to give place to an entire new order of events. Compare Pe2 3:4. The same thing is now felt in regard to the objects of the Christian faith. The course of events is uniform. The laws of nature are regular and steady. The dead do not leave their graves. Seasons succeed each other in regular succession; people are born, live, and die, as in former times; fire does not wrap the earth in flames; the elements do not melt with fervent heat; seed-time and harvest, cold and heat, summer and winter follow each other, and "all things continue as they were from the beginning of the creation." How many probabilities are there now, therefore, as there were in the time of Noah, against what is the object of faith!
(4) it is not improbable that when Noah proclaimed the approaching destruction of the world by a deluge, the "possibility" of such an event was strongly denied by the philosophers of that age. The fact that such an event could have occurred has been denied by infidel philosophers in our own times, and attempts have been gravely made to show that the earth did not contain water enough to cover its surface to the height mentioned in the Scriptures, and that no condensation of the vapour in the atmosphere could produce such an effect. It is not improbable that some such arguments may have been used in the time of Noah, and "it is morally certain that he could not meet those arguments by any philosophy of his own." There is no reason to think that he was endowed with such a knowledge of chemistry as to be able to show that such a thing was possible, or that he had such an acquaintance with the structure of the earth as to demonstrate that it contained within itself the elements of its own destruction. All that he could oppose to such speculations was the simple declaration of God; and the same thing is also true now in regard to the cavils and philosophical arguments of infidelity. Objections drawn from philosophy are often made against the doctrine of the resurrection of the body; the destruction of the earth by the agency of fire; and even the existence of the soul after death. These difficulties may be obviated partly by science; but the proof that these events will occur, does not depend on science. It is a matter of simple faith; and all that we can in fact oppose to these objections is the declaration of God. The result showed that Noah was not a feel or a fanatic in trusting to the Word of God against the philosophy of his age; and the result will show the same of the Christian in his confiding in the truth of the divine declarations against the philosophy of "his" age.
(5) it is beyond all question that Noah would be subjected to much ridicule and scorn. He would be regarded as a dreamer; a fanatic; an alarmist; a wild projector. The purpose of making preparation for such an event as the flood, to occur after the lapse of an hundred and twenty years, and when there were no indications of it, and all appearances were against it, would be regarded as in the highest degree wild and visionary. The design of building a vessel which would outride the storm, and which would live in such an open sea, and which would contain all sorts of animals, with the food for them for an indefinite period, could not but have been regarded as eminently ridiculous. When the ark was preparing, nothing could have been a more happy subject for scoffing and jibes. In such an age, therefore, and in such circumstances, we may suppose that all the means possible would have been resorted to, to pour contempt on such an undertaking. They who had wit, would find here an ample subject for its exercise; if ballads were made then, no more fertile theme for a profane song could be desired than this; and in the haunts of Rev_elry, intemperance, and pollution, nothing would furnish a finer topic to give point to a jest, than the credulity and folly of the old man who was building the ark. It would require strong faith to contend thus with the wit, the sarcasm, the contempt, the raillery, and the low jesting, as well as with the wisdom and philosophy of a whole world. Yet it is a fair illustration of what occurs often now, and of the strength of that faith in the Christian heart which meets meekly and calmly the scoffs and jeers of a wicked generation.
(6) all this would be heightened by delay. The time was distant. What now completes four generations would have passed away before the event predicted would occur. Youth grew up to manhood, and manhood passed on to old age, and still there were no signs of the coming storm. That was no feeble faith which could hold on in this manner, for an hundred and twenty years, believing unwaveringly that all which God had said would be accomplished. But it is an illustration of faith in the Christian church now. The church maintains the same confidence in God from age to age - and regardless of all the reproaches of scoffers, and all the arguments of philosophy, still adheres to the truths which God has Rev_ealed. So with individual Christians. They look for the promise. They are expecting heaven. They doubt not that the time will come when they will be received to glory; when their bodies will be raised up glorified and immortal, and when sin and sorrow will be no more.
In the conflicts and trials of life the time of their deliverance may seem to be long delayed. The world may reproach them, and Satan may tempt them to doubt whether all their hope of heaven is not delusion. But their faith fails not, and though hope seems delayed, and the heart is sick, yet they keep the eye on heaven. So it is in regard to the final triumphs of the gospel. The Christian looks forward to the time when the earth shall be full of the knowledge of God as the waters cover the sea. Yet that time may seem to be long delayed. Wickedness triumphs. A large part of the earth is still filled with the habitations of cruelty. The progress of the gospel is slow. The church comes up reluctantly to the work. The enemies of the cause exult and rejoice, and ask with scoffing triumph where is the evidence that the nations will be converted to God? They suggest difficulties; they refer to the numbers, and to the opposition of the enemies of the true religion; to the might of kingdoms, and to the power of fixed opinion, and to the hold which idolatry has on mankind, and they sneeringly inquire at what period will the world be converted to Christ? Yet in the face of all difficulties, and arguments, and sneers, "faith" confides in the promise of the Father to the Son, that the "heathen shall be given to him for an inheritance, and the uttermost parts of the earth for a possession," Psa 2:8. The faith of the true Christian is as strong in the fulfillment of this promise, as that of Noah was in the assurance that the guilty world would be destroyed by a flood of waters.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:7: Noah: Gen 6:13, Gen 6:22, Gen 7:1, Gen 7:5; Mat 24:38; Luk 17:26, Noe, Pe2 2:5
warned: Gen 6:13, Gen 19:14; Exo 9:18-21; Pro 22:3, Pro 27:12; Eze 3:17-19; Mat 3:7; Mat 24:15, Mat 24:25; Pe2 3:6
things: Heb 11:1
moved with fear: or, being wary, Heb 5:7 *Gr.
prepared: Gen 6:18, Gen 7:1, Gen 7:23, Gen 8:16; Eze 14:14, Eze 14:20; Pe1 3:20
he condemned: Mat 12:41, Mat 12:42; Luk 11:31, Luk 11:32
righteousness: Rom 1:17, Rom 3:22, Rom 4:11, Rom 4:13, Rom 9:30, Rom 10:6; Gal 5:5; Phi 3:9; Pe2 1:1
Geneva 1599
11:7 (6) 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.
(6) Noah.
John Gill
11:7 By faith Noah, being warned of God,.... In the Greek text, Noah is called "Noe", and so the Septuagint interpreters of the Old Testament call him; but Josephus calls him "Noeos": or "having received an oracle from God"; in which he was admonished, how to make an ark, as Moses was, in like manner, how to make a tabernacle, Heb 8:5. This oracle or warning is extant, in Gen 6:13 and it was
of things not seen as yet; as the universal deluge; the building of an ark or ship, which was the first that ever was in the world; the entrance of all creatures into it; their preservation in it, and the destruction of all without it: and this divine warning, or oracle, concerning things of such a nature, delivered to Noah, and received by him, shows that he was a favourite of God; that his faith rested in the word of God; and that it agreed with the apostle's definition of faith, Heb 11:1,
moved with fear; not with a fear of his own damnation; nor with a distrust of the salvation of himself and his family in the ark; but with an awful sense of the judgments of God upon the wicked; and with reverence of God, from whom he received the oracle; and with a religious fear, with which he worshipped God, and which he discovered by a regard to his word and ordinances; and which fear does not arise from nature, but from grace; and is increased by the discoveries of divine love; and is consistent with faith, goes along with it, and is a fruit of it: hence he
prepared an ark for the saving of his house. Immediately, and without delay, he set about the building of the ark, and made it exactly according to the pattern which was given him; and his end in it was to secure his family, himself and his wife, his three sons and their wives, from the flood, which he believed would shortly come upon the world, according to the word of God; and in this his faith was seen: and from hence it may be observed, that, though God can save without means, yet, generally speaking, it is his will to save by them; and that as God saved Noah and his family in the waters, so he can, and does, save his people in afflictions; and also, that true faith is attended with obedience:
by the which he condemned the world: the inhabitants of the world, the world of the ungodly: as a preacher, he declared they would be condemned, in case of impenitence and unbelief; and his words heard, and his actions seen by them, were aggravations of their condemnation; for by his works, as well as by his words, he reproved, and condemned them; by building the ark, as he declared his own faith, so he condemned their unbelief; See Gill on Mt 12:41.
and became heir of the righteousness which is by faith: not of the law, but of the righteousness of Christ, and of eternal life through that; for he was not only heir of this world, as Abraham, but of that which is to come; and not through works of righteousness done by him, but through the righteousness of Christ received by faith, or through faith in Christ, the antitype of the ark.
John Wesley
11:7 Noah being warned of things not seen as yet - Of the future deluge. Moved with fear, prepared an ark, by which open testimony he condemned the world - Who neither believed nor feared.
Robert Jamieson, A. R. Fausset and David Brown
11:7 warned of God--The same Greek, Heb 8:5, "admonished of God."
moved with fear--not mere slavish fear, but as in Heb 5:7; see on Heb 5:7; Greek, "reverential fear": opposed to the world's sneering disbelief of the revelation, and self-deceiving security. Join "by faith" with "prepared an ark" (1Pet 3:20).
by the which--faith.
condemned the world--For since he believed and was saved, so might they have believed and been saved, so that their condemnation by God is by his case shown to be just.
righteousness which is by faith--Greek, "according to faith." A Pauline thought. Noah is first called "righteous" in Gen 6:9. Christ calls Abel so, Mt 23:35. Compare as to Noah's righteousness, Ezek 14:14, Ezek 14:20; 2Pet 2:5, "a preacher of righteousness." Paul here makes faith the principle and ground of his righteousness.
heir--the consequence of sonship which flows from faith.
11:811:8: Հաւատո՛վք՝ որ Աբրահամն կոչեցաւ՝ ունկնդի՛ր եղեւ ելանել ՚ի տեղին զոր առնլոց էր ՚ի ժառանգութիւն. ել գնաց՝ եւ ո՛չ գիտէր յով երթիցէ[4823]։ [4823] Ոմանք. Զոր առնելոց էր ՚ի ժառանգութեան... յո՞ երթիցէ։
8 Հաւատո՛վ է, որ Աբրահամը, երբ կանչուեց, հնազանդուեց եւ գնաց այն տեղը, որն ստանալու էր որպէս ժառանգութիւն. ելաւ գնաց. եւ չգիտէր՝ ուր էր գնում:
8 Հաւատքով երբ Աբրահամ կանչուեցաւ, մտիկ ըրաւ ու գնաց այն տեղը, որ պիտի ժառանգէր եւ ելաւ գնաց ու չէր գիտեր թէ ո՞ւր կ’երթայ։
Հաւատովք [47]որ Աբրահամն կոչեցաւ`` ունկնդիր եղեւ ելանել ի տեղին զոր առնլոց էր ի ժառանգութիւն. ել գնաց, եւ ոչ գիտէր յո՛վ երթիցէ:

11:8: Հաւատո՛վք՝ որ Աբրահամն կոչեցաւ՝ ունկնդի՛ր եղեւ ելանել ՚ի տեղին զոր առնլոց էր ՚ի ժառանգութիւն. ել գնաց՝ եւ ո՛չ գիտէր յով երթիցէ[4823]։
[4823] Ոմանք. Զոր առնելոց էր ՚ի ժառանգութեան... յո՞ երթիցէ։
8 Հաւատո՛վ է, որ Աբրահամը, երբ կանչուեց, հնազանդուեց եւ գնաց այն տեղը, որն ստանալու էր որպէս ժառանգութիւն. ելաւ գնաց. եւ չգիտէր՝ ուր էր գնում:
8 Հաւատքով երբ Աբրահամ կանչուեցաւ, մտիկ ըրաւ ու գնաց այն տեղը, որ պիտի ժառանգէր եւ ելաւ գնաց ու չէր գիտեր թէ ո՞ւր կ’երթայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:88: Верою Авраам повиновался призванию идти в страну, которую имел получить в наследие, и пошел, не зная, куда идет.
11:8  πίστει καλούμενος ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται.
11:8. Πίστει (Unto-a-trust) καλούμενος (being-called-unto) Ἀβραὰμ (an-Abraam) ὑπήκουσεν (it-heard-under) ἐξελθεῖν ( to-have-had-came-out ) εἰς (into) τόπον (to-an-occasion) ὃν (to-which) ἤμελλεν (it-was-impending) λαμβάνειν (to-take) εἰς (into) κληρονομίαν, (to-a-lot-parceleeing-unto,"καὶ (and) ἐξῆλθεν ( it-had-came-out ) μὴ (lest) ἐπιστάμενος ( standing-upon ) ποῦ (of-whither) ἔρχεται . ( it-cometh )
11:8. fide qui vocatur Abraham oboedivit in locum exire quem accepturus erat in hereditatem et exiit nesciens quo iretBy faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
8. By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went.
11:8. By faith, the one called Abraham obeyed, going out to the place that he was to receive as an inheritance. And he went out, not knowing where he was going.
11:8. 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.
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:

8: Верою Авраам повиновался призванию идти в страну, которую имел получить в наследие, и пошел, не зная, куда идет.
11:8  πίστει καλούμενος ἀβραὰμ ὑπήκουσεν ἐξελθεῖν εἰς τόπον ὃν ἤμελλεν λαμβάνειν εἰς κληρονομίαν, καὶ ἐξῆλθεν μὴ ἐπιστάμενος ποῦ ἔρχεται.
11:8. fide qui vocatur Abraham oboedivit in locum exire quem accepturus erat in hereditatem et exiit nesciens quo iret
By faith he that is called Abraham obeyed to go out into a place which he was to receive for an inheritance. And he went out, not knowing whither he went.
11:8. By faith, the one called Abraham obeyed, going out to the place that he was to receive as an inheritance. And he went out, not knowing where he was going.
11:8. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: "Так как уверовавшие из иудеев смотрели на них (праотцев), как на получивших бесчисленные блага, то (апостол) и говорит, что никто из них ничего не получил, что все остались невознагражденными и ни один не получил воздаяния... Но видя, что обещание не исполняется, он (Авраам) не унывал... и нисколько не смущался, потому что обетование могло исполниться после, в потомстве его..." (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:8: Abraham, when he was called - See on Gen 12:1-4 (note).
Not knowing whither he went - Therefore his obedience was the fullest proof of his faith in God, and his faith was an implicit faith; he obeyed, and went out from his own country, having no prospect of any good or success but what his implicit faith led him to expect from God, as the rewarder of them that diligently seek him. In all the preceding cases, and in all that follow, the apostle keeps this maxim fully in view.
Albert Barnes: Notes on the Bible - 1834
11:8: By faith Abraham - There is no difficulty in determining that Abraham was influenced by faith in God. The case is even stronger than that of Noah, for it is expressly declared, Gen 15:6, "And he believed in the Lord; and he counted it to him for righteousness." Compare notes, Rom 4:1-5. In the illustrations of the power of faith in this chapter, the apostle appeals to two instances in which it was exhibited by Abraham, "the father of the faithful." Each of these required confidence in God of extraordinary strength, and each of them demanded a special and honorable mention. The first was that when he left his own country to go to a distant land of strangers (Gen 15:8-10); the other when he showed his readiness to sacrifice his own son in obedience to the will of God, Heb 11:17-19.
When he was called - Gen 12:1, "Now the Lord had said unto Abraham, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee."
Into a place which he should after receive for an inheritance, obeyed - To Palestine, or the land of Canaan, though that was not indicated at the time.
And he went out, not knowing whither he went - Gen 12:4. Abraham at that time took with him Sarai, and Lot the son of his brother, and "the souls that they had gotten in Haran." Terah, the father of Abraham, started on the journey with them, but died in Haran; Gen 11:31-32. The original call was made to Abraham, Gen 12:1; Act 7:2-3, but he appears to have induced his father and his nephew to accompany him. At this time he had no children Gen 11:30, though it seems probable that Lot had; Gen 12:5. Some, however, understand the expression in Gen 12:5, "and the souls they had gotten in Haran," as referring to the servants or domestics that they had in various ways procured, and to the fact that Abraham and Lot gradually drew around them a train of dependents and followers who were disposed to unite with them, and accompany them wheRev_er they went. The Chaldee Paraphrast; understands it of the proselytes which Abraham had made there - "All the souls which he had subdued unto the law." When it is said that Abraham "went out, not knowing whither he went," it must be understood as meaning that he was ignorant to what country he would in fact be led. If it be supposed that he had some general intimation of the nature of that country, arid of the direction in which it was situated, yet it must be remembered that the knowledge of geography was then exceedingly imperfect; that this was a distant country; that it lay beyond a pathless desert, and that probably no traveler had ever come from that land to apprize him what it was. All this serves to show what was the strength of the faith of Abraham.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:8: Abraham: Gen 11:31, Gen 12:1-4; Jos 24:3; Neh 9:7, Neh 9:8; Isa 41:2, Isa 51:2; Act 7:2-4
which: Gen 12:7, Gen 13:15-17, Gen 15:7, Gen 15:8, Gen 17:8, Gen 26:3; Deu 9:5; Psa 105:9-11; Eze 36:24
obeyed: Heb 11:33, Heb 5:9; Gen 22:18, Gen 15:5; Mat 7:24, Mat 7:25; Rom 1:5, Rom 6:17, Rom 10:16; Co2 10:5; Jam 2:14-16; Pe1 1:22, Pe1 3:1, Pe1 4:17
Geneva 1599
11:8 (7) 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.
(7) Abraham and Sarah.
John Gill
11:8 By faith, Abraham, when he was called,.... The Alexandrian copy and the Vulgate Latin version read, "by faith he who was called Abraham"; but this call is not to be understood of his name; for though his first name Abram might be given him, in the faith of his being a great man, and his second name Abraham, when he himself was a believer; yet this change was made some years after the call referred to; which is that in Gen 12:1 when he was called out of his own country, kindred, and father's house; which was an emblem of the call of God's people out from among the men of the world, and from their friends, relations, and acquaintance, and even out of themselves; and as Abraham was called from "Ur" of the Chaldees, so they from darkness, bondage, idolatry, and communion with wicked men; that, as he, they might not perish with idolaters, being chosen vessels, and for whom God has peculiar blessings in store: and so the grace of God is seen in calling them, without any respect to their deserts, as in calling Abraham: and the care and goodness of God may be observed, in raising up fit instruments to propagate his cause and interest. Now Abraham, being called
to go out into a place; from Ur of the Chaldees, to the land of Canna;
which he should afterwards receive for an inheritance; not in his own person, but in his seed and posterity, unless after the resurrection, in the New Jerusalem church state, and which inheritance was typical of heaven;
obeyed the divine call; and which was a fruit and evidence of his faith, and may he called the obedience of faith:
and he went out, not knowing whither he went: for though he went forth to go into the land of Canaan, and into the land of Canaan he came, Gen 12:5, yet, when God called him to go forth, and he prepared to obey his call, he knew not what land he was to go into; for it is only said, Gen 12:1,
unto a land that I will show thee: upon which words a Jewish commentator (r) has this note;
"he (God) did not immediately make known the land unto him, that so it might be lovely in his eyes;''
and it is, elsewhere, said by the Jews (s), that Abraham
"came from Aspamia (i.e. Mesopotamia), and its companions, , "and he knew not where" he was, as a man that is in the dark;''
all which agrees with our apostle: and, from hence, it may be observed, that God sometimes leads his people in ways they have not known, though they are known to him, and are always right; and that it is the property of faith to follow God, when it cannot see its way; and a great mercy it is to have God for a guide. This also shows, that Abraham's faith agrees with the apostle's definition of it, Heb 11:1.
(r) Jarchi in Gen. xii. 1. (s) Bereshit Rabba, sect. 60. fol. 52. 3.
John Wesley
11:8 Gen 12:1, Gen 12:4-5
Robert Jamieson, A. R. Fausset and David Brown
11:8 From the antediluvian saints he passes to the patriarchs of Israel, to whom "the promises" belonged.
called--by God (Gen 12:1). The oldest manuscripts and Vulgate read, "He that was called Abraham," his name being changed from Abram to Abraham, on the occasion of God's making with him and his seed a covenant sealed by circumcision, many years after his call out of Ur. "By faith, he who was (afterwards) called Abraham (father of nations, Gen 17:5, in order to become which was the design of God's bringing him out of Ur) obeyed (the command of God: to be understood in this reading), so as to go out," &c.
which he should after receive--He had not fully received even this promise when he went out, for it was not explicitly given him till he had reached Canaan (Gen 12:1, Gen 12:6-7). When the promise of the land was given him the Canaanite was still in the land, and himself a stranger; it is in the new heaven and new earth that he shall receive his personal inheritance promised him; so believers sojourn on earth as strangers, while the ungodly and Satan lord it over the earth; but at Christ's coming that same earth which was the scene of the believer's conflict shall be the inheritance of Christ and His saints.
11:911:9: Հաւատո՛վք պանդխտեցաւ յերկիրն աւետեաց՝ իբրեւ յօտարութեան. խորանօ՛ք բնակեաց Սահակաւ եւ Յակովբաւ հանդերձ՝ ժառանգակցօք նոցին աւետեաց[4824]։ [4824] Ոմանք. Յերկրին աւետ՛՛... խորանօք բնակեցաւ... եւ Յակոբու հանդերձ ժառանգակցովք նոցին աւետեացն։
9 Հաւատո՛վ նա պանդուխտ դարձաւ աւետեաց երկրում, ինչպէս օտարութեան մէջ, վրանների տակ բնակուեց Իսահակի եւ Յակոբի հետ միասին, որոնք ժառանգակից էին նոյն խոստման.
9 Հաւատքով պանդխտացաւ աւետեաց երկրին մէջ որպէս թէ օտարութեան մէջ, վրաններու մէջ բնակեցաւ Իսահակին ու Յակոբին հետ մէկտեղ, որոնք իրեն հետ ժառանգորդ էին նոյն խոստումին.
Հաւատովք պանդխտեցաւ յերկրին աւետեաց իբրեւ յօտարութեան, խորանօք բնակեաց Իսահակաւ եւ Յակովբաւ հանդերձ, ժառանգակցօք նոցին աւետեաց:

11:9: Հաւատո՛վք պանդխտեցաւ յերկիրն աւետեաց՝ իբրեւ յօտարութեան. խորանօ՛ք բնակեաց Սահակաւ եւ Յակովբաւ հանդերձ՝ ժառանգակցօք նոցին աւետեաց[4824]։
[4824] Ոմանք. Յերկրին աւետ՛՛... խորանօք բնակեցաւ... եւ Յակոբու հանդերձ ժառանգակցովք նոցին աւետեացն։
9 Հաւատո՛վ նա պանդուխտ դարձաւ աւետեաց երկրում, ինչպէս օտարութեան մէջ, վրանների տակ բնակուեց Իսահակի եւ Յակոբի հետ միասին, որոնք ժառանգակից էին նոյն խոստման.
9 Հաւատքով պանդխտացաւ աւետեաց երկրին մէջ որպէս թէ օտարութեան մէջ, վրաններու մէջ բնակեցաւ Իսահակին ու Յակոբին հետ մէկտեղ, որոնք իրեն հետ ժառանգորդ էին նոյն խոստումին.
zohrab-1805▾ eastern-1994▾ western am▾
11:99: Верою обитал он на земле обетованной, как на чужой, и жил в шатрах с Исааком и Иаковом, сонаследниками того же обетования;
11:9  πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ ἰσαὰκ καὶ ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς·
11:9. Πίστει (Unto-a-trust) παρῴκησεν ( it-housed-beside-unto ) εἰς (into) γῆν (to-a-soil) τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) ὡς (as) ἀλλοτρίαν, (to-other-belonged) ἐν (in) σκηναῖς (unto-tentings) κατοικήσας (having-housed-down-unto) μετὰ (with) Ἰσαὰκ (of-an-Isaak) καὶ (and) Ἰακὼβ (of-an-Iakob) τῶν (of-the-ones) συνκληρονόμων ( of-lot-parceleed-together ) τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) τῆς (of-the-one) αὐτῆς: (of-it)
11:9. fide moratus est in terra repromissionis tamquam in aliena in casulis habitando cum Isaac et Iacob coheredibus repromissionis eiusdemBy faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
9. By faith he became a sojourner in the land of promise, as in a not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise:
11:9. By faith, he stayed in the Land of the Promise as if in a foreign land, dwelling in cottages, with Isaac and Jacob, co-heirs of the same promise.
11:9. 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:
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:

9: Верою обитал он на земле обетованной, как на чужой, и жил в шатрах с Исааком и Иаковом, сонаследниками того же обетования;
11:9  πίστει παρῴκησεν εἰς γῆν τῆς ἐπαγγελίας ὡς ἀλλοτρίαν, ἐν σκηναῖς κατοικήσας μετὰ ἰσαὰκ καὶ ἰακὼβ τῶν συγκληρονόμων τῆς ἐπαγγελίας τῆς αὐτῆς·
11:9. fide moratus est in terra repromissionis tamquam in aliena in casulis habitando cum Isaac et Iacob coheredibus repromissionis eiusdem
By faith he abode in the land of promise, as in a strange country, dwelling in cottages, with Isaac and Jacob, the co-heirs of the same promise.
11:9. By faith, he stayed in the Land of the Promise as if in a foreign land, dwelling in cottages, with Isaac and Jacob, co-heirs of the same promise.
11:9. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:9: By faith he sojourned in the land of promise - It is remarkable that Abraham did not acquire any right in Canaan, except that of a burying place; nor did he build any house in it; his faith showed him that it was only a type and pledge of a better country, and he kept that better country continually in view: he, with Isaac and Jacob, who were heirs of the same promise, were contented to dwell in tents, without any fixed habitation.
Albert Barnes: Notes on the Bible - 1834
11:9: By faith he sojourned in the land of promise, as in a strange country - The land of Canaan that had been promised to him and his posterity. He resided there as if he were a stranger and sojourner. He had no possessions there which he did not procure by honest purchase; he owned no land in fee-simple except the small piece which he bought for a burial-place; see Gen 23:7-20. In all respects he lived there as if he had no special right in the soil; as if he never expected to own it; as if he were in a country wholly owned by others. He exercised no privileges which might not have been exercised by any foreigner, and which was not regarded as a right of common - that of feeding his cattle in any unoccupied part of the land; and he would have had no power of ejecting any other persons excepting what anyone might have enjoyed by the pre-occupancy of the pasture-grounds. To all intents and purposes he was a stranger. Yet he seems to have lived in the confident and quiet expectation that that land would at some period come into the possession of his posterity. It was a strong instance of faith that he should cherish this belief for so long a time, when he was a stranger there; when he gained no right in the soil except in the small piece that was purchased as a burial-place for his wife, and when he saw old age coming on and still the whole land in the possession of others.
Dwelling in tabernacles - In tents - the common mode of living in countries where the principal occupation is that of keeping flocks and herds. His dwelling thus in moveable tents looked little like its being his permanent possession.
With Isaac and Jacob, the heirs with him of the same promise - That is, the same thing occurred in regard to them, which had to Abraham. "They" also lived in tents. They acquired no fixed property, and no title to the land except to the small portion purchased as a burial-place. Yet they were heirs of the same promise as Abraham, that the land would be theirs. Though it was still owned by others, and filled with its native inhabitants, yet they adhered to the belief that it would come into the possession of their families. In their moveable habitations; in their migrations from place to place, they seem never to have doubted that the fixed habitation of their posterity was to be there, and that all that had been promised would be certainly fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:9: he sojourned: Gen 17:8, Gen 23:4, Gen 26:3, Gen 35:27; Act 7:5, Act 7:6
dwelling: Gen 12:8, Gen 13:3, Gen 13:18, Gen 18:1, Gen 18:2, Gen 18:6, Gen 18:9, Gen 25:27
the heirs: Heb 6:17; Gen 26:3, Gen 26:4, Gen 28:4, Gen 28:13, Gen 28:14, Gen 48:3, Gen 48:4
John Gill
11:9 By faith he sojourned in the land of promise,.... The land of Canaan, so called, because it was promised to Abraham and his seed; and is typical of heaven, which is not by the works of the law, but by the free promise and grace of God: here Abraham sojourned for a while,
as in a strange country; which was not his native place, and not his own, but another's; see Acts 7:5 and an idolatrous one; here he sojourned by faith, believing that as it was promised, it would be given to him, and his seed: so all God's people are sojourners in this world, strangers and pilgrims in it; this is not their dwelling place; they do not belong to it, but to another; their stay in it is but for a while; and, while they are in it, do not look upon themselves at home, but are looking out for another, and better country; they are unknown to the men of the world, and the men of the world are strangers to them; though they have a civil conversation with them, they separate from them, both as to profaneness and superstition, and live by faith, in the expectation of the heavenly country, as Abraham also did:
dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise; the same promised land, the same promised blessings, and the same promised seed, the Messiah; see Gen 12:3 with these Abraham dwelt, for he lived until Isaac was seventy five years of age, and Jacob fifteen; he was an hundred years old when Isaac was born, Gen 21:5 and he lived one hundred and seventy five years, Gen 25:7 and Isaac was sixty years old when Jacob was born, Gen 25:26 and Abraham dwelt with them in tabernacles, or tents, which they pitched at pleasure, and moved from place to place. So true believers, as they are Abraham's seed, they are heirs with him, according to the promise; and are heirs together of the grace of life; and dwell in earthly tabernacles, in houses of clay, which are erected for a while, and then taken down.
John Wesley
11:9 By faith he sojourned in the land of promise - The promise was made before, Gen 12:7. Dwelling in tents - As a sojourner With Isaac and Jacob - Who by the same manner of living showed the same faith Jacob was born fifteen years before the death of Abraham. The joint heirs of the same promise - Having all the same interest therein. Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. Gen 17:8
Robert Jamieson, A. R. Fausset and David Brown
11:9 sojourned--as a "stranger and pilgrim."
in--Greek, "into," that is, he went into it and sojourned there.
as in a strange country--a country not belonging to him, but to others (so the Greek), Acts 7:5-6.
dwelling in tabernacles--tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (Heb 11:10).
with--Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter (Lk 16:25). Jacob was fifteen years old at the death of Abraham.
heirs with him of the same promise--Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In Heb 6:12, Heb 6:15, Heb 6:17, "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on Heb 6:12.
11:1011:10: Քանզի ակն ունէր հիմա՛մբք հաստատելոյ քաղաքին, որոյ ճարտարապետ եւ արարիչ Աստուած է։
10 քանզի սպասում էր հիմքերով հաստատուած քաղաքին, որի ճարտարապետը եւ արարիչը Աստուած է:
10 Վասն զի ինք կը սպասէր այն հիմերով հաստատուած քաղաքին, որուն ճարտարապետն ու արարիչը Աստուած է։
Քանզի ակն ունէր հիմամբք հաստատելոյ քաղաքին, որոյ ճարտարապետ եւ արարիչ Աստուած է:

11:10: Քանզի ակն ունէր հիմա՛մբք հաստատելոյ քաղաքին, որոյ ճարտարապետ եւ արարիչ Աստուած է։
10 քանզի սպասում էր հիմքերով հաստատուած քաղաքին, որի ճարտարապետը եւ արարիչը Աստուած է:
10 Վասն զի ինք կը սպասէր այն հիմերով հաստատուած քաղաքին, որուն ճարտարապետն ու արարիչը Աստուած է։
zohrab-1805▾ eastern-1994▾ western am▾
11:1010: ибо он ожидал города, имеющего основание, которого художник и строитель Бог.
11:10  ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός.
11:10. ἐξεδέχετο ( it-was-receiving-out ) γὰρ (therefore) τὴν (to-the-one) τοὺς (to-the-ones) θεμελίους ( to-foundationed-belonged ) ἔχουσαν (to-holding) πόλιν, (to-a-city,"ἧς (of-which) τεχνίτης (a-crafter) καὶ (and) δημιουργὸς (an-assembly-worker) ὁ (the-one) θεός. (a-Deity)
11:10. expectabat enim fundamenta habentem civitatem cuius artifex et conditor DeusFor he looked for a city that hath foundations: whose builder and maker is God.
10. for he looked for the city which hath the foundations, whose builder and maker is God.
11:10. For he was awaiting a city having firm foundations, whose designer and builder is God.
11:10. For he looked for a city which hath foundations, whose builder and maker [is] God.
For he looked for a city which hath foundations, whose builder and maker [is] God:

10: ибо он ожидал города, имеющего основание, которого художник и строитель Бог.
11:10  ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔχουσαν πόλιν, ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός.
11:10. expectabat enim fundamenta habentem civitatem cuius artifex et conditor Deus
For he looked for a city that hath foundations: whose builder and maker is God.
11:10. For he was awaiting a city having firm foundations, whose designer and builder is God.
11:10. For he looked for a city which hath foundations, whose builder and maker [is] God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: "Что значит: основания имущего града? Разве здешние города не имеют оснований? В сравнении с теми не имеют. Ему же художник и содеятель Бог. О, какая похвала этому граду!" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:10: For he looked for a city which hath foundations - He knew that earth could afford no permanent residence for an immortal mind, and he looked for that heavenly building of which God is the architect and owner; in a word, he lost sight of earth, that he might keep heaven in view. And all who are partakers of his faith possess the same spirit, walk by the same rule, and mind the same thing.
Whose builder and maker is God - The word τεχνιτης signifies an architect, one who plans, calculates, and constructs a building. The word δημιουργος signifies the governor of a people; one who forms them by institutions and laws; the framer of a political constitution. God is here represented the Maker or Father of all the heavenly inhabitants, and the planner of their citizenship in that heavenly country. See Macknight.
Albert Barnes: Notes on the Bible - 1834
11:10: For he looked for a city which hath foundations - It has been doubted to what the apostle here refers. Grotius and some others suppose, that he refers to Jerusalem, as a permanent dwelling for his posterity, in contradistinction from the unsettled mode of life which Abraham, Isaac, and Jacob led. But there is no evidence that Abraham looked forward to the building of such a city, for no promise was made to him of this kind; and this interpretation falls evidently below the whole drift of the passage; compare Heb 11:14-16; Heb 12:22; Heb 13:14. Phrases like that of "the city of God," "a city with foundations," "the new Jerusalem," and "the heavenly Jerusalem" in the time of the apostle, appear to have acquired a kind of technical signification. They referred to "heaven" - of which Jerusalem, the seat of the worship of God, seems to have been regarded as the emblem. Thus, in Heb 12:22, the apostle speaks of the "heavenly Jerusalem," and in Heb 13:14, he says, "here have we no continuing city, but we seek one to come."
In Rev 21:2, John says that he "saw the holy city, new Jerusalem, coming down from God, out of heaven," and proceeds in that chapter and the following to give a most beautiful description of it. Even so early as the time of Abraham, it would seem that the future blessedness of the righteous was foretold under the image of a splendid city reared on permanent foundations. It is remarkable that Moses does not mention this as an object of the faith of Abraham, and it is impossible to ascertain the degree of distinctness which this had in his view. It is probable that the apostle in speaking of his faith in this particular did not rely on any distinct record, or even any tradition, but spoke of his piety in the language which he would use to characterize religion of any age, or in any individual. He was accustomed, in common with others of his time, to contemplate the future blessedness of the righteous under the image of a beautiful city; a place where the worship of God would be celebrated for ever - a city of which Jerusalem was the most striking representation to the mind of a Jew. It was natural for him to speak of strong piety in this manner wheRev_er it existed, and especially in such a case as that of Abraham, who left his own habitation to wander in a distant land,
This fact showed that he regarded himself as a stranger and sojourner, and yet he had a strong expectation of a fixed habitation, and a permanent inheritance. He must, therefore, have looked on to the permanent abodes of the righteous; the heavenly city; and though he had an undoubted confidence that the promised land would be given to his posterity, yet as he did not possess it himself, he must have looked for his own permanent abode to the fixed residence of the just in heaven. This passage seems to me to prove that Abraham had an expectation of future happiness after death. There is not the slightest evidence that he supposed there would be a magnificent and glorious capital where the Messiah would personally reign, and where the righteous dead, raised from their graves, would dwell in the second advent of the Redeemer. All that the passage fairly implies is, that while Abraham. expected the possession of the promised land for his posterity, yet his faith looked beyond this for a permanent home in a future world.
Whose builder and maker is God - Which would not be reared by the agency of man, but of which God was the immediate and direct architect. This shows conclusively, I think, that the reference in this allusion to the "city" is not to Jerusalem, as Grotius supposes; but the language is just such as will appropriately describe heaven, represented as a city reared without human hands or art, and founded and fashioned by the skill and power of the Deity; compare the notes on Co2 5:1. The language here applied to God as the "architect" or framer of the universe, is often used in the classic writers. See Kuinoel and Wetstein. The apostle here commends the faith of Abraham as eminently strong. The following "hints" will furnish topics of reflection to those who are disposed to inquire more fully into its strength:
(1) The journey which he undertook was then a long and dangerous one. The distance from Haran to Palestine by a direct route was not less than four hundred miles, and this journey lay across a vast desert - a part of Arabia Deserta. That journey has always been tedious and perilous; but to see its real difficulty, we must put ourselves into the position in which the world was four thousand years ago. There was no knowledge of the way; no frequented path; no facility for traveling; no turnpike or rail-way; and such a journey then must have appeared incomparably more perilous than almost any which could now be undertaken.
(2) he was going among strangers. Who they were he knew not; but the impression could not but have been made on his mind that they were strangers to religion, and that a residence among them would be anything but desirable.
(3) he was leaving country, and home, and friends; the place of his birth and the graves of his fathers, with the moral certainty that he would see them no more.
(4) he had no right to the country which he went to receive. He could urge no claim on the ground of discovery, or inheritance, or conquest at any former period; but though he went in a peaceful manner, and with no power to take it, and could urge no claim to it whatever, yet he went with the utmost confidence that it would be his. He did not even expect to buy it - for he had no means to do this, and it seems never to have entered his mind to bargain for it in any way, except for the small portion that be needed for a burying-ground.
(5) He had no means of obtaining possession. He had no wealth to purchase it; no armies to conquer it; no title to it which could be enforced before the tribunals of the land. The prospect of obtaining it must have been distant, and probably he saw no means by which it was to be done. In such a case, his only hope could be in God.
(6) it is not impossible that the enterprise in that age might have been treated by the friends of the patriarch as perfectly wild and visionary. The pRev_ailing religion evidently was idolatry, and the claim which Abraham set up to a special call from the Most High, might have been deemed entirely fanatical. To start off on a journey through a pathless desert; to leave his country and home, and all that he held dear, when he himself knew not whither he went; to go with no means of conquest, but with the expectation that the distant and unknown land would be given him, could not but have been regarded as a singular instance of visionary hope. The whole transaction, therefore, was in the highest degree an act of simple confidence in God, where there was no human basis of calculation, and where all the principles on which people commonly act would have led him to pursue just the contrary course. It is, therefore, not without reason that the faith of Abraham is so commended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:10: he looked: Heb 12:22, Heb 12:28, Heb 13:14; Joh 14:2; Phi 3:20 *Gr: Rev 21:2, Rev 10-27
whose: Heb 3:4; Isa 14:32; Co2 5:1
Geneva 1599
11:10 For he looked for a city which hath (e) foundations, whose builder and maker [is] God.
(e) This foundation is contrasted with their tabernacle.
John Gill
11:10 For he looked for a city which hath foundations,.... Not the city of Jerusalem, nor the Gospel church state; but either the city of the new Jerusalem, said to have twelve foundations, Rev_ 21:14 and in which glorious state, Abraham, with the rest of the saints, being raised from the dead, will in person possess the promised land; or else the ultimate glory of the saints in heaven, where God dwells, and keeps his palace; and which will be the dwelling place of the saints, and will have in it many habitations; and which will be both peaceable and safe, and full of glory, riches, joy, and pleasure; and into which none but holy and righteous persons will enter; the "foundations" of which are the everlasting love of God, eternal election, the covenant of grace, the promise and preparation of it by God, from the foundation of the world, and the Lord Jesus Christ, his blood and righteousness; which show the immovableness of it, it being opposed to the tabernacles Abraham, Isaac, and Jacob dwelt in, and to the transitory enjoyments of this world: and for this sure, immovable, and comfortable state of things, Abraham was "looking" by faith; he looked through, and above temporal things, to spiritual things; he went through difficulties with cheerfulness, did not greedily covet earthly things, but looked with disdain upon them, and to heaven with faith, affection, and earnest desire; and this proves his faith to be, as that is defined, Heb 11:1
whose builder and maker is God: God the Father has prepared this glory from the foundation of the world, and has promised before the world began, and has chosen his people to it; the Spirit of God makes it known, and prepares them for it; and the Lord Jesus Christ is the forerunner entered, who is gone to get it ready for them, and will put them into the possession of it: this shows the superior excellency of this city, or glorious state; and that God has the sole right to dispose of it.
John Wesley
11:10 He looked for a city which hath foundations - Whereas a tent has none. Whose builder and former is God - Of which God is the sole contriver, former, and finisher.
Robert Jamieson, A. R. Fausset and David Brown
11:10 looked for--Greek, "he was expecting"; waiting for with eager expectation (Rom 8:19).
a city--Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (Heb 11:16; Heb 12:22; Heb 13:14).
foundations--Greek, "the foundations" which the tents had not, nor even men's present cities have.
whose builder and maker--Greek, "designer [Eph 1:4, Eph 1:11] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare Heb 11:16; Heb 8:2). Compare Note, see on Heb 9:12, on "found."
11:1111:11: Հաւատո՛վք եւ ինքն Սառա՝ որ ամուլն էր, զօրութիւն առնլոյ զսե՛րմն որդեծնութեան ընդունէր, եւ ՚ի տարաժամ հասակի ծնանէր. քանզի հաւատարի՛մ համարեցաւ զայն որ խոստացաւն[4825]։ [4825] Ոսկան. Որ ամուլն կոչեցեալ էր, զօրութիւն առնլոյ։ Ոմանք. Առնելոյ սերմն որդ՛՛... զայն զոր խոս՛՛։
11 Հաւատո՛վ ինքը Սառան էլ, որ ամուլ էր, որդեծնութեան սերմն ստանալու զօրութիւնը ունեցաւ եւ ծնեց առաջացած տարիքում, քանի որ հաւատարիմ համարեց նրան, ով խոստացաւ այդ բանը:
11 Հաւատքով ինք՝ Սառան՝ որդեծնութեան սերմը առնելու զօրութիւնը ընդունեց եւ ատենը անցած հասակի մէջ զաւակ ծնաւ. վասն զի հաւատարիմ սեպեց զանիկա որ խոստացած էր։
Հաւատովք եւ ինքն Սառա [48]որ ամուլն էր``, զօրութիւն առնլոյ զսերմն [49]որդեծնութեան` ընդունէր, եւ ի տարաժամ հասակի [50]ծնանէր. քանզի հաւատարիմ համարեցաւ զայն որ խոստացաւն:

11:11: Հաւատո՛վք եւ ինքն Սառա՝ որ ամուլն էր, զօրութիւն առնլոյ զսե՛րմն որդեծնութեան ընդունէր, եւ ՚ի տարաժամ հասակի ծնանէր. քանզի հաւատարի՛մ համարեցաւ զայն որ խոստացաւն[4825]։
[4825] Ոսկան. Որ ամուլն կոչեցեալ էր, զօրութիւն առնլոյ։ Ոմանք. Առնելոյ սերմն որդ՛՛... զայն զոր խոս՛՛։
11 Հաւատո՛վ ինքը Սառան էլ, որ ամուլ էր, որդեծնութեան սերմն ստանալու զօրութիւնը ունեցաւ եւ ծնեց առաջացած տարիքում, քանի որ հաւատարիմ համարեց նրան, ով խոստացաւ այդ բանը:
11 Հաւատքով ինք՝ Սառան՝ որդեծնութեան սերմը առնելու զօրութիւնը ընդունեց եւ ատենը անցած հասակի մէջ զաւակ ծնաւ. վասն զի հաւատարիմ սեպեց զանիկա որ խոստացած էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:1111: Верою и сама Сарра (будучи неплодна) получила силу к принятию семени, и не по времени возраста родила, ибо знала, что верен Обещавший.
11:11  πίστει _ καὶ αὐτὴ σάρρα στεῖρα _ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον·
11:11. Πίστει (Unto-a-trust) καὶ (and) αὐτὴ (it) Σάρρα (a-Sarra) δύναμιν (to-an-ability) εἰς (into) καταβολὴν (to-a-casting-down) σπέρματος (of-a-whorling-to) ἔλαβεν (it-had-taken) καὶ (and) παρὰ (beside) καιρὸν (to-a-time) ἡλικίας, (of-a-staturing-unto,"ἐπεὶ (upon-if) πιστὸν (to-trusted) ἡγήσατο ( it-led-unto ) τὸν (to-the-one) ἐπαγγειλάμενον : ( to-having-messaged-upon )
11:11. fide et ipsa Sarra sterilis virtutem in conceptionem seminis accepit etiam praeter tempus aetatis quoniam fidelem credidit esse qui promiseratBy faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
11. By faith even Sarah herself received power to conceive seed when she was past age, since she counted him faithful who had promised:
11:11. By faith also, Sarah herself, being barren, received the ability to conceive offspring, even though she was past that age in life. For she believed him to be faithful, who had promised.
11:11. 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.
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:

11: Верою и сама Сарра (будучи неплодна) получила силу к принятию семени, и не по времени возраста родила, ибо знала, что верен Обещавший.
11:11  πίστει _ καὶ αὐτὴ σάρρα στεῖρα _ δύναμιν εἰς καταβολὴν σπέρματος ἔλαβεν καὶ παρὰ καιρὸν ἡλικίας, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον·
11:11. fide et ipsa Sarra sterilis virtutem in conceptionem seminis accepit etiam praeter tempus aetatis quoniam fidelem credidit esse qui promiserat
By faith also Sara herself, being barren, received strength to conceive seed, even past the time of age: because she believed that he was faithful who had promised,
11:11. By faith also, Sarah herself, being barren, received the ability to conceive offspring, even though she was past that age in life. For she believed him to be faithful, who had promised.
11:11. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Верою и сама Сарра..." "Этим начал с целью укорить, если бы они оказались малодушнее жены. Но скажет кто-нибудь, как может быть названа верующею та, которая засмеялась? Правда, смех ее от неверия, но страх - от веры; слова ее: ни разсмеяхся (Быт XVIII:15) происходили от веры. После того, как не стало неверия, явилась вера..." (3лат.).
Adam Clarke: Commentary on the Bible - 1831
11:11: Through faith also Sara - Her history, as far as the event here is concerned, may be seen Gen 17:19, and Gen 21:2. Sarah at first treated the Divine message with ridicule, judging it to be absolutely impossible, not knowing then that it was from God; and this her age and circumstances justified, for, humanly speaking, such an event was impossible: but, when she knew that it was God who said this, it does not appear that she doubted any more, but implicitly believed that what God had promised he was able to perform.
Albert Barnes: Notes on the Bible - 1834
11:11: Through faith also Sarah herself received strength to conceive seed - The word "herself" here - αὐτὴ autē - implies that there was something remarkable in the fact that "she" should manifest this faith. Perhaps there may be reference here to the incredulity with which she at first received the announcement that she should have a child; Gen 18:11, Gen 18:13. Even "her" strong incredulity was overcome, and though everything seemed to render what was announced impossible, and though she was so much disposed to laugh at the very suggestion at first, yet her unbelief was overcome, and she ultimately credited the divine promise. The apostle does not state the authority for his assertion that the strength of Sarah was derived from her faith, nor when particularly it was exercised. The argument seems to be, that here was a case where all human probabilities were against what was predicted, and where, therefore, there must have been simple trust in God. Nothing else but "faith" could have led her to believe that in her old age she would have borne a son.
When she was past age - She was at this time more than ninety years of age; Gen 17:17; compare Gen 18:11.
Because she judged him faithful who had promised - She had no other ground of confidence or expectation. All human probability was against the supposition that at her time of life she would be a mother.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:11: Sara: Gen 17:17-19, Gen 18:11-14, Gen 21:1, Gen 21:2; Luk 1:36; Pe1 3:5, Pe1 3:6
because: Heb 10:23; Rom 4:20, Rom 4:21
John Gill
11:11 Through faith also Sarah herself,.... Some copies add "being barren"; and so read the Vulgate Latin, and all the Oriental versions; which is a circumstance which makes her faith appear the greater: but it is a question whether the apostle speaks of the faith of Sarah, or of Abraham; some think he speaks of Abraham's faith; and that it was through his faith that Sarah conceived; and observe, that the last clause may be rendered, "because he judged him faithful", &c. and the rather, because the apostle, both before and after, is speaking of Abraham's faith, Heb 11:8. And in Heb 11:12 mention is made only of one, even of Abraham; and in Rom 4:17 only notice is taken of Abraham's faith, respecting this matter; nor is Sarah's faith observed in the history of it, but her diffidence: but why may not Sarah be joined with Abraham, in this commendation, as well as Isaac and Jacob? and though, at first, she distrusted, yet she afterwards feared, and believed: other women are mentioned in this catalogue of believers; and they share in the same grace and privileges as men: and Sarah, being a believer, as well as Abraham,
received strength to conceive seed: sometimes "strength" itself signifies seed, as in Prov 31:3 and so to receive strength is to receive seed; which the female does from the male; hence that saying of the Jews (t), the male does not receive strength from another, but the female "receiveth strength" from another; but here it is to be understood of receiving power from God to retain seed, received from men, and conceive by it; which Sarah, in her circumstances, without the interposition of the almighty power, could never have done. The nymph Anobret is so called, in imitation of this conception of Sarah's; or as she is called in the Phoenician language, , which signifies "conceiving by grace": as this conception must be entirely ascribed to the power and grace of God:
and was delivered of a child when she was past age; of bearing and bringing forth children, being ninety years of age, Gen 17:17. Now though the conception, bearing, and bringing forth of children are things natural, ordinary, and common, yet here was a particular promise respecting this matter; and there were great difficulties in nature attending it, and such as to reason were insuperable; but these were got over, through the power and grace of God, and which is ascribed to faith in the faithfulness of a promising God:
because she judged him faithful who had promised; that she should have a son at the time of life; See Gill on Heb 10:23.
(t) Caphtor, fol. 21. 2.
John Wesley
11:11 Sarah also herself - Though at first she laughed at the promise, Gen 18:12. Gen 21:2.
Robert Jamieson, A. R. Fausset and David Brown
11:11 also Sara herself--though being the weaker vessel, and though at first she doubted.
was delivered of a child--omitted in the oldest manuscripts: then translate, "and that when she was past age" (Rom 4:19).
she judged him faithful who had promised--after she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.
11:1211:12: Վասն որոյ եւ ՚ի միոջէն ծնանէին, եւ այն ՚ի յանցեա՛լ ժամանակի, իբրեւ զաստեղս երկնից բազմութեամբ, եւ իբրեւ զաւա՛զ առ ափն ծովու առանց թուոյ[4826]։ [4826] Ոմանք. Եւ այն յանցեալ։
12 Ուստի մէկից, այն էլ տարիքն առած մի մարդուց, ծնուեցին սերունդներ այնքան շատ, որքան երկնքի աստղերը եւ անթիւ անհամար աւազը ծովի ափին:
12 Ուստի այն մէկէն ծնան, այն ալ մեռածի պէս, շատութեան կողմէ երկնքի աստղերուն ու ծովեզերքի աւազին պէս առանց համրանքի։
Վասն որոյ եւ ի միոջէն ծնանէին, եւ այն` [51]յանցեալ ժամանակի``, իբրեւ զաստեղս երկնից բազմութեամբ, եւ իբրեւ զաւազ առ ափն ծովու առանց թուոյ:

11:12: Վասն որոյ եւ ՚ի միոջէն ծնանէին, եւ այն ՚ի յանցեա՛լ ժամանակի, իբրեւ զաստեղս երկնից բազմութեամբ, եւ իբրեւ զաւա՛զ առ ափն ծովու առանց թուոյ[4826]։
[4826] Ոմանք. Եւ այն յանցեալ։
12 Ուստի մէկից, այն էլ տարիքն առած մի մարդուց, ծնուեցին սերունդներ այնքան շատ, որքան երկնքի աստղերը եւ անթիւ անհամար աւազը ծովի ափին:
12 Ուստի այն մէկէն ծնան, այն ալ մեռածի պէս, շատութեան կողմէ երկնքի աստղերուն ու ծովեզերքի աւազին պէս առանց համրանքի։
zohrab-1805▾ eastern-1994▾ western am▾
11:1212: И потому от одного, и притом омертвелого, родилось так много, как [много] звезд на небе и как бесчислен песок на берегу морском.
11:12  διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῶ πλήθει καὶ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ ἀναρίθμητος.
11:12. διὸ (through-which) καὶ (and) ἀφ' (off) ἑνὸς (of-one) ἐγεννήθησαν, (they-were-generated-unto) καὶ (and) ταῦτα (the-ones-these) νενεκρωμένου, (of-having-had-come-to-be-en-deaded," καθὼς ( down-as ) τὰ ( the-ones ) ἄστρα ( en-starrings ) τοῦ ( of-the-one ) οὐρανοῦ ( of-a-sky ) τῷ (unto-the-one) πλήθει (unto-a-repletion) καὶ ( and ) ὡς ( as ) ἡ ( the-one ) ἄμμος ( a-sand ) ἡ ( the-one ) παρὰ ( beside ) τὸ ( to-the-one ) χεῖλος ( to-a-lip ) τῆς ( of-the-one ) θαλάσσης ( of-a-sea ) ἡ ( the-one ) ἀναρίθμητος . ( un-numberable )
11:12. propter quod et ab uno orti sunt et haec emortuo tamquam sidera caeli in multitudinem et sicut harena quae est ad oram maris innumerabilisFor which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
12. wherefore also there sprang of one, and him as good as dead, as the stars of heaven in multitude, and as the sand, which is by the sea shore, innumerable.
11:12. Because of this, there were also born, from one who himself was as if dead, a mulititude like the stars of heaven, who are, like the sand of the seashore, innumerable.
11:12. 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.
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:

12: И потому от одного, и притом омертвелого, родилось так много, как [много] звезд на небе и как бесчислен песок на берегу морском.
11:12  διὸ καὶ ἀφ᾽ ἑνὸς ἐγεννήθησαν, καὶ ταῦτα νενεκρωμένου, καθὼς τὰ ἄστρα τοῦ οὐρανοῦ τῶ πλήθει καὶ ὡς ἡ ἄμμος ἡ παρὰ τὸ χεῖλος τῆς θαλάσσης ἡ ἀναρίθμητος.
11:12. propter quod et ab uno orti sunt et haec emortuo tamquam sidera caeli in multitudinem et sicut harena quae est ad oram maris innumerabilis
For which cause there sprung even from one (and him as good as dead) as the stars of heaven in multitude and as the sand which is by the sea shore innumerable.
11:12. Because of this, there were also born, from one who himself was as if dead, a mulititude like the stars of heaven, who are, like the sand of the seashore, innumerable.
11:12. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:12: Him as good as dead - According to nature, long past the time of the procreation of children. The birth of Isaac, the circumstances of the father and mother considered, was entirely supernatural; and the people who proceeded from this birth were a supernatural people; and were and are most strikingly singular through every period of their history to the present day.
Albert Barnes: Notes on the Bible - 1834
11:12: Therefore sprang there even of one - From a single individual. What is observed here by the apostle as worthy of remark, is, that the whole Jewish people sprang from one man, and that, as the reward of his strong faith he was made the father and founder of a nation.
And him as good as dead - So far as the subject under discussion is concerned, To human appearance there was no more probability, that he would have a son at that period of life, than that the dead would have.
So many as the stars in the sky ... - An innumerable multitude. This was agreeable to the promise; Gen 15:5; Gen 22:17. The phrases used here are often employed to denote a vast multitude, as nothing appears more numerous than the stars of heaven, or than the sands that lie on the shores of the ocean. The strength of faith in this case was, that there was simple confidence in God in the fulfillment of a promise where all human probabilities were against it. This is, therefore, an illustration of the nature of faith. It does not depend on human reasoning; on analogy; on philosophical probabilities; on the foreseen operation of natural laws; but on the mere assurance of God - no matter what may be the difficulties to human view, or the improbabilities against it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:12: and him: Rom 4:19
as the stars: Gen 15:5, Gen 22:17, Gen 26:4; Exo 32:13; Deu 1:10, Deu 28:62; Ch1 27:23; Neh 9:23; Rom 4:17
as the sand: Gen 22:17, Gen 32:12; Jos 11:4; Jdg 7:12; Sa1 12:5; Sa2 17:11; Kg1 4:20; Isa 10:22, Isa 48:19; Jer 33:22; Hos 1:10; Hab 1:9; Rom 4:18, Rom 9:27; Rev 20:8
Geneva 1599
11:12 Therefore sprang there even of one, and him as good as (f) dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.
(f) As unlikely to bear children, as if he had been dead.
John Gill
11:12 That is, Abraham: the Arabic version has here a strange interpolation;
"this faith Isaac and Rebecca conceived in mind, and so there were born of one, Esau and Jacob.''
And him as good as dead; being an hundred years of age; See Gill on Rom 4:19. The Ethiopic version reads, "the bodies of both were like a dead carcass"; both of Abraham and Sarah:
so many as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable; as was promised to Abraham, Gen 15:5 which has been fulfilled, Is 10:22 and will still have a further fulfilment, Hos 1:10.
John Wesley
11:12 As it were dead - Till his strength was supernaturally restored, which continued for many years after.
Robert Jamieson, A. R. Fausset and David Brown
11:12 as good as dead--literally, "deadened"; no longer having, as in youth, energetic vital powers.
stars . . . sand-- (Gen 22:17).
11:1311:13: Ըստ հաւատոց մեռան ամենեքին սոքա, եւ չեւ՛ եւս ընկալեալ զաւետիսն. այլ ՚ի հեռուստ տեսին զնոսա՝ եւ ցնծացա՛ն, եւ խոստովա՛ն եղեն՝ եթէ օտա՛րք եւ պանդուխտք են յերկրի[4827]։ [4827] Ոմանք. Եւ չեւ է ընկալեալ զաւե՛՛... տեսին զնա եւ ցնծացան... թէ օտարք... են յերկիր։
13 Հաւատի՛ մէջ մեռան սրանք բոլորը եւ՝ դեռեւս խոստումները չստացած. բայց հեռուից տեսան այդ խոստումները եւ ցնծացին ու խոստովանեցին, թէ իրենք օտար եւ պանդուխտ են երկրի վրայ:
13 Ասոնք ամէնքն ալ հաւատքով մեռան՝ խոստումները չառած, հապա հեռուէն տեսան զանոնք ու ողջունեցին* եւ խոստովանեցան թէ իրենք օտարներ ու պանդուխտներ են երկրի վրայ։
Ըստ հաւատոց մեռան ամենեքին սոքա, եւ չեւ եւս ընկալեալ զաւետիսն. այլ ի հեռուստ տեսին զնոսա [52]եւ ցնծացան, եւ խոստովան եղեն եթէ օտարք եւ պանդուխտք են յերկրի:

11:13: Ըստ հաւատոց մեռան ամենեքին սոքա, եւ չեւ՛ եւս ընկալեալ զաւետիսն. այլ ՚ի հեռուստ տեսին զնոսա՝ եւ ցնծացա՛ն, եւ խոստովա՛ն եղեն՝ եթէ օտա՛րք եւ պանդուխտք են յերկրի[4827]։
[4827] Ոմանք. Եւ չեւ է ընկալեալ զաւե՛՛... տեսին զնա եւ ցնծացան... թէ օտարք... են յերկիր։
13 Հաւատի՛ մէջ մեռան սրանք բոլորը եւ՝ դեռեւս խոստումները չստացած. բայց հեռուից տեսան այդ խոստումները եւ ցնծացին ու խոստովանեցին, թէ իրենք օտար եւ պանդուխտ են երկրի վրայ:
13 Ասոնք ամէնքն ալ հաւատքով մեռան՝ խոստումները չառած, հապա հեռուէն տեսան զանոնք ու ողջունեցին* եւ խոստովանեցան թէ իրենք օտարներ ու պանդուխտներ են երկրի վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
11:1313: Все сии умерли в вере, не получив обетований, а только издали видели оные, и радовались, и говорили о себе, что они странники и пришельцы на земле;
11:13  κατὰ πίστιν ἀπέθανον οὖτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς·
11:13. Κατὰ (Down) πίστιν (to-a-trust) ἀπέθανον (they-had-died-off,"οὗτοι (the-ones-these) πάντες , ( all ,"μὴ (lest) κομισάμενοι ( having-tended-to ) τὰς (to-the-ones) ἐπαγγελίας, (to-messagings-upon-unto,"ἀλλὰ (other) πόρρωθεν (far-unto-which-from) αὐτὰς (to-them) ἰδόντες ( having-had-seen ) καὶ (and) ἀσπασάμενοι , ( having-drawn-along-to ,"καὶ (and) ὁμολογήσαντες ( having-along-fortheed-unto ) ὅτι (to-which-a-one) ξένοι ( guested ) καὶ ( and ) παρεπίδημοί ( assembled-upon-beside ) εἰσιν (they-be) ἐπὶ ( upon ) τῆς ( of-the-one ) γῆς : ( of-a-soil )
11:13. iuxta fidem defuncti sunt omnes isti non acceptis repromissionibus sed a longe eas aspicientes et salutantes et confitentes quia peregrini et hospites sunt supra terramAll these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
13. These all died in faith, not having received the promises, but having seen them and greeted them from afar, and having confessed that they were strangers and pilgrims on the earth.
11:13. All of these passed away, adhering to faith, not having received the promises, yet beholding them from afar and saluting them, and confessing themselves to be sojourners and guests upon the earth.
11:13. 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.
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:

13: Все сии умерли в вере, не получив обетований, а только издали видели оные, и радовались, и говорили о себе, что они странники и пришельцы на земле;
11:13  κατὰ πίστιν ἀπέθανον οὖτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόρρωθεν αὐτὰς ἰδόντες καὶ ἀσπασάμενοι, καὶ ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπὶ τῆς γῆς·
11:13. iuxta fidem defuncti sunt omnes isti non acceptis repromissionibus sed a longe eas aspicientes et salutantes et confitentes quia peregrini et hospites sunt supra terram
All these died according to faith, not having received the promises but beholding them afar off and saluting them and confessing that they are pilgrims and strangers on the earth.
11:13. All of these passed away, adhering to faith, not having received the promises, yet beholding them from afar and saluting them, and confessing themselves to be sojourners and guests upon the earth.
11:13. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: "Все сии умерли в вере, не получивши обетований..." "Здесь представляются два вопроса: как, сказавши, что Енох преложен бысть не видети смерти, и не обреташеся, говорит теперь: по вере умроша сии вси? И еще: как, сказавши: не приемше обетований, говорит, что Ной получил в награду спасение своего семейства, Енох был переселен, Авель еще глаголет, Авраам получил землю?.. Вси - говорит он. Здесь не потому, чтобы они решительно все умерли, но потому что, за исключением Еноха, действительно умерли все, кого мы знаем умершими. А слова: не приемше обетований - справедливы, так как обетование, данное Ною, не к тому относилось. О каких же обетованиях он говорит?.. То не было обетованием, что Авель сделался предметом удивления, Енох был переселен, Ной спасся от потопа; все это даровано им за добродетель, и было некоторым предвкушением будущего... Очевидно, что здесь нужно разуметь особые будущие обетования, намек на которые делается в дальнейших словах апостола; "издали видели оные и радовались" (ср. Ин 8:56) и под которыми должно разуметь все, сказанное о будущем, о воскресении, о Царствии Небесном и о прочем, о чем проповедовал Христос, пришедши на землю, - это именно он разумеет под обетованиями, которых патриархи хотя не получили, но окончили жизнь, уповая на них, а уповали по одной вере" (Злат). "Издали видели оные и радовались..." "Так были уверены они в этих обетованиях, что даже приветствовали их, подобно тому, как мореплаватели, издалека увидев города, к которым стремились, прежде нежели войдут в них, обращаются к ним с приветствиями и уже считают их своими" (Злат.). - "Говорили о себе, что они странники и пришельцы на земле..." "Святые были странниками и пришельцами. Как и каким образом? Где Авраам признает себя странником и пришельцем? Может быть, и он признавал. А что признавал себя таким Давид, это несомненно. (Пс ХXXVIII:13). Те, которые жили в шатрах и за деньги приобретали места для погребения, очевидно, были такими странниками, что даже не имели, где хоронить мертвецов своих. Что же? Не называли ли они себя странниками по отношению только к одной земле Палестинской? Нет, по отношению к целой вселенной, и это справедливо: они не видели в ней ничего такого, чего желали, но все было для них странно и чуждо" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:13: These all died in faith - That is, Abraham, Sarah, Isaac, and Jacob, continued to believe, to the end of their lives, that God would fulfill this promise; but they neither saw the numerous seed, nor did they get the promised rest in Canaan.
Strangers and pilgrims - Strangers, ξενοι, persons who are out of their own country, who are in a foreign land: pilgrims, παρεπιδημοι, sojourners only for a time; not intending to take up their abode in that place, nor to get naturalized in that country.
How many use these expressions, professing to be strangers and pilgrims here below, and yet the whole of their conduct, spirit, and attachments, show that they are perfectly at home! How little consideration and weight are in many of our professions, whether they relate to earth or heaven!
Albert Barnes: Notes on the Bible - 1834
11:13: These all died in faith - That is, those who had been just mentioned - Abraham, Isaac, Jacob, and Sarah. It was true of Abel and Noah also that they died in faith, but they are not included in "this" declaration, for the "promises" were not particularly entrusted to them, and if the word "these" be made to include them it must include Enoch also, who did not die at all. The phrase used here, "these all died in faith," does not mean that they died in the exercise or possession of religion, but more strictly that they died not having possessed what was the object of their faith. They had been looking for something future, which they did not obtain during their lifetime, and died believing that it would yet be theirs.
Not having received the promises - That is, not having received the "fulfillment" of the promises; or "the promised blessings." The promises themselves they "had" received; compare Luk 24:49; Act 1:4; Act 2:39; Gal 3:14, and Heb 11:33, Heb 11:39. In all these places the word "promise" is used by metonymy "for the thing promised."
But having seen them afar off - Having seen that they would be fulfilled in future times; compare Joh 8:56. It is probable that the apostle here means that they saw "the entire fulfillment" of all that the promises embraced in the future - that is, the bestowment of the land of Canaan, the certainty of a numerous posterity, and of the entrance into the heavenly Canaan - the world of fixed and permanent rest. According to the reasoning of the apostle here the "promises" to which they trusted included all these things. And were persuaded of them - Had no doubt of their reality.
And embraced them - This word implies more than our word "embrace" frequently does; that is, "to receive as true." It means properly "to draw to oneself;" and then to embrace as one does a friend from whom he has been separated. It then means to greet, salute, welcome, and here means a joyful greeting of those promises; or a pressing them to the heart as we do a friend. It was not a cold and formal reception of them, but a warm and hearty welcome. Such is the nature of true faith when it embraces the promises of salvation. No act of pressing a friend to the bosom is ever more warm and cordial.
And confessed that they were strangers - Thus, Abraham said Gen 23:4, "I am a stranger and a sojourner with you." That is, he regarded himself as a foreigner; as having no home and no possessions there. It was on this ground that he proposed to buy a burial-place of the sons of Heth.
And pilgrims - This is the word - παρεπίδημος parepidē mos - which is used by Abraham, as rendered by the Septuagint in Gen 23:4, and which is translated "sojourner" there in the common English version. The word "pilgrim" means properly "a wanderer, a traveler," and particularly one who leaves his own country to visit a holy place. This sense does not quite suit the meaning here, or in Gen 23:4. The Hebrew word - תּושׁב towshaab - means properly one who "dwells in a place," and particularly one who is a "mere" resident without the rights of a citizen. The Greek word means a "by-resident;" one who lives by another; or among a people not his own. This is the idea here. It is not that they confessed themselves to be wanderers; or that they had left their home to visit a holy place, but that they "resided" as mere sojourners in a, country that was not theirs. What might be their ultimate destination, or their purpose, is not implied in the meaning of the word. They were such as reside awhile among another people, but have no permanent home there.
On the earth - The phrase used here - ἐπὶ τῆς γῆς epi tē s gē s - might mean merely on the land of Canaan, but the apostle evidently uses it in a larger sense as denoting the earth in general. There can be no doubt that this accords with the views which the patriarchs had - regarding themselves not only as strangers in the land of Canaan, but feeling that the same thing was true in reference to their whole residence upon the earth - that it was not their permanent home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:13: all died: Gen 25:8, Gen 27:2-4, Gen 48:21, Gen 49:18, Gen 49:28, Gen 49:33, Gen 50:24
in faith: Gr. according to faith
not: Heb 11:39
but: Heb 11:27; Gen 49:10; Num 24:17; Job 19:25; Joh 8:56, Joh 12:41; Pe1 1:10-12
and were: Rom 4:21, Rom 8:24; Jo1 3:19 *Gr.
confessed: Gen 23:4, Gen 47:9; Ch1 29:14, Ch1 29:15; Psa 39:12, Psa 119:19; Pe1 1:17, Pe1 2:11
Geneva 1599
11:13 These all died in (g) faith, not having received the (h) promises, but having seen them afar off, and were persuaded of [them], and (i) embraced [them], and confessed that they were strangers and pilgrims on the earth.
(g) In faith, which they had while they lived, and followed, them even to their grave.
(h) This is the figure metonymy, for the things promised.
(i) For the patriarchs were given to profess their religion by building an altar and calling on the name of the Lord when they received the promises.
John Gill
11:13 These all died in faith,.... Not all the seed of Abraham, but all the believers in the preceding verses, excepting Enoch, particularly the three patriarchs, with Sarah; these died a corporeal death, which is common to all, to the righteous, and to the wicked; and yet saints die not as other men; they die in faith, having the grace itself, which being once implanted, can never be lost; and sometimes in the exercise of it, as these believers did: they died in the faith of their posterity inheriting the land of Canaan, and in the faith of the promised Messiah, and in the believing views of the heavenly glory; and so to die is comfortable to themselves, and a confirmation of the truth of religion to others, and is very precious, desirable, and gainful. It may be rendered, "according to faith"; they died according to the life of faith they lived, and the doctrine of faith they professed, being the Lord's both living and dying.
Not having received the promises; the things promised, the land of Canaan, the Messiah, and the blessings of the Gospel dispensation; they had the promises of these things, and though they were not fulfilled in their days, they believed they would be fulfilled, and died in the faith of them:
having seen them afar off; the things themselves in the promise; as Abraham saw the going forth of his posterity out of Egypt, after they had been afflicted four hundred years, and saw the day of Christ at a greater distance still, Gen 15:13.
And were persuaded of them, and embraced them; they had a full assurance of faith, that what was promised would be fulfilled; and they took a kind of possession of them before hand, as Abraham did of the land of Canaan, by sojourning in it; as did also Isaac and Jacob; and all of them by faith embraced the Messiah, and dealt with, and laid hold upon his blood, righteousness, sacrifice, and grace, by which they were saved, as New Testament saints are.
And confessed that they were strangers and pilgrims on the earth; for they sojourned in the land of Canaan, as in a strange land, as the saints do in this world; see Heb 11:9. And they were pilgrims, travelling through this world to the heavenly country, and they confessed themselves to be such, Gen 47:9 nor are believers ashamed to own and confess their mean estate in this world; for it is only with respect to earth, and earthly things, that they are strangers and pilgrims, and only while they are on earth; and it is therefore but for a little time that they are so, ere long they will be at home, and know as they are known.
John Wesley
11:13 All these - - Mentioned Heb 11:7-11. Died in faith - In death faith acts most vigorously. Not having received the promises - The promised blessings. Embraced - As one does a dear friend when he meets him.
Robert Jamieson, A. R. Fausset and David Brown
11:13 Summary of the characteristic excellencies of the patriarchs' faith
died in faith--died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare Heb 11:20).
These all--beginning with "Abraham" (Heb 11:8), to whom the promises were made (Gal 3:16), and who is alluded to in the end of Heb 11:13 and in Heb 11:15 [BENGEL and ALFORD]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [ARCHBISHOP MAGEE]. This promise of eternal redemption is the inner essence of the promises made to Abraham (Gal 3:16).
not having received--It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: Heb 11:17 says he did receive the promises, but not the thing promised), it would have been sight, not faith.
seen them afar off-- (Jn 8:56). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours.
and were persuaded of them--The oldest manuscripts omit this clause.
embraced them--as though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. TRENCH denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFORD translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (Gen 49:18) is such a greeting of salvation from afar [DELITZSCH].
confessed . . . were strangers--so Abraham to the children of Heth (Gen 23:4); and Jacob to Pharaoh (Gen 47:9; Ps 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth."
pilgrims--Greek, "temporary (literally, 'by the way') sojourners."
on the earth--contrasted with "an heavenly" (Heb 11:16): "our citizenship is in heaven" (Greek: Heb 10:34; Ps 119:54; Phil 3:20). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [LUTHER]. "Like ships in seas while in, above the world."
11:1411:14: Զի որք զայնպիսիսն խօսին, յայտ առնեն՝ եթէ գաւա՛ռ իմն խնդրեն[4828]։ [4828] Ոմանք. Զի որ զայնպիսիս խօ՛՛... թէ զգաւառ։
14 Բոլոր նրանք, որ այսպիսի բաներ են խօսում, յայտնի են անում, թէ մի հայրենի երկիր են փնտռում.
14 Քանզի անոնք որ այսպիսի բաներ կը խօսին, յայտնի կ’ընեն թէ գաւառ մը կը փնտռեն։
Զի որք զայնպիսիսն խօսին` յայտ առնեն եթէ գաւառ իմն խնդրեն:

11:14: Զի որք զայնպիսիսն խօսին, յայտ առնեն՝ եթէ գաւա՛ռ իմն խնդրեն[4828]։
[4828] Ոմանք. Զի որ զայնպիսիս խօ՛՛... թէ զգաւառ։
14 Բոլոր նրանք, որ այսպիսի բաներ են խօսում, յայտնի են անում, թէ մի հայրենի երկիր են փնտռում.
14 Քանզի անոնք որ այսպիսի բաներ կը խօսին, յայտնի կ’ընեն թէ գաւառ մը կը փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
11:1414: ибо те, которые так говорят, показывают, что они ищут отечества.
11:14  οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν.
11:14. οἱ (the-ones) γὰρ (therefore) τοιαῦτα (to-the-ones-unto-the-ones-these) λέγοντες ( forthing ) ἐμφανίζουσιν (they-manifest-in-to) ὅτι (to-which-a-one) πατρίδα (to-a-fathering) ἐπιζητοῦσιν. (they-seek-upon-unto)
11:14. qui enim haec dicunt significant se patriam inquirereFor they that say these things do signify that they seek a country.
14. For they that say such things make it manifest that they are seeking after a country of their own.
11:14. For those who speak in this way are themselves indicating that they seek a homeland.
11:14. For they that say such things declare plainly that they seek a country.
For they that say such things declare plainly that they seek a country:

14: ибо те, которые так говорят, показывают, что они ищут отечества.
11:14  οἱ γὰρ τοιαῦτα λέγοντες ἐμφανίζουσιν ὅτι πατρίδα ἐπιζητοῦσιν.
11:14. qui enim haec dicunt significant se patriam inquirere
For they that say these things do signify that they seek a country.
11:14. For those who speak in this way are themselves indicating that they seek a homeland.
11:14. For they that say such things declare plainly that they seek a country.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Они искали отечества. "Какого? Не того ли, которое оставили? Нет. Что препятствовало им, если бы они хотели возвратиться туда и быть его гражданами? Они искали отечества небесного. Так спешили они удалиться отсюда и так угождали Богу; потому и сам Бог не стыдится называться Богом их. О, какая честь! Он восхотел называться их Богом. Но что, скажешь, важного в том, что Он не стыдится называться Богом их, когда Он называется Богом земли и Богом неба? Это важно, поистине важно, и служит знаком великого блаженства. Почему? Потому, что он называется Богом неба и земли так же, как и Богом язычников; Он Бог неба и земли, как Творец и Устроитель их, а Богом тех святых Он называется не в этом смысле, а как близкий друг их" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:14: Declare plainly that they seek a country - A man's country is that in which he has constitutional rights and privileges; no stranger or sojourner has any such rights in the country where he sojourns. These, by declaring that they felt themselves strangers and sojourners, professed their faith in a heavenly country and state, and looked beyond the grave for a place of happiness. No intelligent Jew could suppose that Canaan was all the rest which God had promised to his people.
Albert Barnes: Notes on the Bible - 1834
11:14: For they that say such things ... - That speak of themselves as having come into a land of strangers; and that negotiate for a small piece of land, not to cultivate, but to bury their dead. So we should think of any strange people coming among us now - who lived in tents; who frequently changed their residence; who became the purchasers of no land except to bury their dead, and who never spake of becoming permanent residents. We should think that they were in search of some place as their home, and that they had not yet found it. Such people were the Hebrew patriarchs. They lived and acted just as if they had not yet found a permanent habitation, but were traveling in search of one.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:14: they seek: Heb 11:16, Heb 13:14; Rom 8:23-25; Co2 4:18, Co2 5:1-7; Phi 1:23
John Gill
11:14 For they that say such things,.... That they are strangers and pilgrims on earth:
declare plainly that they seek a country; heaven, so called, for the largeness of it; it is a good land, a land of uprightness; a pleasant land, a land of rest, though a land afar off; here the Father of Christ, and Christ himself, and all his people dwell: the Syriac version renders it, "their own city"; the place of their nativity, of which they were citizens: the act of "seeking" it supposes some things, with respect to the place where they were, as that they were in a strange land, had no settlement there, nor satisfaction in it, and that they sat loose to the world, and the things of it; and some things respecting the country sought after, as that they were not in it; that it was at a distance from them; that they had some knowledge of it, and of the way to it; that their desires were after it, and that they had a strong affection and value for it: the right way to this country is not mere civility and morality, nor legal righteousness, nor birth privileges, nor submission to outward ordinances, nor a mere profession of religion, but the Lord Jesus Christ; he is the true way to eternal life; it is his righteousness which gives a title to it, and on account of which believers expect it, though not without holiness, nor without trouble. The right manner of seeking it is, in the first place, above all things else, with the whole heart, by faith, and by patient continuance in well doing. Many are the reasons which may induce believers to seek it; it is their own, and their Father's country; it is a better one than that in which they are; and because of the company they shall there enjoy, and the work they shall be employed in; and because of the happiness they will be possessed of; and because their inheritance, riches, and treasures, lie here.
John Wesley
11:14 They who speak thus show plainly that they seek their own country - That they keep in view, and long for, their native home.
Robert Jamieson, A. R. Fausset and David Brown
11:14 For--proof that "faith" (Heb 11:13) was their actuating principle.
declare plainly--make it plainly evident.
seek--Greek, "seek after"; implying the direction towards which their desires ever tend.
a country--rather as Greek, "a fatherland." In confessing themselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better.
11:1511:15: Զի եթէ զայն յիշէին ուստի ելինն, գո՛յր ժամանակ դառնալոյ անդրէն[4829]։ [4829] Ոմանք. Անդրէն դառնալոյ։
15 քանզի եթէ յիշէին այն երկիրը, որտեղից իրենք ելան, ժամանակ ունէին նորից դառնալու այնտեղ:
15 Եւ յիրաւի եթէ զանիկա յիշէին՝ ուրկէ որ ելան, ժամանակ ունէին հոն դառնալու։
Զի եթէ զայն յիշէին ուստի ելինն` գոյր ժամանակ դառնալոյ անդրէն:

11:15: Զի եթէ զայն յիշէին ուստի ելինն, գո՛յր ժամանակ դառնալոյ անդրէն[4829]։
[4829] Ոմանք. Անդրէն դառնալոյ։
15 քանզի եթէ յիշէին այն երկիրը, որտեղից իրենք ելան, ժամանակ ունէին նորից դառնալու այնտեղ:
15 Եւ յիրաւի եթէ զանիկա յիշէին՝ ուրկէ որ ելան, ժամանակ ունէին հոն դառնալու։
zohrab-1805▾ eastern-1994▾ western am▾
11:1515: И если бы они в мыслях имели то [отечество], из которого вышли, то имели бы время возвратиться;
11:15  καὶ εἰ μὲν ἐκείνης ἐμνημόνευον ἀφ᾽ ἧς ἐξέβησαν, εἶχον ἂν καιρὸν ἀνακάμψαι·
11:15. καὶ (And) εἰ (if) μὲν (indeed) ἐκείνης (of-the-one-thither) ἐμνημόνευον (they-were-remembering-of) ἀφ' (off) ἧς (of-which) ἐξέβησαν, (they-had-stepped-out,"εἶχον (they-were-holding) ἂν (ever) καιρὸν (to-a-time) ἀνακάμψαι: (to-have-bent-up)
11:15. et si quidem illius meminissent de qua exierunt habebant utique tempus revertendiAnd truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
15. And if indeed they had been mindful of that from which they went out, they would have had opportunity to return.
11:15. And if, indeed, they had been mindful of the very place from which they departed, they certainly would have returned in time.
11:15. And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned.
And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned:

15: И если бы они в мыслях имели то [отечество], из которого вышли, то имели бы время возвратиться;
11:15  καὶ εἰ μὲν ἐκείνης ἐμνημόνευον ἀφ᾽ ἧς ἐξέβησαν, εἶχον ἂν καιρὸν ἀνακάμψαι·
11:15. et si quidem illius meminissent de qua exierunt habebant utique tempus revertendi
And truly, if they had been mindful of that from whence they came out, they had doubtless, time to return.
11:15. And if, indeed, they had been mindful of the very place from which they departed, they certainly would have returned in time.
11:15. And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:15: If they had been mindful of that country - They considered their right to the promises of God as dependent on their utter renunciation of Chaldea; and it was this that induced Abraham to cause his steward Eliezer to swear that he would not carry his son Isaac to Chaldea; see Gen 24:5-8. There idolatry reigned; and God had called them to be the patriarchs and progenitors of a people among whom the knowledge of the true God, and the worship required by him, should be established and preserved.
Albert Barnes: Notes on the Bible - 1834
11:15: And truly if they had been mindful of that country ... - If they had remembered it with sufficient interest and affection to have made them desirous to return.
They might have had opportunity to have returned - The journey was not so long or perilous that they could not have retraced their steps. It would have been no more difficult or dangerous for them to do that than it was to make the journey at first. This shows that their remaining as strangers and sojourners in the land of Canaan was voluntary. They preferred it, with all its inconveniences and hardships, to a return to their native land. The same thing is true of all the people of God now. If they choose to return to the world, and to engage again in all its vain pursuits, there is nothing to hinder them. There are "opportunities" enough. There are abundant inducements held out. There are numerous frivolous and worldly friends who would regard it as a matter of joy and triumph to have them return to vanity and folly again. They would welcome them to their society; rejoice to have them participate in their pleasures; and be willing that they should share in the honors and the wealth of the world. And they might do it. There are multitudes of Christians who could grace, as they once did, the ball-room: who could charm the social party by song and wit; who could rise to the highest posts of office, or compete successfully with others in the race for the acquisition of fame. They have seen and tasted enough of the vain pursuits of the world to satisfy them with their vanity; they are convinced of the sinfulness of making these things the great objects of living; their affections are now fixed on higher and nobler objects, and they "choose" not to return to those pursuits again, but to live as strangers and sojourners on the earth - for there is nothing more "voluntary" than religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:15: mindful: Gen 11:31, Gen 12:10, Gen 24:6-8, Gen 31:18, Gen 32:9-11
John Gill
11:15 And truly if they had been mindful of that country,.... Chaldea, which was Abraham's country:
from whence they came out; as Abraham and Sarah did, in person, and their posterity in them:
they might have had opportunity to have returned: for the way from Canaan or Egypt, where they sojourned, was short and easy: and though Abraham sent his servant thither to take a wife for his son Isaac, yet he would not go thither himself, nor suffer his son; nay, made his servant swear that he would not bring him thither, if even the woman should refuse to come; so unmindful was he of that country; so little did he regard it; yea, so much did he despise it: so when men are called by grace, and converted, they come out of a country, this world, which is a land of sin and iniquity, of great folly and ignorance, of darkness, and of the shadow of death; a desert, a mere wilderness; a country where Satan reigns, full of wicked and ungodly men; and which is the land of their nativity, as to their first birth: and they may be said to come out of it, not in a natural and civil sense, but in a spiritual one; and it is the character of a converted man, or one that is come out of the world, and is separated from it, to be unmindful of it; not so as not to consider from whence he came out, as owing to rich grace; nor so as not to lament the iniquities of it; nor so as not to pray for the conversion of the inhabitants of it; but he is unmindful of it, so as to be desirous of the company of the men of it, or to have the affections set upon it, and the heart tickled with the pleasures of it, or so as to desire to return to it, for which there is a great deal of reason: for this country is not worth minding; and there is much in it to set a gracious mind against it; a good man has better things to mind; and it is below, and unworthy of a Christian, to mind the world; and besides, worldly mindedness is attended with bad consequences. Moreover, though the saints have opportunities of returning, yet they do not; they are near it, and the country they are seeking is afar off: many things in it are alluring and ensnaring; a corrupt and deceitful heart often lingers after them, and Satan is not wanting to tempt unto, and by them. And yet they do not return; some that bear the name of Christians, but are not truly such, may wholly return, and never come back more; and true believers may strangely go back again in some instances; but they shall not return finally and totally: for they are held and drawn with the cords of love; they are in the hands of Christ, and are secured in the covenant of grace; they are returned to Christ, in the effectual calling, who will keep them; they are of the household of God, and shall be no more foreigners; should they return in such sense, they would be condemned with the world, which cannot be.
John Wesley
11:15 If they had been mindful of - Their earthly country, Ur of the Chaldeans, they might have easily returned.
Robert Jamieson, A. R. Fausset and David Brown
11:15 As Abraham, had he desired to leave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spiritually, as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back.
11:1611:16: Նա՝ աւանիկ ազնուականի՛ իմն ցանկացեալ են, ա՛յս ինքն է՝ երկնաւորին. վասն որոյ ո՛չ ամօթ համարի Աստուած, կոչել նոցա Աստուած. քանզի պատրաստեաց նոցա քաղաք[4830]։ [4830] Ոմանք. Ազնուական իմն... ոչ համարի ամօթ Աստուած։
16 Յիրաւի, մի աւելի լաւ տեղ են տենչում, այսինքն՝ երկնաւոր մի վայր: Ահա թէ ինչու Աստուած ամօթ չի համարում նրանց Աստուածը կոչուել, քանի որ քաղաք պատրաստեց նրանց համար:
16 Բայց հիմա լաւագոյն գաւառի մը կը փափաքին, այսինքն երկնաւորին. ուստի ամօթ չի սեպեր Աստուած անոնց Աստուածը կոչուիլը, վասն զի ինք անոնց քաղաք մը պատրաստեց։
Նա աւանիկ ազնուականի իմն ցանկացեալ են, այսինքն է երկնաւորին. վասն որոյ ոչ ամօթ համարի Աստուած կոչել նոցա Աստուած, քանզի պատրաստեաց նոցա քաղաք:

11:16: Նա՝ աւանիկ ազնուականի՛ իմն ցանկացեալ են, ա՛յս ինքն է՝ երկնաւորին. վասն որոյ ո՛չ ամօթ համարի Աստուած, կոչել նոցա Աստուած. քանզի պատրաստեաց նոցա քաղաք[4830]։
[4830] Ոմանք. Ազնուական իմն... ոչ համարի ամօթ Աստուած։
16 Յիրաւի, մի աւելի լաւ տեղ են տենչում, այսինքն՝ երկնաւոր մի վայր: Ահա թէ ինչու Աստուած ամօթ չի համարում նրանց Աստուածը կոչուել, քանի որ քաղաք պատրաստեց նրանց համար:
16 Բայց հիմա լաւագոյն գաւառի մը կը փափաքին, այսինքն երկնաւորին. ուստի ամօթ չի սեպեր Աստուած անոնց Աստուածը կոչուիլը, վասն զի ինք անոնց քաղաք մը պատրաստեց։
zohrab-1805▾ eastern-1994▾ western am▾
11:1616: но они стремились к лучшему, то есть к небесному; посему и Бог не стыдится их, называя Себя их Богом: ибо Он приготовил им город.
11:16  νῦν δὲ κρείττονος ὀρέγονται, τοῦτ᾽ ἔστιν ἐπουρανίου. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ θεὸς θεὸς ἐπικαλεῖσθαι αὐτῶν, ἡτοίμασεν γὰρ αὐτοῖς πόλιν.
11:16. νῦν (now) δὲ (moreover) κρείττονος (of-more-superior) ὀρέγονται , ( they-reach ,"τοῦτ' (the-one-this) ἔστιν (it-be) ἐπουρανίου. (of-upon-sky-belonged) διὸ (Through-which) οὐκ (not) ἐπαισχύνεται ( it-beshameth-upon ) αὐτοὺς (to-them,"ὁ (the-one) θεὸς (a-Deity,"θεὸς (a-Deity) ἐπικαλεῖσθαι (to-be-called-upon-unto) αὐτῶν, (of-them,"ἡτοίμασεν (it-readied-to) γὰρ (therefore) αὐτοῖς (unto-them) πόλιν. (to-a-city)
11:16. nunc autem meliorem appetunt id est caelestem ideo non confunditur Deus vocari Deus eorum paravit enim illis civitatemBut now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
16. But now they desire a better , that is, a heavenly: wherefore God is not ashamed of them, to be called their God: for he hath prepared for them a city.
11:16. But now they hunger for a better place, that is, Heaven. For this reason, God is not ashamed to be called their God. For he has prepared a city for them.
11:16. 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.
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:

16: но они стремились к лучшему, то есть к небесному; посему и Бог не стыдится их, называя Себя их Богом: ибо Он приготовил им город.
11:16  νῦν δὲ κρείττονος ὀρέγονται, τοῦτ᾽ ἔστιν ἐπουρανίου. διὸ οὐκ ἐπαισχύνεται αὐτοὺς ὁ θεὸς θεὸς ἐπικαλεῖσθαι αὐτῶν, ἡτοίμασεν γὰρ αὐτοῖς πόλιν.
11:16. nunc autem meliorem appetunt id est caelestem ideo non confunditur Deus vocari Deus eorum paravit enim illis civitatem
But now they desire a better, that is to say, a heavenly country. Therefore, God is not ashamed to be called their God: for he hath prepared for them a city.
11:16. But now they hunger for a better place, that is, Heaven. For this reason, God is not ashamed to be called their God. For he has prepared a city for them.
11:16. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:16: But now they desire a better - They all expected spiritual blessings, and a heavenly inheritance; they sought God as their portion, and in such a way and on such principles that he is not ashamed to be called their God; and he shows his affection for them by preparing for them a city, to wit, heaven, as themselves would seek no city on earth; which is certainly what the apostle has here in view. And from this it is evident that the patriarchs had a proper notion of the immortality of the soul, and expected a place of residence widely different from Canaan. Though to Abraham, Isaac, and Jacob, the promises were made in which Canaan was so particularly included, yet God did not give them any inheritance in that country, no, not so much as to set a foot on; Act 7:5. Therefore, if they had not understood the promises to belong to spiritual things, far from enduring, as seeing him who is invisible, they must have considered themselves deceived and mocked. The apostle therefore, with the highest propriety, attributes their whole conduct and expectation to faith.
Albert Barnes: Notes on the Bible - 1834
11:16: But now they desire a better country, that is, an heavenly - That is, at the time referred to when they confessed that they were strangers and sojourners, they showed that they sought a better country than the one which they had left. They lived as if they had no expectation of a permanent residence on earth, and were looking to another world. The argument of the apostle here appears to be based upon what is apparent from the whole history, that they had a confident belief that the land of Canaan would be given to "their posterity," but as for "themselves" they had no expectation of permanently dwelling there, but looked to a home in the heavenly country. Hence, they formed no plans for conquest; they laid claim to no title in the soil; they made no purchases of farms for cultivation; they lived and died without owning any land except enough to bury their dead. All this appears as if they looked for a final home in a "better country, even a heavenly."
Wherefore God is not ashamed to be called their God - Since they had such an elevated aim, he was willing to speak of himself as their God and Friend. They acted as became his friends, and he was not ashamed of the relation which he sustained to them. The language to which the apostle evidently refers here is what is found in Exo 3:6, "I am the God of Abraham, the God of Isaac, and the God of Jacob." We are not to suppose that God is ever "ashamed" of anything that he does. The meaning here is, that they had acted in such a manner that it was fit that he should show toward them the character of a Benefactor, Protector, and Friend.
For he hath prepared for them a city - Such as they had expected - a heavenly residence; Heb 11:10. There is evidently here a reference to heaven, represented as a city - the new Jerusalem - prepared for his people by God himself; compare the notes on Mat 25:34. Thus, they obtained what they had looked for by faith. The wandering and unsettled patriarchs to whom the promise was made, and who showed all their lives that they regarded themselves as strangers and pilgrims, were admitted to the home of permanent rest, and their posterity was ultimately admitted to the possession of the promised land. Nothing could more certainly demonstrate that the patriarchs believed in a future state than this passage. They did not expect a permanent home on earth. They made no efforts to enter into the possession of the promised land themselves. They quietly and calmly waited for the time when God would give it to their posterity, and in the meantime for themselves they looked forward to their permanent home in the heavens.
Even in this early period of the world, therefore, there was the confident expectation of the future state; compare the notes on Mat. 22:3l-32. We may remark, that the life of the patriarchs was, in all essential respects, such as we should lead. They looked forward to heaven; they sought no permanent possessions here; they regarded themselves as strangers and pilgrims on the earth. So should we be. In our more fixed and settled habits of life; in our quiet homes; in our residence in the land in which we were born, and in the society of old and tried friends, we should yet regard ourselves as "strangers and sojourners." We have here no fixed abode. The houses in which we dwell will soon be occupied by others; the paths in which we go will soon be trod by the feet of others; the fields which we cultivate will soon be plowed and sown and reaped by others. Others will read the books which we read; sit down at the tables where we sit; lie on the beds where we repose; occupy the chambers where we shall die, and from whence we shall be removed to our graves. If we have any permanent home, it is in heaven; and that we have, the faithful lives of the patriarchs teach us, and the unerring word of God everywhere assures us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:16: they desire: Heb 11:14, Heb 12:22
God is: Heb 2:11
to be: Gen 17:7, Gen 17:8; Exo 3:6, Exo 3:15; Isa 41:8-10; Jer 31:1; Mat 22:31, Mat 22:32; Mar 12:26; Luk 20:37; Act 7:32
for: Heb 11:10, Heb 13:14; Mat 25:34; Luk 12:32; Phi 3:20
John Gill
11:16 But now they desire a better country,.... Which is not to be understood of the then present time, in which the apostle wrote; for the patriarchs, of whom he speaks, were not then on earth, nor in any third place between heaven and earth; they were then in heaven; and though there are indeed in heaven desires after perfect happiness, in soul and body; yet this intends the desires of these saints when on earth, and which are common to all believers in the present state of things; who, as the patriarchs desired a better country than Chaldea, or even Canaan itself, so they desire a better country than this world; and such is heaven: it is on high; here are no noxious and pestilential vapours, no mists or fogs beclouding, no storms and tempests, but it is full of light and glory; having the delightful breezes of divine love, and the comfortable gales of the blessed Spirit; here is no heat of persecution, nor coldness, nor chills of affection; here is plenty of most delicious fruits, no hunger nor thirst; and here are riches, which are solid, satisfying, durable, safe and sure: many are the liberties and privileges here enjoyed; here is a freedom from a body subject to diseases and death, from a body of sin and death, from Satan's temptations, from all doubts, fears, and unbelief, and from all sorrows and afflictions; the inhabitants of it are the spirits of just men made perfect, angels, God, Father, Son, and Spirit, and Christ in human nature; upon all which accounts it is abundantly the better country, and as it is explained,
that is, an heavenly; an inheritance in heaven, an house eternal in the heavens, the kingdom of heaven; and it is no wonder that it should be desired by such who know it, and the nature of it: the word denotes a vehement desire; and it is such, that the saints desire to depart from this world, and go unto it; which shows that they are weaned from this, and have seen something glorious in another. Remarkable is the saying of Anaxagoras (u) who, when one said to him, hast thou no regard to thy country? answered, I have, and that the greatest, pointing with his fingers towards heaven; and, says Philo the Jew (w), the soul of every wise man has heaven for his country, and the earth as a strange place:
wherefore God is not ashamed to be called their God; their covenant God and Father; See Gill on Heb 8:10, even though he is the God of the whole earth;
for he hath prepared for them a city; in his council and covenant, and by his Son; See Gill on Heb 11:10. This proves that he is not ashamed of the relation he stands in to them, since he has made a provision for them to dwell with him to all eternity.
(u) Laert. in Vit. Anaxag. p. 92. (w) De Agricultura, p. 196. Vid. ib. de Confus. Ling. p. 331.
John Wesley
11:16 But they desire a better country, that is, an heavenly - This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven. Therefore God is not ashamed to be called their God: seeing he hath prepared for them a city - Worthy of God to give.
Robert Jamieson, A. R. Fausset and David Brown
11:16 Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" [Article VII, Book of Common Prayer].
now--as the case is.
is not ashamed--Greek, "Is not ashamed of them." Not merely once did God call himself their God, but He is NOW not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Christ's presence (Lk 20:37-38). He who is Lord and Maker of heaven and earth, and all things therein, when asked, What is Thy name? said, omitting all His other titles, "I am the God of Abraham, and the God of Isaac, and the God of Jacob" [THEODORET]. Not only is He not ashamed, but glories in the name and relation to His people. The "wherefore" does not mean that God's good pleasure is the meritorious, but the gracious, consequence of their obedience (that obedience being the result of His Spirit's work in them in the first instance). He first so "called" Himself, then they so called Him.
for--proof of His being "their God," namely, "He hath prepared (in His eternal counsels, Mt 20:23; Mt 25:34, and by the progressive acts of redemption, Jn 14:2) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed (Heb 11:14, Heb 11:16).
a city--on its garniture by God (compare Rev. 21:10-27).
11:1711:17: Հաւատո՛վք մատոյց Աբրահամ ՚ի փորձութեան իւրում զԻսահակ պատարագ. եւ զմիամօրն մատուցանէր, որոյ զաւետիսն ընկալեալ էր.
17 Հաւատո՛վ է, որ Աբրահամը, իր փորձութեան մէջ, Իսահակին որպէս զոհ մատուցեց. եւ նա, ով խոստումն էր ընդունել, իր միամօրիկ որդուն էր որպէս զոհ մատուցում:
17 Հաւատքով Աբրահամ իր փորձուած ատենը Իսահակը պատարագ մատուցանեց. թէեւ ինք խոստում առած էր, բայց իր մէկ հատիկ որդին կը մատուցանէր,
Հաւատովք մատոյց Աբրահամ ի փորձութեան իւրում զԻսահակ [53]պատարագ. եւ զմիամօրն մատուցանէր, որոյ զաւետիսն ընկալեալ էր:

11:17: Հաւատո՛վք մատոյց Աբրահամ ՚ի փորձութեան իւրում զԻսահակ պատարագ. եւ զմիամօրն մատուցանէր, որոյ զաւետիսն ընկալեալ էր.
17 Հաւատո՛վ է, որ Աբրահամը, իր փորձութեան մէջ, Իսահակին որպէս զոհ մատուցեց. եւ նա, ով խոստումն էր ընդունել, իր միամօրիկ որդուն էր որպէս զոհ մատուցում:
17 Հաւատքով Աբրահամ իր փորձուած ատենը Իսահակը պատարագ մատուցանեց. թէեւ ինք խոստում առած էր, բայց իր մէկ հատիկ որդին կը մատուցանէր,
zohrab-1805▾ eastern-1994▾ western am▾
11:1717: Верою Авраам, будучи искушаем, принес в жертву Исаака и, имея обетование, принес единородного,
11:17  πίστει προσενήνοχεν ἀβραὰμ τὸν ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
11:17. Πίστει (Unto-a-trust) προσενήνοχεν ( it-hath-had-come-to-bear-toward ," Ἀβραὰμ ( an-Abraam ," τὸν ( to-the-one ) Ἰσαὰκ ( to-an-Isaak ," πειραζόμενος , ( being-pierced-to ,"καὶ (and) τὸν ( to-the-one ) μονογενῆ ( to-alone-kindreded ) προσέφερεν (it-was-bearing-toward,"ὁ (the-one) τὰς (to-the-ones) ἐπαγγελίας (to-messagings-upon-unto) ἀναδεξάμενος , ( having-received-up ,"
11:17. fide obtulit Abraham Isaac cum temptaretur et unigenitum offerebat qui susceperat repromissionesBy faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
17. By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten ;
11:17. By faith, Abraham, when he was tested, offered Isaac, so that he who had received the promises was offering up his only son.
11:17. By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten [son],
By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten:

17: Верою Авраам, будучи искушаем, принес в жертву Исаака и, имея обетование, принес единородного,
11:17  πίστει προσενήνοχεν ἀβραὰμ τὸν ἰσαὰκ πειραζόμενος, καὶ τὸν μονογενῆ προσέφερεν ὁ τὰς ἐπαγγελίας ἀναδεξάμενος,
11:17. fide obtulit Abraham Isaac cum temptaretur et unigenitum offerebat qui susceperat repromissiones
By faith Abraham, when he was tried, offered Isaac: and he that had received the promises offered up his only begotten son,
11:17. By faith, Abraham, when he was tested, offered Isaac, so that he who had received the promises was offering up his only son.
11:17. By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten [son],
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Поистине велика вера Авраама. Бог повелевал противное обетованиям, и, однако, праведник не смущался и не считал себя обманутым" (Злат.). - "Будучи искушаем..." (Быт XXII:1). "Не было никакой другой причины принесения, кроме этой. Однако разве Бог не знал, что Авраам был муж терпеливый и доблестный? Совершенно знал. Если же знал, то для чего искушал его? Не для того, чтобы самому узнать, но чтобы другим показать и для всех сделать очевидным его мужество" (Злат.). - "Принес в жертву Исаака". "Жертва была совершена и Исаак был заклан в намерении Авраама" (Злат.). - "Принес единородного..." "Как единородного? А Измаил? Он откуда? Называю единородным, говорит, по отношению к обетованию" (18: ст.).
Adam Clarke: Commentary on the Bible - 1831
11:17: Abraham, when he was tried - See the history of this whole transaction explained at large in the notes on Gen 22:1-9.
Offered up his only-begotten - Abraham did, in effect, offer up Isaac; he built an altar, bound his son, laid him upon the altar, had ready the incense, took the knife, and would immediately have slain him had he not been prevented by the same authority by which the sacrifice was enjoined. Isaac is here called his only-begotten, as be was the only son he had by his legitimate wife, who was heir to his property, and heir of the promises of God. The man who proved faithful in such a trial, deserved to have his faith and obedience recorded throughout the world.
Albert Barnes: Notes on the Bible - 1834
11:17: By faith Abraham - The apostle had stated one strong instance of the faith of Abraham, and he now refers to one still more remarkable - the strongest illustration of faith, undoubtedly, which has ever been evinced in our world.
When he was tried - The word used here is rendered "tempted," in Mat 4:1, Mat 4:3; Mat 16:1; Mat 19:3; Mat 22:18, Mat 22:35, and in twenty-two other places in the New Testament; "prove," in Joh 6:6; "hath gone about," in Act 24:6; "examine," Co2 13:5; and "tried," in Rev 2:2, Rev 2:10; Rev 3:10. It does not mean here, as it often does, to place inducements before one to lead him to do wrong, but to subject his faith to a "trial" in order to test its genuineness and strength. The meaning here is, that Abraham was placed in circumstances which showed what was the real strength of his confidence in God.
Offered up Isaac - That is, he showed that he was ready and willing to make the sacrifice, and would have done it if he had not been restrained by the voice of the angel; Gen 22:11-12. So far as the intention of Abraham was concerned, the deed was done, for he had made every preparation for the offering, and was actually about to take the life of his son.
And he that had received the promises offered up his only begotten son - The promises particularly of a numerous posterity. The fulfillment of those promises depended on him whom he was now about to offer as a sacrifice. If Abraham had been surrounded with children, or if no special promise of a numerous posterity had been made to him, this act would not have been so remarkable. It would in any case have been a strong act of faith; it "was especially" strong in his ease from the circumstances that he had an only son, and that the fulfillment of the promise depended on his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:17: faith: Gen 22:1-12; Jam 2:21-24
when: Deu 8:2; Ch2 32:31; Job 1:11, Job 1:12, Job 2:3-6; Pro 17:3; Dan 11:35; Zac 13:9; Mal 3:2, Mal 3:3; Jam 1:2-4, Jam 5:11; Pe1 1:6, Pe1 1:7, Pe1 4:12; Rev 3:10
received: Heb 7:6
offered: Co2 8:12
only: Gen 22:2, Gen 22:16; Joh 3:16
Geneva 1599
11:17 By faith Abraham, when he was (k) tried, offered up Isaac: and he that had received the (l) promises offered up his only begotten [son],
(k) Tried by the Lord.
(l) Although the promises of life were made in that only begotten son Isaac, yet he appointed him to die; and so against hope he believed in hope.
John Gill
11:17 By faith Abraham, when he was tried, .... Or tempted; that is, by God, Gen 22:1. This temptation or trial respects the command given by God to Abraham, to offer up his son Isaac; which lays no foundation for a charge against God, either of sin or cruelty; for God's will is the rule of justice and goodness, and whatever he requires is just and good; and though his creatures are bound by the laws he prescribes them, he himself is not: besides, he is the Lord of life, the giver and preserver of it; and he has a right to dispose of it, and to take it away, when, and by what means, and instruments, he thinks fit; to which may be added, that the secret will of God was not that Isaac should die, but a command was given to Abraham to offer him up, for the trial of his faith and love; this was a temptation of probation, not of seduction, or to sin, as are the temptations of Satan; for God tempts no man with sin. The Jews speak (x) of ten temptations, with which Abraham was tried, and in all which he stood; and say, that this of the binding of Isaac was the tenth and last.
Offered up Isaac; he showed great readiness to do it; as soon as he had the command given him, he travelled three days' journey in order to it; took the wood of the burnt offering, and laid it on his son; took fire, and a knife in his hand, with the one to burn the wood, with the other to slay his son; he built an altar, laid the wood in order on it; and bound his son, and laid him on that; and took the knife, and stretched forth his hand to slay him, and fully intended to do it, had he not been prevented: and all this he did by faith; he believed the equity, justice, and wisdom of the divine command; he was fully assured of the truth and faithfulness of God in his promises, however contrary this might seem thereunto; and he was strongly persuaded of the power of accomplishing them in some way or another. This was great faith, and it was greatly tried, as follows:
and he that had received the promises offered up his only begotten son; he had a promise made him that he should have a son, and that a numerous issue should spring from him, which should inherit the land of Canaan; yea, that the Messiah himself should be of his seed: and he had received these promises; given credit to them, and firmly believed them, and fully expected the performance of them; as he had reason to do, since the first was fulfilled, the son was born; and yet now he is called to offer him up, on whom his expectation was placed; everything was trying; it was an human creature he was called to offer, whose blood is not to be shed by man; a child of his own, a part of himself; a son, an own son; an only begotten son; a son whom he loved; an Isaac, a son of joy; a son of promise; and his heir, the son of his old age, and who was now a grown up person. The Jews are divided about the age of Isaac at his binding: Josephus (y) says he was twenty five years of age; others say twenty six (z); some say (a) thirty six: but the more prevailing opinion is (b), that he was thirty seven years of age; only Aben (c) Ezra makes him to be about thirteen; rejecting the more commonly received account, as well as that he was but five years old, that being an age unfit to carry wood. Some Christian writers have thought he might be about three and thirty years of age, the age of Christ when he suffered, of whom he was a type.
(x) Targum in Cant. vii. 8. Pirke Eliezer, c. 26. & c. 31. Maimon. Jarchi & Bartenora in Misn. Abot, c. 5. sect. 3. (y) Antiqu. l. 1. c. 13. sect. 2. (z) Tzemach David, par. 1. fol. 6. 1. (a) Targum Jon. in Gen. xxii. 1. (b) Zohar in Gen. fol. 68. 2. & 74. 4. & 76. 2. Targ. Hieros. in Ex. xii. 42. Pirke Eliezer, c. 31, Juchasin, fol. 9. 1. Prefat. Echa Rabbati, fol. 40. 2. Seder Olam Rabba, c. 1. p. 3. Shalshelet Hakabala, fol. 3. 1. (c) In Gen. xxii. 4.
John Wesley
11:17 By faith Abraham - When God made that glorious trial of him. Offered up Isaac - The will being accepted as if he had actually done it. Yea, he that had received the promises - Particularly that grand promise, "In Isaac shall thy seed be called." Offered up - This very son; the only one he had by Sarah. Gen 22:1, &c.
Robert Jamieson, A. R. Fausset and David Brown
11:17 offered up--literally, "hath offered up," as if the work and its praise were yet enduring [ALFORD]. As far as His intention was concerned, he did sacrifice Isaac; and in actual fact "he offered him," as far as the presentation of him on the altar as an offering to God is concerned.
tried--Greek, "tempted," as in Gen 22:1. Put to the proof of his faith. Not that God "tempts" to sin, but God "tempts" in the sense of proving or trying (Jas 1:13-15).
and--and so.
he that had received--rather as Greek, "accepted," that is, welcomed and embraced by faith, not merely "had the promises," as in Heb 7:6. This added to the difficulty in the way of his faith, that it was in Isaac's posterity the promises were to be fulfilled; how then could they be fulfilled if Isaac were sacrificed?
offered up--rather as Greek, "was offering up"; he was in the act of offering.
his only-begotten son--Compare Gen 22:2, "Take now thy son, thine only son." EUSEBIUS [The Preparation of the Gospel, 1.10, and 4.16], has preserved a fragment of a Greek translation of Sanchoniatho, which mentions a mystical sacrifice of the Phœnicians, wherein a prince in royal robes was the offerer, and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, and handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" in respect of Sarah and the promises: he sent away his other sons, by other wives (Gen 25:6). Abraham is a type of the Father not sparing His only-begotten Son to fulfil the divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, though He claimed the first-born of Israel as His.
11:1811:18: որում ասացաւն, թէ Սահակաւ կոչեսցի քեզ զաւակ.
18 Աբրահամին ասուած էր, թէ՝ «Իսահակո՛վ քեզ սերունդ պիտի տրուի»:
18 Որուն համար ըսուած էր. «Իսահակով քեզի սերունդ պիտի տրուի»,
Որում ասացաւն, թէ Իսահակաւ կոչեսցի քեզ զաւակ:

11:18: որում ասացաւն, թէ Սահակաւ կոչեսցի քեզ զաւակ.
18 Աբրահամին ասուած էր, թէ՝ «Իսահակո՛վ քեզ սերունդ պիտի տրուի»:
18 Որուն համար ըսուած էր. «Իսահակով քեզի սերունդ պիտի տրուի»,
zohrab-1805▾ eastern-1994▾ western am▾
11:1818: о котором было сказано: в Исааке наречется тебе семя.
11:18  πρὸς ὃν ἐλαλήθη ὅτι ἐν ἰσαὰκ κληθήσεταί σοι σπέρμα,
11:18. πρὸς (toward) ὃν (to-which) ἐλαλήθη (it-was-spoken-unto) ὅτι (to-which-a-one," Ἐν ( In ) Ἰσαὰκ ( unto-an-Isaak ) κληθήσεταί ( it-shall-be-called-unto ) σοι ( unto-thee ) σπέρμα , ( a-whorling-to ,"
11:18. ad quem dictum est quia in Isaac vocabitur tibi semen(To whom it was said: In Isaac shalt thy seed be called:)
18. to whom it was said, In Isaac shall thy seed be called:
11:18. To him, it was said, “Through Isaac, shall your offspring be summoned,”
11:18. Of whom it was said, That in Isaac shall thy seed be called:
Of whom it was said, That in Isaac shall thy seed be called:

18: о котором было сказано: в Исааке наречется тебе семя.
11:18  πρὸς ὃν ἐλαλήθη ὅτι ἐν ἰσαὰκ κληθήσεταί σοι σπέρμα,
11:18. ad quem dictum est quia in Isaac vocabitur tibi semen
(To whom it was said: In Isaac shalt thy seed be called:)
11:18. To him, it was said, “Through Isaac, shall your offspring be summoned,”
11:18. Of whom it was said, That in Isaac shall thy seed be called:
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Albert Barnes: Notes on the Bible - 1834
11:18: Of whom it was said, That in Isaac shall thy seed be called; - Gen 21:12. A numerous posterity had been promised to him. It was there said expressly that this promise was not to be fulfilled through the son of Abraham, by the bondwoman Hagar, but through Isaac. Of course, it was implied that Isaac was to reach manhood, and yet notwithstanding this, and notwithstanding Abraham fully believed it, be prepared deliberately, in obedience to the divine command, to put him to death. The phrase "thy seed be called" means, that his posterity was to be named after Isaac, or was to descend only from him. The word "called" in the Scriptures is often equivalent to the verb "to be;" see Isa 56:7. To "name" or "call" a thing was the same as to say that it was, or that it existed. It does not mean here that his "spiritual" children were to be called or selected from among the posterity of Isaac, but that the posterity promised to Abraham would descend neither from Ishmael nor the sons of Keturah, but in the line of Isaac. This is a strong circumstance insisted on by the apostle to show the strength of Abraham's faith. It was shown not only by his willing hess to offer up the child of his old age - his only son by his beloved wife, but by his readiness, at the command of God, to sacrifice even him on whom the fulfillment of the promises depended.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:18: Of: or, To
That: Gen 17:19, Gen 21:12; Rom 9:7
John Gill
11:18 Of whom it is said,.... That is, of Isaac, Abraham's own son, whom he offered up; or rather, "to whom it was said", as the Vulgate Latin and Syriac versions render it; that is, to Abraham, for to him was this said, Gen 21:12
that in Isaac shall thy seed be called; that numerous natural seed of his, which should inherit the land of Canaan; and his special famous seed, the Messiah, to whom the promises were made; See Gill on Rom 9:7.
John Wesley
11:18 In Isaac shall thy seed be called - From him shall the blessed seed spring. Gen 21:12.
Robert Jamieson, A. R. Fausset and David Brown
11:18 Of whom--rather as Greek "He (Abraham, not Isaac) TO whom it was said" [ALFORD]. BENGEL supports English Version. So Heb 1:7 uses the same Greek preposition, "unto," for "in respect to," or "of." This verse gives a definition of the "only-begotten Son" (Heb 11:17).
in Isaac shall thy seed be called-- (Gen 21:12). The posterity of Isaac alone shall be accounted as the seed of Abraham, which is the heir of the promises (Rom 9:7).
11:1911:19: եդ ՚ի մտի իւրում, թէ եւ ՚ի մեռելո՛ց կարօղ է յարուցանել Աստուած. ուստի եւ յառակս իսկ ընկալաւ զնա[4831]։ [4831] Ոմանք. Թէ ՚ի մեռելոց... եւ յառակս ընկալաւ։
19 Աբրահամը իր մտքում մտածեց, թէ Աստուած կարո՛ղ է մեռելներից էլ յարութիւն տալ Իսահակին: Ուստի եւ, որպէս նախօրինակ այդ բանի, նա յետ ստացաւ իր որդուն:
19 Քանզի Աբրահամ կը մտածէր թէ Աստուած կարող է մեռելներէն ալ Իսահակը յարուցանել, ուստի որպէս նախատիպար ընդունեց զանիկա։
եդ ի մտի իւրում թէ եւ ի մեռելոց կարող է յարուցանել Աստուած. ուստի եւ յառակս իսկ ընկալաւ զնա:

11:19: եդ ՚ի մտի իւրում, թէ եւ ՚ի մեռելո՛ց կարօղ է յարուցանել Աստուած. ուստի եւ յառակս իսկ ընկալաւ զնա[4831]։
[4831] Ոմանք. Թէ ՚ի մեռելոց... եւ յառակս ընկալաւ։
19 Աբրահամը իր մտքում մտածեց, թէ Աստուած կարո՛ղ է մեռելներից էլ յարութիւն տալ Իսահակին: Ուստի եւ, որպէս նախօրինակ այդ բանի, նա յետ ստացաւ իր որդուն:
19 Քանզի Աբրահամ կը մտածէր թէ Աստուած կարող է մեռելներէն ալ Իսահակը յարուցանել, ուստի որպէս նախատիպար ընդունեց զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
11:1919: Ибо он думал, что Бог силен и из мертвых воскресить, почему и получил его в предзнаменование.
11:19  λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός· ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο.
11:19. λογισάμενος ( having-fortheed-to ) ὅτι (to-which-a-one) καὶ (and) ἐκ (out) νεκρῶν ( of-en-deaded ) ἐγείρειν (to-rouse,"δυνατὸς (able) ὁ (the-one) θεός: (a-Deity,"ὅθεν (which-from) αὐτὸν (to-it) καὶ (and) ἐν (in) παραβολῇ (unto-a-casting-beside) ἐκομίσατο . ( it-tended-to )
11:19. arbitrans quia et a mortuis suscitare potens est Deus unde eum et in parabola accepitAccounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
19. accounting that God able to raise up, even from the dead; from whence he did also in a parable receive him back.
11:19. indicating that God is even able to raise up from the dead. And thus, he also established him as a parable.
11:19. Accounting that God [was] able to raise [him] up, even from the dead; from whence also he received him in a figure.
Accounting that God [was] able to raise [him] up, even from the dead; from whence also he received him in a figure:

19: Ибо он думал, что Бог силен и из мертвых воскресить, почему и получил его в предзнаменование.
11:19  λογισάμενος ὅτι καὶ ἐκ νεκρῶν ἐγείρειν δυνατὸς ὁ θεός· ὅθεν αὐτὸν καὶ ἐν παραβολῇ ἐκομίσατο.
11:19. arbitrans quia et a mortuis suscitare potens est Deus unde eum et in parabola accepit
Accounting that God is able to raise up even from the dead. Whereupon also he received him for a parable.
11:19. indicating that God is even able to raise up from the dead. And thus, he also established him as a parable.
11:19. Accounting that God [was] able to raise [him] up, even from the dead; from whence also he received him in a figure.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: "Думал, что Бог силен и из мертвых воскресить". "Смысл слов сих следующий: по той же вере, по которой Авраам веровал, что Бог даст ему сына, которого у него не было, по той же вере он был убежден, что Бог воскресит и мертвого, воскресит закланного. Одинаково было чудно, т.е. по человеческому соображению, как то, что родится сын от утробы омертвевшей, устаревшей и уже сделавшейся не способною к деторождению, так и то, что закланный воскреснет, и однако он верил; прежняя вера руководила его к вере и в будущее" (Злат.). - "Почему и получил его в предзнаменование", - греч. oqen auton kai en parabolh ekomisato, - слав.: тем же того и в притчи прият, т.е. "в образе, так как овен был притчей Исаака или образом. Так как жертва была совершена и Исаак был заклан в намерении Авраама, то Бог и даровал его патриарху" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:19: To raise him up, even from the dead - Abraham staggered not at the promise through unbelief, but was strong in faith, giving glory to God. The resurrection of the dead must have been a doctrine of the patriarchs; they expected a heavenly inheritance, they saw they died as did other men, and they must have known that they could not enjoy it but in consequence of a resurrection from the dead.
He received him in a figure - Εν παραβολῃ· In my discourse on parabolical writing at the end of Matthew 13, I have shown (signification #9) that παραβολη sometimes means a daring exploit, a jeoparding of the life; and have referred to this place. I think it should be so understood here, as pointing out the very imminent danger he was in of losing his life. The clause may therefore be thus translated: "Accounting that God was able to raise him up from the dead, from whence he had received him, he being in the most imminent danger of losing his life." It is not, therefore, the natural deadness of Abraham and Sarah to which the apostle alludes, but the death to which Isaac on this occasion was exposed, and which he escaped by the immediate interference of God.
Albert Barnes: Notes on the Bible - 1834
11:19: Accounting that God was able to raise him up even from the dead - And that he would do it; for so Abraham evidently believed, and this idea is plainly implied in the whole narrative. There was no other way in which the promise could be fulfilled; and Abraham reasoned justly in the case. He had received the promise of a numerous posterity. He had been told expressly that it was to be through this favorite child. He was now commanded to put him to death as a sacrifice, and he prepared to do it. To fulfil these promises, therefore, there was no other way possible but for him to be raised up from the dead, and Abraham fully believed that it would be done. The child had been given to him at first in a supernatural manner, and he was prepared, therefore, to believe that he would be restored to him again by miracle. He did not doubt that be who had given him to him in a manner at first so contrary to all human probability, could restore him again in a method as extraordinary. He, therefore, anticipated that he would raise him up immediately from the dead. That this was the expectation of Abraham is apparent from the narrative in Gen 22:5, "And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you;" in the plural - ונּשׁובּה אליכם wanaashuwbaah 'alē ykem - "and we will return;" that is, I and Isaac will return, for no other persons went with them, Heb 11:6. As Abraham went with the full expectation of sacrificing Isaac, and as he expected Isaac to return with him, it follows that he believed that God would raise him up immediately from the dead.
From whence also he received him in a figure - There has been great difference of opinion as to the sense of this passage, but it seems to me to be plain. The obvious interpretation is that he then received him by his being raised up from the altar as if from the dead. He was to Abraham dead. He had given him up. He had prepared to offer him as a sacrifice. He lay there before him as one who was dead From that altar he was raised up by direct divine interposition, as if he was raised from the grave, and this was to Abraham a "figure" or a representation of the resurrection. Other interpretations may be seen in Stuart in loc. - The following circumstances will illustrate the strength of Abraham's faith in this remarkable transaction.
(1) the strong persuasion on his mind that God had commanded this. In a case of this nature - where such a sacrifice was required - how natural would it have been for a more feeble faith to have doubted whether the command came from God! It might have been suggested to such a mind that this must be a delusion, or a temptation of Satan; that God "could not" require such a thing; and that whatever might be the appearance of a divine command in the case, there must be some deception about it. Yet Abraham does not appear to have reasoned about it at all, or to have allowed the strong feelings of a father to come in to modify his conviction that God had commanded him to give up his son. What an example is this to us! And how ready should we be to yield up a son - an only son - when God comes himself and removes him from us.
(2) the strength of his faith was seen in the fact that in obedience to the simple command of God, all the strong feelings of a father were overcome. On the one hand there were his warm affections for an only son; and on the other there was the simple command of God. They came in collision - but Abraham did not hesitate a moment. The strong paternal feeling was sacrificed at once. What an example this too for us! When the command of God and our own attachments come into collision, we should not hesitate a moment. God is to be obeyed. His command and arrangements are to be yielded to, though most tender ties are rent asunder, and though the heart bleeds.
(3) the strength of his faith was seen in the fact, that, in obedience to the command of God, he resolved to do what in the eyes of the world would be regarded as a most awful crime. There is no crime of a higher grade than the murder of a son by the hand of a father. So it is now estimated by the world, and so it would have been in the time of Abraham. All the laws of God and of society appeared to be against the act which Abraham was about to commit, and he went forth not ignorant of the estimate which the world would put on this deed if it were known. How natural in such circumstances would it have been to argue that God could not possibly give such a command; that it was against all the laws of heaven and earth; that there was required in this what God and man alike must and would pronounce to be wrong and abominable! Yet Abraham did not hesitate. The command of God in the case was to his mind a sufficient proof that this was right - and it should teach us that whatever our Maker commands us should be done - no matter what may be the estimate affixed to it by human laws, and no matter how it may be regarded by the world.
(4) the strength of his faith was seen in the fact that there was a positive promise of God to himself which would seem to be frustrated by what he was about to do. God had expressly promised to him a numerous posterity, and had said that it was to be through this son. How could this be if he was put to death as a sacrifice? And how could God command such a thing when his promise was thus positive? Yet Abraham did not hesitate. It was not for him to reconcile these things; it was his to obey. He did not doubt that somehow all that God had said would prove to be true; and as he saw but one way in which it could be done - by his being immediately restored to life - he concluded that that was to be the way. So when God utters his will to us, it is ours simply to obey. It is not to inquire in what way his commands or Rev_ealed truth can be reconciled with other things. He will himself take care of that. It is ours at once to yield to what he commands, and to believe that somehow all that he has required and said will be consistent with everything else which he has uttered.
(5) the strength of the faith of Abraham was seen in his belief that God would raise his son from the dead. Of that he had no doubt. But what evidence had he of that? It had not been promised. No case of the kind had ever occurred; and the subject was attended with all the difficulties which attend it now. But Abraham believed it; for, first, there was no other way in which the promise of God could be fulfilled; and second, such a thing would be no more remarkable than what had already occurred. It was as easy for God to raise him from the dead as it was to give him at first contrary to all the probabilities of the case, and he did not, therefore, doubt that it would be so. Is it less easy for us to believe the doctrine of the resurrection than it was for Abraham? Is the subject attended with more difficulties now than it was then? The faith of Abraham in this remarkable instance shows us that the doctrine of the resurrection of the dead, not withstanding the limited Revelations then enjoyed, and all the obvious difficulties of the case, was early believed in the world; and as those difficulties are no greater now, and as new light has been shed upon it by subsequent Revelations, and especially as in more than one instance the dead have been actually raised, those difficulties should not be allowed to make us doubt it now.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:19: God: Gen 22:5 *Heb: Mat 9:28; Rom 4:17-21; Eph 3:20
from the: Heb 11:11, Heb 11:12, Heb 9:24; Gen 22:4, Gen 22:13; Rom 5:14
Geneva 1599
11:19 Accounting that God [was] able to raise [him] up, even from the dead; from (m) whence also he received him in (n) a figure.
(m) From which death.
(n) For there was not the true and very death of Isaac, but as it were the death, by means of which he seemed also to have risen again.
John Gill
11:19 Accounting that God was able to raise him up, even from the dead,.... Abraham did not go about this affair without thought; and yet he did not consult with flesh and blood; his reasoning was the reasoning of faith; and the conclusion of it was, not that he believed that God would raise his son from the dead, but that he was able to do it. He knew that he had received him at first, as it were, from the dead; he sprung from his own dead body, and out of Sarah's dead womb; and though his faith did not prescribe to God, yet as he believed the doctrine of the resurrection of the dead, he might believe that God would raise his son from the dead, rather than that his promise should fail; and this conclusion proceeded upon the power and faithfulness of God:
from whence also he received him in a figure; or for an "example" of faith and obedience; or for a "parable or proverb", that such a proverbial expression might be made use of, for the comfort and encouragement of saints in distressed and difficult circumstances, as is in Gen 22:14 or as a type of the death and resurrection of Christ, whose type he was in other things, as well as in this; as in his birth, and the circumstances of it; he was long promised and expected, as Christ, was; his birth was beyond the ordinary course of nature, and attended with great joy; he was circumcised the eighth day; at his weaning a great feast was made, typical of the Gospel feast; and as he was persecuted by Ishmael, so was Christ by Herod, in his infancy: and he was a figure of him in his oblation; they were both sons of Abraham; both only begotten and beloved sons; both heirs; both carried the wood on which they were offered; both were offered on a Mount, and by their father, by whom neither of them were spared; and both by the command of God, and alone, none were with them: and Isaac prefigured him in his deliverance; Abraham stretched out his hand, but was restrained, and not a bone of Christ must be broken; not Isaac, but the ram was slain, not the divine, but the human nature suffered; both were delivered on the third day, the one as from death, the other really from death; and both returned to their father's house. Moreover, Abraham received his son in the similitude of a resurrection; it was as life from the dead; it was like the return of the prodigal, Lk 15:32. Abraham, looked upon him as dead to him, and Isaac thought himself a dead man; so that he that was accounted as one dead, was received alive. The Jews speak of this matter agreeably to the apostle; they say, a man has two breaths or souls, one in this world, and another in the world to come; and of Isaac they say (d), that
"in the time that he was offered upon the altar, his soul (or "breath"), which he had in this world, "went out"; and when it was said to Abraham (or by him) blessed be he that quickeneth the dead, his soul (or breath), which he had in the world to come, returned to him--for , "he was accounted as dead".''
They speak of him as if he was just dead; they say (e),
"when he saw the sword over his neck, his breath fled from him, and came to the place of the soul, , "as if he was at the point of giving up the ghost".''
So that a Jew cannot find fault with the apostle for expressing himself in this manner.
(d) Tosaphta in Zohar in Gen. fol. 46. 21. (e) Tzeror Hammor, fol. 58. 2. Pirke Eliezer, c. 31.
John Wesley
11:19 Accounting that God was able even to raise him from the dead - Though there had not been any instance of this in the world. From whence also - To speak in a figurative way. He did receive him - Afterwards, snatched from the jaws of death.
Robert Jamieson, A. R. Fausset and David Brown
11:19 Faith answered the objections which reason brought against God's command to Abraham to offer Isaac, by suggesting that what God had promised He both could and would perform, however impossible the performance might seem (Rom 4:20-21).
able to raise him--rather, in general, "able to raise from the dead." Compare Rom 4:17, "God who quickeneth the dead." The quickening of Sarah's dead womb suggested the thought of God's power to raise even the dead, though no instance of it had as yet occurred.
he received him--"received him back" [ALFORD].
in a figure--Greek, "in a parable." ALFORD explains, "Received him back, risen from that death which he had undergone in, under, the figure of the ram." I prefer with BISHOP PEARSON, ESTIUS, and GREGORY OF NYSSA, understanding the figure to be the representation which the whole scene gave to Abraham of Christ in His death (typified by Isaac's offering in intention, and the ram's actual substitution answering to Christ's vicarious death), and in His resurrection (typified by Abraham's receiving him back alive from the jaws of death, compare 2Cor 1:9-10); just as on the day of atonement the slain goat and the scapegoat together formed one joint rite representing Christ's death and resurrection. It was then that Abraham saw Christ's day (Jn 8:56): accounting God was able to raise even from the dead: from which state of the dead he received him back as a type of the resurrection in Christ.
11:2011:20: Հաւատո՛վք վասն հանդերձելոց իրաց՝ օրհնեա՛ց Իսահակ զՅակովբ եւ զԻսաւ[4832]։ [4832] Ոմանք. ԶՅակոբ եւ զԵսաւ։
20 Հաւատո՛վ Իսահակը օրհնեց Յակոբին եւ Եսաւին՝ գալիք բաների յոյսով:
20 Հաւատքով Իսահակ գալու բաներուն վրայ մարգարէանալով՝ օրհնեց Յակոբն ու Եսաւը։
Հաւատովք վասն հանդերձելոց իրաց օրհնեաց Իսահակ զՅակովբ եւ զԵսաւ:

11:20: Հաւատո՛վք վասն հանդերձելոց իրաց՝ օրհնեա՛ց Իսահակ զՅակովբ եւ զԻսաւ[4832]։
[4832] Ոմանք. ԶՅակոբ եւ զԵսաւ։
20 Հաւատո՛վ Իսահակը օրհնեց Յակոբին եւ Եսաւին՝ գալիք բաների յոյսով:
20 Հաւատքով Իսահակ գալու բաներուն վրայ մարգարէանալով՝ օրհնեց Յակոբն ու Եսաւը։
zohrab-1805▾ eastern-1994▾ western am▾
11:2020: Верою в будущее Исаак благословил Иакова и Исава.
11:20  πίστει καὶ περὶ μελλόντων εὐλόγησεν ἰσαὰκ τὸν ἰακὼβ καὶ τὸν ἠσαῦ.
11:20. Πίστει (Unto-a-trust) καὶ (and) περὶ (about) μελλόντων ( of-impending ) εὐλόγησεν (it-goodly-fortheed-unto,"Ἰσαὰκ (an-Isaak,"τὸν (to-the-one) Ἰακὼβ (to-an-Iakob) καὶ (and) τὸν (to-the-one) Ἠσαῦ. (to-an-Esau)
11:20. fide et de futuris benedixit Isaac Iacob et EsauBy faith also of things to come Isaac blessed Jacob and Esau.
20. By faith Isaac blessed Jacob and Esau, even concerning things to come.
11:20. By faith, also, Isaac blessed Jacob and Esau, concerning future events.
11:20. By faith Isaac blessed Jacob and Esau concerning things to come.
By faith Isaac blessed Jacob and Esau concerning things to come:

20: Верою в будущее Исаак благословил Иакова и Исава.
11:20  πίστει καὶ περὶ μελλόντων εὐλόγησεν ἰσαὰκ τὸν ἰακὼβ καὶ τὸν ἠσαῦ.
11:20. fide et de futuris benedixit Isaac Iacob et Esau
By faith also of things to come Isaac blessed Jacob and Esau.
11:20. By faith, also, Isaac blessed Jacob and Esau, concerning future events.
11:20. By faith Isaac blessed Jacob and Esau concerning things to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: "Верою в будущее..." "Неужели праведники знали все будущее? Конечно. Если Сын Божий не открывался тем, которые не могли принять Его по своей немощи (Mф СIII:17), то, без сомнения, открывался прославившимся добродетелями. Так и Павел говорит теперь, что они знали будущее, т.е. воскресение Христово" (Злат.). - "Благословил Исаак Иакова и Исава..." "Хотя Исав был старше, но он поставляет наперед Иакова - за добродетели его. Видишь, какова была вера Исаака? Почему бы в самом деле он обещал сыновьям столь великие блага, если только не по вере в Бога?" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:20: By faith Isaac blessed Jacob and Esau - He believed that God would fulfill his promise to his posterity; and God gave him to see what would befall them in their future generations. The apostle does not seem to intimate that one should be an object of the Divine hatred, and the other of Divine love, in reference to their eternal states. This is wholly a discovery of later ages. For an ample consideration of this subject, see the notes on Genesis 27 (note).
Albert Barnes: Notes on the Bible - 1834
11:20: By faith Isaac blessed Jacob and Esau concerning things to come - see Gen 27:26-40. The meaning is, that he pronounced a blessing on them in respect to their future condition. This was by faith in God who had communicated it to him, and in full confidence that he would accomplish all that was here predicted. The act of faith here was simply what believes that all that God says is true. There were no human probabilities at the time when these prophetic announcements were made, which could have been the basis of his calculation, but all that he said must have rested merely on the belief that God had Rev_ealed it to him. A blessing was pronounced on each, of a very different nature, but Isaac had no doubt that both would be fulfilled.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:20: Gen 27:27-40, Gen 28:2, Gen 28:3
Geneva 1599
11:20 (8) By faith Isaac blessed Jacob and Esau concerning things to come.
(8) Isaac.
John Gill
11:20 By faith Isaac blessed Jacob and Esau,.... The history of this is in Gen 27:33. The former of these was a good man, and, though the youngest son, he is set before, and was blessed before the eldest; and the latter was a wicked man, and yet had a blessing; for temporal blessings are enjoyed in common: and this blessing was prophetic, it was concerning things to come. Jacob's blessing was plenty of temporal things, and under which may be signified the dews of divine grace, the fatness of God's house, the bread of life, and wine of divine love, which true Israelites partake of; also dominion over his brother, and government over nations, which had their accomplishment in his posterity; and may be expressive of the spiritual reign of the saints, and their dominion, by grace; and of the kingdom that shall hereafter be put to their hands; and of the extensiveness of Christ's kingdom in the latter day, who was to spring front him. Esau's blessings were merely temporal ones, and respected things future, which were fulfilled in his posterity; and these several blessings Isaac pronounced upon them by faith, believing they would be bestowed upon them; and so his faith answered to the account of faith in Heb 11:1. It may be asked, how Isaac can be said to have blessed Jacob by faith, when he was deceived by him? It is certain he took him to be Esau, when he blessed him, wherefore it was not the design of Isaac, though it was the will of God that he should bless him, Gen 27:18, but yet notwithstanding this, Isaac might do it in faith, believing that the person he blessed would be blessed, though he was mistaken in him; and which he confirmed when he did know him, Gen 27:33 to which the apostle may have respect; and besides, he blessed him after this, Gen 28:1.
John Wesley
11:20 Blessed - Gen 27:27, Gen 27:39; prophetically foretold the particular blessings they should partake of. Jacob and Esau - Preferring the elder before the younger.
Robert Jamieson, A. R. Fausset and David Brown
11:20 Jacob is put before Esau, as heir of the chief, namely, the spiritual blessing.
concerning things to come--Greek, "even concerning things to come": not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present.
11:2111:21: Հաւատո՛վք Յակովբ ՚ի մեռանելն իւրում, զիւրաքանչիւրոք յորդւոցն Յովսեփու օրհնեաց, եւ երկի՛ր եպագ ՚ի ծագ գաւազանի իւրոյ[4833]։ [4833] Ոմանք. Զիւրաքանչիւր յորդւոցն Յովսեփայ։
21 Հաւատո՛վ օրհնեց Յակոբը իր մեռնելու ժամանակ Յովսէփի որդիներից ամէն մէկին եւ երկրպագեց Աստծուն՝ իր գաւազանի ծայրին յենուած:
21 Հաւատքով Յակոբ իր մեռնելու ատենը՝ Յովսէփին որդիներէն իւրաքանչիւրը օրհնեց ու երկրպագութիւն ըրաւ իր գաւազանին գլխուն վրայ յենելով։
Հաւատովք Յակովբ ի մեռանելն իւրում զիւրաքանչիւր ոք յորդւոցն Յովսեփու օրհնեաց, եւ երկիր եպագ ի ծագ գաւազանի իւրոյ:

11:21: Հաւատո՛վք Յակովբ ՚ի մեռանելն իւրում, զիւրաքանչիւրոք յորդւոցն Յովսեփու օրհնեաց, եւ երկի՛ր եպագ ՚ի ծագ գաւազանի իւրոյ[4833]։
[4833] Ոմանք. Զիւրաքանչիւր յորդւոցն Յովսեփայ։
21 Հաւատո՛վ օրհնեց Յակոբը իր մեռնելու ժամանակ Յովսէփի որդիներից ամէն մէկին եւ երկրպագեց Աստծուն՝ իր գաւազանի ծայրին յենուած:
21 Հաւատքով Յակոբ իր մեռնելու ատենը՝ Յովսէփին որդիներէն իւրաքանչիւրը օրհնեց ու երկրպագութիւն ըրաւ իր գաւազանին գլխուն վրայ յենելով։
zohrab-1805▾ eastern-1994▾ western am▾
11:2121: Верою Иаков, умирая, благословил каждого сына Иосифова и поклонился на верх жезла своего.
11:21  πίστει ἰακὼβ ἀποθνῄσκων ἕκαστον τῶν υἱῶν ἰωσὴφ εὐλόγησεν, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ.
11:21. Πίστει (Unto-a-trust) Ἰακὼβ (an-Iakob,"ἀποθνήσκων (dying-off,"ἕκαστον (to-each) τῶν (of-the-ones) υἱῶν (of-sons) Ἰωσὴφ (of-an-Iosef) εὐλόγησεν, (it-goodly-fortheed-unto,"καὶ (and) προσεκύνησεν ( it-kissed-toward-unto ) ἐπὶ ( upon ) τὸ ( to-the-one ) ἄκρον ( to-extremitied ) τῆς ( of-the-one ) ῥάβδου ( of-a-rod ) αὐτοῦ . ( of-it )
11:21. fide Iacob moriens singulis filiorum Ioseph benedixit et adoravit fastigium virgae eiusBy faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
21. By faith Jacob, when he was a dying, blessed each of the sons of Joseph; and worshipped, upon the top of his staff.
11:21. By faith, Jacob, as he was dying, blessed each of the sons of Joseph; and he reverenced the summit of his rod.
11:21. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.
By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff:

21: Верою Иаков, умирая, благословил каждого сына Иосифова и поклонился на верх жезла своего.
11:21  πίστει ἰακὼβ ἀποθνῄσκων ἕκαστον τῶν υἱῶν ἰωσὴφ εὐλόγησεν, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ.
11:21. fide Iacob moriens singulis filiorum Ioseph benedixit et adoravit fastigium virgae eius
By faith Jacob, dying, blessed each of the sons of Joseph and adored the top of his rod.
11:21. By faith, Jacob, as he was dying, blessed each of the sons of Joseph; and he reverenced the summit of his rod.
11:21. By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Упоминаемая здесь вера Иакова весьма ясно открывается из самого содержания его благословений и произнесенных им при сем пророчеств, см. Быт XLVIII:13-21. - "И поклонился на верх жезла своего..." "Здесь апостол показывает, что Иаков не только сказал, но так надеялся на будущее, что показал его и самым делом. Так как от Ефрема имел восстать другой царь, то он и говорит: и поклонился на верх жезла своего, т.е. будучи уже старцем, он поклонился Иосифу, выражая имеющее быть поклонение ему от всего народа. Это отчасти уже исполнилось, когда ему кланялись братья, но должно было исполниться и после через десять поколений" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:21: Blessed both the sons of Joseph - That is, Ephraim and Manasseh. See the account and the notes. Gen 48:5, etc.
Worshipped, leaning upon the top of his staff - This subject is particularly considered in the note, See Gen 47:31 (note).
It appears, that at the time Joseph visited his father he was very weak, and generally confined to his couch, having at hand his staff; either that with which he usually supported his feeble body, or that which was the ensign of his office, as patriarch or chief of a very numerous family. The ancient chiefs, in all countries, had this staff or scepter continually at hand. See Homer throughout. It is said, Gen 48:2, that when Joseph came to see his father Jacob, who was then in his last sickness, Israel strengthened himself, and sat upon the bed. Still I conceive he had his staff or scepter at hand; and while sitting upon the bed, with his feet on the floor, he supported himself with his staff. When Joseph sware to him that he should be carried up from Egypt, he bowed himself on his bed's head, still supporting himself with his staff, which probably with this last act he laid aside, gathered up his feet, and reclined wholly on his couch. It was therefore indifferent to say that he worshipped or bowed himself on his staff or on his bed's head. But as שחה shachah signifies, not only to bow, but also to worship, because acts of adoration were performed by bowing and prostration; and as מטה mittah, a bed, by the change of the vowel points becomes matteh, a staff, hence the Septuagint have translated the passage Και προσεκυνησεν Ισραηλ επι το ακρον της ῥαβδου αυτου· And Israel bowed or worshipped on the head of his staff. This reading the apostle follows here literatim.
Wretched must that cause be which is obliged to have recourse to what, at best, is an equivocal expression, to prove and support a favourite opinion. The Romanists allege this in favor of image worship. This is too contemptible to require confutation. To make it speak this language the Rheims version renders the verse thus: By faith Jacob dying, blessed every one of the sons of Joseph, and adored the top of his rod. A pretty object of adoration, indeed, for a dying patriarch! Here the preposition επι upon, answering to the Hebrew על al, is wholly suppressed, to make it favor the corrupt reading of the Vulgate. This preposition is found in the Hebrew text, in the Greek version of the Seventy, the printed Greek text of the New Testament, and in every MS. yet discovered of this epistle. It is also found in the Syriac, Ethiopic, Arabic, and Coptic: in which languages the connection necessarily shows that it is not an idle particle: and by no mode of construction can the text be brought to support image worship, any more than it can to support transubstantiation.
Albert Barnes: Notes on the Bible - 1834
11:21: By faith Jacob, when he was a dying - Gen 47:31; 48:1-20. That is, when he was about to die. He saw his death near when he pronounced this blessing on Ephraim and Manasseh, the sons of Joseph.
And worshipped, leaning upon the top of his staff - This is an exact quotation from the Septuagint in Gen 47:31. The English version of that place is, "and Israel bowed himself upon the bed's head," which is a proper translation, in the main, of the word מטּה miTTah. That word, however, with different vowel points - מטּה maTTeh, means a branch, a bough, a rod, a staff, and the translators of the Septuagint have so rendered it. The Masoretic points are of no authority, and either translation, therefore, would be proper. The word rendered "head" in Gen 47:31 - "bed's head" - ראשׁ ro'sh, means properly head, but may there mean the top of anything, and there is no impropriety in applying it to the head or top of a staff. The word rendered in Gen 47:31 as "bowed" - וישׁתחו wayishtachuw - implies properly the idea of "worshipping." It is bowing, or prostration for the purpose of worship or homage.
Though the Septuagint and the apostle here have, therefore, given a somewhat different version from that commonly given of the Hebrew, and sustained by the Masoretic pointing, yet it cannot be demonstrated that the version is unauthorized, or that it is not a fair translation of the Hebrew. It has also the probabilities of the case in its favour. Jacob was tenderly affected in view of the goodness of God, and of the assurance that he would be conveyed from Egypt when he died, and buried in the land of his fathers. Deeply impressed with this, nothing was more natural than that the old man should lean Rev_erently forward and incline his head upon the top of his staff, and adore the covenant faithfulness of his God. Such an image is much more natural and probable than that he should "bow upon his bed's head" - a phrase which at best is not very intelligible. If this be the true account, then the apostle does not refer here to what was done when he "blessed the sons of Joseph," but to an act expressive of strong faith in God which had occurred just before. The meaning then is, "By faith when about to die he blessed the sons of Joseph; and by faith also he Rev_erently bowed before God in the belief that when he died his remains would be conveyed to the promised land, and expressed his gratitude in an act of worship, leaning Rev_erently on the top of his staff." The order in which these things are mentioned is of no consequence, and thus the whole difficulty in the case vanishes. Both the acts here referred to were expressive of strong confidence in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:21: faith: Gen. 48:5-22
and worshipped: Gen 47:31
Geneva 1599
11:21 (9) By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.
(9) Jacob.
John Gill
11:21 By faith Jacob, when he was a dying,.... Which was the usual time of blessing with the patriarchs; and the reason of it was, that what was said might be more attended to and regarded, and more strongly impressed upon the mind; and this is a proof that it was done in faith by Jacob, when there was no appearance of the fulfilment of these things, and it was not likely that he should see them; and this shows the truth of what the apostle says in Heb 11:1, blessed both the sons of Joseph; whose names were Ephraim and Manasseh; the form of blessing them is recorded in Gen 48:15 and which was done in faith, and under the direction and inspiration of the Spirit of God, as appears by his setting Ephraim before Manasseh, Gen 48:13 and when he delivered the blessing he firmly believed it would be fulfilled, though they were then in a strange land:
and worshipped, leaning upon the top of his staff; not that he "worshipped the top of his staff", as the Vulgate Latin version renders it, either his own, or Joseph's, or any little image upon the top of it; which would be an instance of idolatry, and not faith, contrary to the scope of the apostle; nor is there any need to interpret this of civil worship and respect paid to Joseph, as a fulfilment of his dream, and with a peculiar regard to Christ, of whom Joseph was a type; whereas, on the contrary, Joseph at this time bowed to his father, as was most natural and proper, Gen 48:12 nor is there any necessity of supposing a different punctuation of Gen 47:31 and that the true reading is not "mittah", a bed, but "matteh"; a staff, contrary to all the Targums (f), and the Talmud (g), which read "mittah", a bed, seeing it is not that place the apostle cites or refers to; for that was before the blessing of the sons of Joseph, but this was at the same time; and the apostle relates what is nowhere recorded in Genesis, but what he had either from tradition, or immediate revelation; or else he concludes it from the general account in Gen 48:1 and the sense is, that Jacob, having blessed the two sons of Joseph, being sat upon his bed, and weak, he leaned upon the top of his staff, and worshipped God, and gave praise and glory to him, that he had lived to see not only his son Joseph, but his seed also, see Gen 48:2.
(f) Onkelos, Jonathan & Jerusalem in Gen. xlvii. 31. (g) T. Bab. Megilla, fol. 16. 2.
John Wesley
11:21 Jacob when dying - That is, when near death. Bowing down on the top of his staff - As he sat on the side of his bed. Gen 48:16; Gen 47:31
Robert Jamieson, A. R. Fausset and David Brown
11:21 both the sons--Greek, "each of the sons" (Gen 47:29; Gen 48:8-20). He knew not Joseph's sons, and could not distinguish them by sight, yet he did distinguish them by faith, transposing his hands intentionally, so as to lay his right hand on the younger, Ephraim, whose posterity was to be greater than that of Manasseh: he also adopted these grandchildren as his own sons, after having transferred the right of primogeniture to Joseph (Gen 48:22).
and worshipped--This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph swear that he would bury him with his fathers in Canaan, not in Egypt. The assurance that Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on his bed to an attitude of worship. His faith, as Joseph's (Heb 11:22), consisted in his so confidentially anticipating the fulfilment of God's promise of Canaan to his descendants, as to desire to be buried there as his proper possession.
leaning upon the top of his staff-- Gen 47:31, Hebrew and English Version, "upon the bed's head." The Septuagint translates as Paul here. JEROME justly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's staff, having on it an image of Joseph's power, to which Jacob bowed in recognition of the future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated in English Version, sets it aside: the bed is alluded to afterwards (Gen 48:2; Gen 49:33), and it is likely that Jacob turned himself in his bed so as to have his face toward the pillow, Is 38:2 (there were no bedsteads in the East). Paul by adopting the Septuagint version, brings out, under the Spirit, an additional fact, namely, that the aged patriarch used his own (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim state here on his way to his heavenly city (Heb 11:13-14), wherein God had so wonderfully supported him. Gen 32:10, "With my staff I passed over Jordan, and now I am become," &c. (compare Ex 12:11; Mk 6:8). In 3Kings 1:47, the same thing is said of David's "bowing on his bed," an act of adoring thanksgiving to God for God's favor to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers" [DELITZSCH in ALFORD].
11:2211:22: Հաւատո՛վք Յովսէփ ՚ի վախճանել իւրում յիշեաց զելս որդւոցն Իսրայէլի, եւ վասն ոսկերաց իւրոց պատուիրեաց[4834]։ [4834] Ոմանք. ՚Ի վախճանելն իւ՛՛։
22 Հաւատո՛վ յիշեց Յովսէփը իր կեանքի վախճանին իսրայէացիների ելքը եւ իր ոսկորների վերաբերեալ պատուէր տուեց:
22 Հաւատքով Յովսէփ իր վախճանելու ատենը յիշեցուց Իսրայէլի որդիներուն Եգիպտոսէն ելլելը ու իր ոսկորներուն համար պատուէր տուաւ։
Հաւատովք Յովսէփ ի վախճանել իւրում յիշեաց զելս որդւոցն Իսրայելի, եւ վասն ոսկերաց իւրոց պատուիրեաց:

11:22: Հաւատո՛վք Յովսէփ ՚ի վախճանել իւրում յիշեաց զելս որդւոցն Իսրայէլի, եւ վասն ոսկերաց իւրոց պատուիրեաց[4834]։
[4834] Ոմանք. ՚Ի վախճանելն իւ՛՛։
22 Հաւատո՛վ յիշեց Յովսէփը իր կեանքի վախճանին իսրայէացիների ելքը եւ իր ոսկորների վերաբերեալ պատուէր տուեց:
22 Հաւատքով Յովսէփ իր վախճանելու ատենը յիշեցուց Իսրայէլի որդիներուն Եգիպտոսէն ելլելը ու իր ոսկորներուն համար պատուէր տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
11:2222: Верою Иосиф, при кончине, напоминал об исходе сынов Израилевых и завещал о костях своих.
11:22  πίστει ἰωσὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν ἰσραὴλ ἐμνημόνευσεν, καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο.
11:22. Πίστει (Unto-a-trust) Ἰωσὴφ (an-Iosef) τελευτῶν (finishing-of-unto) περὶ (about) τῆς (of-the-one) ἐξόδου (of-a-way-out) τῶν (of-the-ones) υἱῶν (of-sons) Ἰσραὴλ (of-an-Israel) ἐμνημόνευσεν, (it-remembered-of,"καὶ (and) περὶ (about) τῶν (of-the-ones) ὀστέων (of-en-bonings) αὐτοῦ (of-it) ἐνετείλατο . ( it-finished-in )
11:22. fide Ioseph moriens de profectione filiorum Israhel memoratus est et de ossibus suis mandavitBy faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
22. By faith Joseph, when his end was nigh, made mention of the departure of the children of Israel; and gave commandment concerning his bones.
11:22. By faith, Joseph, as he was dying, recalled the departure of the sons of Israel, and gave a commandment concerning his bones.
11:22. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones:

22: Верою Иосиф, при кончине, напоминал об исходе сынов Израилевых и завещал о костях своих.
11:22  πίστει ἰωσὴφ τελευτῶν περὶ τῆς ἐξόδου τῶν υἱῶν ἰσραὴλ ἐμνημόνευσεν, καὶ περὶ τῶν ὀστέων αὐτοῦ ἐνετείλατο.
11:22. fide Ioseph moriens de profectione filiorum Israhel memoratus est et de ossibus suis mandavit
By faith Joseph, when he was dying, made mention of the going out of the children of Israel and gave commandment concerning his bones.
11:22. By faith, Joseph, as he was dying, recalled the departure of the sons of Israel, and gave a commandment concerning his bones.
11:22. By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Иосиф слышал, что Бог возвестил и обещал Аврааму: тебе дам и семени твоему землю сию, и потому, будучи в чужой земле и еще не видя исполнения обещания, не падал духом, но веровал так, что и напоминал об исходе и сделал завещание о костях своих. Таким образом, он не только сам веровал, но и других возводил к вере" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:22: Joseph, when he died - Τελευτων, When he was dying, gave commandment concerning his bones. On this subject I refer the reader to the notes on Gen 50:25 (note). And I have this to add to the account I have given of the sarcophagus now in the British Museum, vulgarly called Alexander's coffin, that it is more probably the coffin of Joseph himself; and, should the time ever arrive in which the hieroglyphics on it shall he interpreted, this conjecture may appear to have had its foundation in truth.
Albert Barnes: Notes on the Bible - 1834
11:22: By faith Joseph, when he died - When about to die; see Gen 50:24-25.
Made mention of the departing of the children of Israel - Margin, "remembered." The meaning is, that he called this to their mind; he spake of it. "And Joseph said unto his brethren, I die; and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob." This prediction of Joseph could have rested only on faith in the promise of God. There were no events then occurring which would be likely to lead to this, and nothing which could be a basis of calculation that it would be so, except what God had spoken. The faith of Joseph, then, was simple confidence in God; and its strength was seen in his firm conviction that what had been promised would be fulfilled, even when there were no appearances that to human view justified it.
And gave commandment concerning his bones - Gen 50:25. "And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence." He had such a firm belief that they would possess the land of promise, that he exacted an oath of them that they would remove his remains with them, that he might be buried in the land of his fathers. He could not have exacted this oaths, nor could they have taken it, unless both he and they had a sure confidence that what God had spoken would be performed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:22: faith: Gen 50:24, Gen 50:25; Exo 13:19; Jos 24:32; Act 7:16
made mention of: or, remembered
Geneva 1599
11:22 (10) By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
(10) Joseph.
John Gill
11:22 By faith Joseph, when he died,.... The riches and honours of Joseph, as they could not secure him from death, so they did not make him unmindful of it; nor was he afraid of dying, or uneasy about it; nor did his prosperity make him proud, or above speaking to his brethren, nor revengeful to them, nor unthoughtful of their future afflictions; nor did his affluence of temporal things take off his regards to divine promises, nor weaken his faith in them, which is here commended in the following instances; as that at the time of his death,
he made mention of the departing of the children of Israel; that is, out of the land of Egypt: he remembered it himself, and put his brethren in mind of it, by speaking of it to their comfort, with great assurance; he knew they were well situated in the land of Egypt, and yet speaks of their departure out of it; he foresaw, and firmly believed they would be greatly afflicted in it, and that God would look upon them, and visit them, and bring them out of it, into the land of Canaan; all which shows the strength of his faith, and that it was about things not seen.
And gave commandment concerning his bones; and the command was a very strict one when he gave it; he took an oath of his brethren to fulfil it; it was concerning his bones, not his body, which shows that he believed their departure out of Egypt was at a great distance, when his flesh would be consumed, and only his bones left, as it was about two hundred years after his death; it respects the carrying them out of Egypt with them, and burying them in the land of Canaan, when they came there; and this is an instance of his humility, in choosing to lie with his fathers, rather than with the kings, and great men in Egypt, and of his care to prevent idolatry, which he might observe the Egyptians would be prone unto: and this command was a great instance of Joseph's faith, that the children of Israel would return to Canaan, and which might serve greatly to confirm their faith in it; it also shows his belief of the resurrection of the dead, and of his enjoying the heavenly inheritance, signified by the land of Canaan; See Gen 50:24, the Papists, from hence, plead for the relics of saints; but it should be observed, that it was at the request, and by the command of Joseph, that his bones were preserved, which is not the case of the saints, whose relics are pleaded for; besides, these were the true and real bones of Joseph, whereas the relics of the saints are only pretended; to which may be added, that the bones of Joseph, were ordered to be buried, not to be showed for a sight, much less worshipped, as Popish relics are. Joseph's coffin, the Jews say (h), was put into the river Nile; and so says Patricides (i), an Arabic writer: others say it was in the buryingplace of the kings, until it was taken up and removed by Moses.
(h) T. Bab. Sota, fol. 13. 1. (i) Apud Hottinger. Smegma Oriental. l. 1. c. 8. p. 379.
John Wesley
11:22 Concerning his bones - To be carried into the land of promise.
Robert Jamieson, A. R. Fausset and David Brown
11:22 when he died--"when dying."
the departing--"the exodus" (Gen 50:24-25). Joseph's eminent position in Egypt did not make him regard it as his home: in faith he looked to God's promise of Canaan being fulfilled and desired that his bones should rest there: testifying thus: (1) that he had no doubt of his posterity obtaining the promised land: and (2) that he believed in the resurrection of the body, and the enjoyment in it of the heavenly Canaan. His wish was fulfilled (Josh 24:32; Acts 4:16).
11:2311:23: Հաւատովք՝ զՄովսէս իբրեւ ծնան, թաքուցաւ ամիսս երիս ՚ի հարց իւրոց. քանզի տեսին կայտառ զմանուկն, եւ ո՛չ զանգիտեցին ՚ի հրամանէ թագաւորին[4835]։ [4835] Օրինակ մի. Թաքուցին ամիսս։
23 Հաւատո՛վ է, որ, երբ Մովսէսին ծնեցին, նրա ծնողները երեք ամիս թաքցրին նրան, քանզի տեսան կայտառ մանկանը եւ չվախեցան թագաւորի հրամանից:
23 Հաւատքով, երբ ծնաւ Մովսէս, իր ծնողներուն ձեռքով երեք ամիս գաղտուկ պահուեցաւ. վասն զի տղան գեղեցիկ տեսան ու չվախցան թագաւորին հրամանէն։
Հաւատովք [54]զՄովսէս իբրեւ ծնան``, թաքուցաւ ամիսս երիս ի հարց իւրոց, քանզի տեսին կայտառ զմանուկն, եւ ոչ զանգիտեցին ի հրամանէ թագաւորին:

11:23: Հաւատովք՝ զՄովսէս իբրեւ ծնան, թաքուցաւ ամիսս երիս ՚ի հարց իւրոց. քանզի տեսին կայտառ զմանուկն, եւ ո՛չ զանգիտեցին ՚ի հրամանէ թագաւորին[4835]։
[4835] Օրինակ մի. Թաքուցին ամիսս։
23 Հաւատո՛վ է, որ, երբ Մովսէսին ծնեցին, նրա ծնողները երեք ամիս թաքցրին նրան, քանզի տեսան կայտառ մանկանը եւ չվախեցան թագաւորի հրամանից:
23 Հաւատքով, երբ ծնաւ Մովսէս, իր ծնողներուն ձեռքով երեք ամիս գաղտուկ պահուեցաւ. վասն զի տղան գեղեցիկ տեսան ու չվախցան թագաւորին հրամանէն։
zohrab-1805▾ eastern-1994▾ western am▾
11:2323: Верою Моисей по рождении три месяца скрываем был родителями своими, ибо видели они, что дитя прекрасно, и не устрашились царского повеления.
11:23  πίστει μωϊσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως.
11:23. Πίστει (Unto-a-trust) Μωυσῆς (a-Mouses) γεννηθεὶς (having-been-generated-unto) ἐκρύβη ( it-had-been-concealed ) τρίμηνον ( to-three-monthed ) ὑπὸ (under) τῶν (of-the-ones) πατέρων (of-fathers) αὐτοῦ, (of-it,"διότι (through-which-a-one) εἶδον ( they-had-seen ) ἀστεῖον ( to-town-belonged ) τὸ (to-the-one) παιδίον (to-a-childlet) καὶ (and) οὐκ (not) ἐφοβήθησαν (they-were-feareed-unto) τὸ (to-the-one) διάταγμα (to-an-arranging-through-to) τοῦ (of-the-one) βασιλέως. (of-a-ruler-of)
11:23. fide Moses natus occultatus est mensibus tribus a parentibus suis eo quod vidissent elegantem infantem et non timuerunt regis edictumBy faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king's edict.
23. By faith Moses, when he was born, was hid three months by his parents, because they saw he was a goodly child; and they were not afraid of the king’s commandment.
11:23. By faith, Moses, after being born, was hidden for three months by his parents, because they had seen that he was a graceful infant, and they did not fear the king’s edict.
11:23. 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.
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:

23: Верою Моисей по рождении три месяца скрываем был родителями своими, ибо видели они, что дитя прекрасно, и не устрашились царского повеления.
11:23  πίστει μωϊσῆς γεννηθεὶς ἐκρύβη τρίμηνον ὑπὸ τῶν πατέρων αὐτοῦ, διότι εἶδον ἀστεῖον τὸ παιδίον, καὶ οὐκ ἐφοβήθησαν τὸ διάταγμα τοῦ βασιλέως.
11:23. fide Moses natus occultatus est mensibus tribus a parentibus suis eo quod vidissent elegantem infantem et non timuerunt regis edictum
By faith Moses, when he was born, was hid three months by his parents: because they saw he was a comely babe, and they feared not the king's edict.
11:23. By faith, Moses, after being born, was hidden for three months by his parents, because they had seen that he was a graceful infant, and they did not fear the king’s edict.
11:23. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Сказав об Авеле, Ное, Аврааме, Исааке, Иакове, Иосифе, которые все славны и знамениты, апостол потом еще усиливает утешение, представляя в пример лица неизвестные..., начинает с родителей Моисея, людей неизвестных и не имевших ничего такого, что имел сын... Фараон повелел истребить всех младенцев мужеского пола, и никто не избег опасности. Почему же они надеялись спасти свое дитя? По вере. Какой вере? Зане видеша, говорит, красно отроча. Самый вид его располагал их к вере (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:23: By faith Moses, etc. - See the notes on Exo 2:2, and Act 7:20 (note). We know that Moses was bred up at the Egyptian court, and there was considered to be the son of Pharaoh's daughter; and probably might have succeeded to the throne of Egypt: but, finding that God had visited his people, and given them a promise of spiritual and eternal blessings, he chose rather to take the lot of this people, i.e. God as his portion for ever, than to enjoy the pleasures of sin, which, however gratifying to the animal senses, could only be προσκαιρον, temporary.
After the 23d verse, there is a whole clause added by DE, two copies of the Itala, and some copies of the Vulgate. The clause is the following: Πιστει μεγας γενομενος Μωΰσης ανειλεν τον Αιγυπτιον, κατανοων την ταπεινωσιν των αδελφων αὑτου. By faith Moses, when he was grown up, slew the Egyptian, considering the oppression of his own brethren. This is a remarkable addition, and one of the largest in the whole New Testament. It seems to have been collected from the history of Moses as given in Exodus, and to have been put originally into the margin of some MS., from which it afterwards crept into the text.
Albert Barnes: Notes on the Bible - 1834
11:23: By faith Moses, when he was born - That is, by the faith of his parents. The faith of Moses himself is commended in the following verses. The statement of the apostle here is, that his parents were led to preserve his life by their confidence in God. They believed that he was destined to some great purpose, and that he would be spared, notwithstanding all the probabilities against it, and all the difficulties in the case.
Was hid three months of his parents - By his parents. In Exo 2:2, it is said that it was done "by his mother." The truth doubtless was, that the mother was the agent in doing it - since the concealment, probably, could be better effected by one than where two were employed - but that the father also concurred in it is morally certain. The concealment was, at first, probably in their own house. The command seems to have been Exo 1:22, that the child should be cast into the river as soon as born. This child was concealed in the hope that some way might be found out by which his life might be spared.
Because they saw he was a proper child - A fair, or beautiful child - ἀστεῖον asteion. The word properly means "pertaining to a city" - (from ἄστυ astu, a city); then urbane, polished, elegant; then fair, beautiful. In Act 7:20, it is said that he was "fair to God," (Margin,); that is, exceedingly fair, or very handsome. His extraordinary beauty seems to have been the reason which particularly influenced his parents to attempt to preserve him. It is not impossible that they supposed that his uncommon beauty indicated that he was destined to some important service in life, and that they were on that account the more anxious to save him.
And they were not afraid of the king's commandment - Requiring that all male children should be given up to be thrown into the Nile. That is, they were not so alarmed, or did not so dread the king, as to be induced to comply with the command. The strength of the faith of the parents of Moses, appears:
(1) because the command of Pharaoh to destroy all the male children was positive, but they had so much confidence in God as to disregard it.
(2) because there was a strong improbability that their child could be saved. They themselves found it impossible to conceal him longer than three months, and when it was discovered, there was every probability that the law would be enforced and that the child would be put to death. Perhaps there was reason also to apprehend that the parents would be punished for disregarding the authority of the king.
(3) because they probably believed that their child was destined to some important work. They thus committed him to God instead of complying with the command of an earthly monarch, and against strong probabilities in the ease, they believed that it was possible that in some way he might be preserved alive. The remarkable result showed that their faith was not unfounded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:23: faith: Exo 2:2-10; Act 7:20
a proper child: That is, a fine, beautiful, or fair child, as our translators render αστειος [Strong's G791] in Act 7:20; which was in their time the sense of proper, from the French propre.
and they: Heb 13:6; Psa 56:4, Psa 118:6; Isa 8:12, Isa 8:13, Isa 41:10, Isa 41:14, Isa 51:7, Isa 51:12; Dan 3:16-18; Dan 6:10; Mat 10:28; Luk 12:4, Luk 12:5
the king's: Exo 1:16, Exo 1:22
Geneva 1599
11:23 (11) 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 (o) afraid of the king's commandment.
(11) Moses.
John Gill
11:23 By faith Moses, when he was born,.... Which is to be understood, not of the faith of Moses, but of the faith of his parents, at the time of his birth; which was when Pharaoh had published an edict, ordering every male child to be cast into the river; but instead of obeying this order, Moses was hid three months of his parents; that is, in his father's house, as it is said in Acts 7:20 and is here expressed in the Ethiopic version. According to the Targumist (k), his mother went with him but six months, at the end of which he was born, and that she hid him three months, which made up the nine, the time in which a woman usually goes with child; and after that she could conceal him no longer: the hiding of him is here ascribed to both his parents, though in Ex 2:2 it is represented as the act of his mother; which, no doubt, was done, with the knowledge, advice, and consent of his father; and the Septuagint there renders it, "they hid him"; though the order of the history makes it necessary that it should be read in the singular. Parents ought to take care of their children; and persons may lawfully hide themselves, or others, from the cruelty of tyrants, and that as long as they can, for their safety; and this was so far from being wrong in the parents of Moses, that it is commended, as an instance of faith: they believed the promise in general, that God would deliver the people of Israel; they believed this to be about the time of their deliverance, and had some intimation, that this child in particular would be the deliverer, because they saw he was a proper child; not only of a goodly and beautiful countenance, but that he was peculiarly grateful and acceptable to God; they perceived something remarkable in him, which to them was a token that he would be the deliverer of God's people, and therefore they hid him; See Gill on Acts 7:20.
And they were not afraid of the king's commandment; nor did they observe it, for it was contrary to nature, and to the laws of God, and to the promise of God's multiplying of that people, and to their hopes of deliverance: there is a great deal of courage and boldness in faith; and though faith may be weakened, it cannot be lost; and a weak faith is taken notice of, as here; for though they feared not at first, they seem to be afraid afterwards; but when God designs to work deliverance, nothing shall prevent.
(k) Jonathan ben Uzziel in Exod. ii. 2.
John Wesley
11:23 They saw - Doubtless with a divine presage of things to come.
Robert Jamieson, A. R. Fausset and David Brown
11:23 parents--So the Septuagint has the plural, namely, Amram and Jochebed (Num 26:59); but in Ex 2:2, the mother alone is mentioned; but doubtless Amram sanctioned all she did, and secrecy. being their object, he did not appear prominent in what was done.
a proper child--Greek, "a comely child." Acts 7:20, "exceeding fair," Greek, "fair to God." The "faith" of his parents in saving the child must have had some divine revelation to rest on (probably at the time of his birth), which marked their "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign" appointed by God to assure their faith.
the king's commandment--to slay all the males (Ex 1:22).
11:2411:24: Հաւատովք Մովսէս իբրեւ աճեաց՝ ուրացաւ կոչել որդի դստերն փարաւոնի[4836]. [4836] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Թերմոթէս. կամ՝ Թերմոթիս է անուն դստերն փարաւոնի։
24 Հաւատո՛վ է, որ Մովսէսը, երբ մեծացաւ, մերժեց Փարաւոնի դստեր որդի կոչուել.
24 Հաւատքով Մովսէս, երբ մեծցաւ, չընդունեց Փարաւոնին աղջկան որդի կոչուիլ.
Հաւատովք Մովսէս, իբրեւ աճեաց, ուրացաւ կոչել որդի դստերն փարաւոնի:

11:24: Հաւատովք Մովսէս իբրեւ աճեաց՝ ուրացաւ կոչել որդի դստերն փարաւոնի[4836].
[4836] Ամենայն գրչագիրք համաձայն մերումս ՚ի լուս՛՛. այսր համարոյ նշանակեն. Թերմոթէս. կամ՝ Թերմոթիս է անուն դստերն փարաւոնի։
24 Հաւատո՛վ է, որ Մովսէսը, երբ մեծացաւ, մերժեց Փարաւոնի դստեր որդի կոչուել.
24 Հաւատքով Մովսէս, երբ մեծցաւ, չընդունեց Փարաւոնին աղջկան որդի կոչուիլ.
zohrab-1805▾ eastern-1994▾ western am▾
11:2424: Верою Моисей, придя в возраст, отказался называться сыном дочери фараоновой,
11:24  πίστει μωϊσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς φαραώ,
11:24. Πίστει (Unto-a-trust) Μωυσῆς ( a-Mouses ) μέγας ( great ) γενόμενος ( having-had-became ) ἠρνήσατο ( it-denied-unto ) λέγεσθαι (to-be-forthed) υἱὸς (a-son) θυγατρὸς (of-a-daughter) Φαραώ, (of-a-Farao,"
11:24. fide Moses grandis factus negavit se esse filium filiae PharaonisBy faith Moses, when he was grown up, denied himself to be the son of Pharao's daughter:
24. By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter;
11:24. By faith, Moses, after growing up, denied himself a place as the son of Pharaoh’s daughter,
11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;
By faith Moses, when he was come to years, refused to be called the son of Pharaoh' s daughter:

24: Верою Моисей, придя в возраст, отказался называться сыном дочери фараоновой,
11:24  πίστει μωϊσῆς μέγας γενόμενος ἠρνήσατο λέγεσθαι υἱὸς θυγατρὸς φαραώ,
11:24. fide Moses grandis factus negavit se esse filium filiae Pharaonis
By faith Moses, when he was grown up, denied himself to be the son of Pharao's daughter:
11:24. By faith, Moses, after growing up, denied himself a place as the son of Pharaoh’s daughter,
11:24. By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25: Апостол как бы так говорит им: никто из вас не оставил ни царского двора, и двора великолепного, ни таких сокровищ, и не отказался быть царским сыном, когда это было возможно, как сделал Моисей. А что он не просто отказался от этого, апостол объяснил, сказав: отвержеся т.е., пренебрег, погнушался... (Злат.). - "Лучше захотел страдать с народом Божьим..." "Вы, говорит, страдаете сами за себя; а он предпочел страдать за других и добровольно подверг себя таким опасностям, тогда как мог бы и жить благочестиво, и пользоваться благами" (Злат.). - "Нежели иметь временное, греховное наслаждение..." Грехом называется здесь нежелание страдать вместе с другими: это, говорит, он считал грехом. Если же так, то великое благо - страдание, которому он добровольно подвергся, оставив царский двор. Он сделал это, провидя нечто великое (Злат.). - "Поношение Христово почел для себя богатством..." Что значит поношение Христово? То есть такое поношение, которое вы терпите, поношение, которое терпел Христос, или то, что он потерпел за Христа, когда злословили его за камень, из которого он извел воду: камень же, говорит, бе Христос (1Кор.Х, 4). Когда бывает поношение Христово? Когда мы, оставляя отеческие обычаи, терпим поругание, когда, страдая, прибегаем к Богу... Поношение Христово в том, чтобы терпеть до конца и до последнего издыхания, подобно как Сам Он терпел... Поношение Христово в том, когда кто терпит поношение от своих, от тех, кому благодетельствует... Жизнь, исполненная удовольствий, есть греховная, а исполненная поношений - Христова... (Злат.).
Albert Barnes: Notes on the Bible - 1834
11:24: By faith Moses - He had confidence in God when he called him to be the leader of his people. He believed that he was able to deliver them, and he so trusted in him that he was willing at his command to forego the splendid prospects which opened before him in Egypt. "When he was come to years." Greek "being great;" that is, when he was grown up to manhood. He was at that time forty years of age; see the notes on Act 7:23. He took this step, therefore, in the full maturity of his judgment, and when there was no danger of being influenced by the ardent passions of youth.
Refused to be called the son of Pharaoh's daughter - When saved from the ark in which he was placed on the Nile, he was brought up for the daughter of Pharaoh; Exo 2:9. He seems to have been adopted by her, and trained up as her own son. What prospects this opened before him is not certainly known. There is no probability that he would he the heir to the crown of Egypt, as is often affirmed, for there is no proof that the crown descended in the line of daughters; nor if it did, is there any probability that it would descend on an adopted son of a daughter. But his situation could not but be regarded as highly honorable, and as attended with great advantages. It gave him the opportunity of receiving the best education which the times and country afforded - an opportunity of which he seems to have availed himself to the utmost; notes, Act 7:22. It would doubtless be connected with important offices in the state. It furnished the opportunity of a life of ease and pleasure - such as they commonly delight in who reside at courts. And it doubtless opened before him the prospect of wealth - for there is no improbability in supposing that he would be the heir of the daughter of a rich monarch. Yet all this, it is said, he "refused." There is indeed no express mention made of his formaliy and openly refusing it, but his leaving the court, and identifying himself with his oppressed countrymen, was in fact a refusal of these high honors, and of these brilliant prospects. It is not impossible that when he became acquainted with his real history, there was some open and decided refusal on his part, to be regarded as the son of the daughter of this pagan monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:24: when: Exo 2:10; Act 7:21-24
John Gill
11:24 By faith Moses, when he was come to years,.... Or "was great"; a nobleman in Pharaoh's court; or when he was arrived to great knowledge, being learned in all the wisdom of the Egyptians; or rather when he was well advanced in years, being full forty years of age, Acts 7:22
refused to be called the son of Pharaoh's daughter; by whom Moses was taken up out of the water; by whom he was named, and provided for; she reckoned him as her own son, and designed him for Pharaoh's successor, as Josephus reports (l): he refused all this honour, both in words, and by facts; he denied that he was the son of Pharaoh's daughter, as the words will bear to be rendered; for to be "called", often signifies only to "be"; and by taking part with the Israelites, and against the Egyptians, he plainly declared that his descent was from the former, and not the latter: and this discovered great faith; and showed that he preferred being called an Israelite to any earthly adoption, and the care of the church, and people of God, to his own worldly honour and interest; and that he believed the promises of God, before the flatteries of a court; and esteemed afflictions and reproaches, with the people of God, and for his sake, better than sinful pleasures, and earthly riches, as in the following words. Of Pharaoh's daughter; see Gill on Acts 7:21.
(l) Antiqu. l. 2. c. 9. sect. 7.
John Wesley
11:24 Refused to be called - Any longer.
Robert Jamieson, A. R. Fausset and David Brown
11:24 So far from faith being opposed to Moses, he was an eminent example of it [BENGEL].
refused--in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as JOSEPHUS says, with the consent of the king. JOSEPHUS states that when a child, he threw on the ground the diadem put on him in jest, a presage of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose (Heb 11:25-26) things, the very last which flesh and blood relish.
11:2511:25: լաւ համարեցաւ չարչարել ընդ ժողովրդեանն Աստուծոյ, քան առ ժամանակ մի վայելել ՚ի մեղս։
25 նախընտրեց չարչարուել Աստծու ժողովրդի հետ, քան միառժամանակ մեղապարտ հաճոյքներ վայելել.
25 Քանզի աւելի աղէկ սեպեց Աստուծոյ ժողովուրդին հետ չարչարուիլ, քան թէ մեղքին ժամանակաւոր զուարճութիւնը վայելել։
լաւ համարեցաւ չարչարել ընդ ժողովրդեանն Աստուծոյ, քան առ ժամանակ մի վայելել ի մեղս:

11:25: լաւ համարեցաւ չարչարել ընդ ժողովրդեանն Աստուծոյ, քան առ ժամանակ մի վայելել ՚ի մեղս։
25 նախընտրեց չարչարուել Աստծու ժողովրդի հետ, քան միառժամանակ մեղապարտ հաճոյքներ վայելել.
25 Քանզի աւելի աղէկ սեպեց Աստուծոյ ժողովուրդին հետ չարչարուիլ, քան թէ մեղքին ժամանակաւոր զուարճութիւնը վայելել։
zohrab-1805▾ eastern-1994▾ western am▾
11:2525: и лучше захотел страдать с народом Божиим, нежели иметь временное греховное наслаждение,
11:25  μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῶ λαῶ τοῦ θεοῦ ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν,
11:25. μᾶλλον (more-such) ἑλόμενος ( having-had-sectioned ) συνκακουχεῖσθαι ( to-disruptively-hold-together-unto ) τῷ (unto-the-one) λαῷ (unto-a-people) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἢ (or) πρόσκαιρον (to-timed-toward) ἔχειν (to-hold) ἁμαρτίας (of-an-un-adjusting-along-unto) ἀπόλαυσιν, (to-a-reveling-off,"
11:25. magis eligens adfligi cum populo Dei quam temporalis peccati habere iucunditatemRather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
25. choosing rather to be evil entreated with the people of God, than to enjoy the pleasures of sin for a season;
11:25. choosing to be afflicted with the people of God, rather than to have the pleasantness of sin for a time,
11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season:

25: и лучше захотел страдать с народом Божиим, нежели иметь временное греховное наслаждение,
11:25  μᾶλλον ἑλόμενος συγκακουχεῖσθαι τῶ λαῶ τοῦ θεοῦ ἢ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν,
11:25. magis eligens adfligi cum populo Dei quam temporalis peccati habere iucunditatem
Rather choosing to be afflicted with the people of God than to have the pleasure of sin for a time:
11:25. choosing to be afflicted with the people of God, rather than to have the pleasantness of sin for a time,
11:25. Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;
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Albert Barnes: Notes on the Bible - 1834
11:25: Choosing rather to suffer affliction with the people of God - With those whom God had chosen to he his people - the Israelites. They were then oppressed and down-trodden; but they were the descendants of Abraham, and were those whom God had designed to be his special people. Moses saw that if he cast in his lot with them, he must expect trials. They were poor, and crushed, and despised - a nation of slaves. If he identified himself with them, his condition would be like theirs - one of great trial; if he sought to elevate and deliver them, such an undertaking could not but be one of great peril and hardship. Trial and danger, want and care would follow from any course which he could adopt, and he knew that an effort to rescue them from bondage must be attended with the sacrifice of all the comforts and honor which he enjoyed at court. Yet he "chose" this. He on the whole preferred it. He left the court, not because he was driven away; not because there was nothing there to gratify ambition or to he a stimulus to avarice; and not on account of harsh treatment - for there is no intimation that he was not treated with all the respect and honor due to his station, his talents, and his learning, but because he deliberately preferred to share the trials and sorrows of the friends of God. So every one who becomes a friend of God and casts in his lot with his people, though he may anticipate that it will be attended with persecution, with poverty, and with scorn, prefers this to all the pleasures of a life of gaiety and sin, and to the most brilliant prospects of wealth and fame which this world can offer.
Than to enjoy the pleasures of sin for a season - We are not to suppose that Moses, even at the court of Pharaoh, was leading a life of vicious indulgence. The idea is, that sins were practiced there such as those in which pleasure is sought, and that if he had remained there it must have been because he loved the pleasures of a sinful court and a sinful life rather than the favour of God. We may learn from this:
(1) that there is a degree of pleasure in sin. It does not deserve to be called happiness, and the apostle does not call it so. It is "pleasure," excitement, hilarity, merriment, amusement. Happiness is more solid and enduring than "pleasure;" and solid happiness is not found in the ways of sin. But it cannot be denied that there is a degree of pleasure which may be found in amusement; in the excitement of the ball-room; in feasting and Rev_elry; in sensual enjoyments. All which wealth and splendour; music and dancing; sensual gratifications, and the more refined pursuits in the circles of fashion, can furnish, may be found in a life of irreligion; and if disappointment, and envy, and sickness, and mortified pride, and bereavements do not occur, the children of vanity and sin can find no inconsiderable enjoyment in these things. They say they do; and there is no reason to doubt the truth of their own testimony in the case. They call it a "life of pleasure;" and it is not proper to withhold from it the appellation which they choose to give it. It is not the most pure or elevated kind of enjoyment, but it would be unjust to deny that there is any enjoyment in such a course.
(2) it is only "for a season." It will all soon pass away. Had Moses lived at the court of Pharaoh all his days, it would have been only for a little "season." These pleasures soon vanish, because:
(a) life itself is short at best, and if a career of "pleasure" is pursued through the whole of the ordinary period allotted to man, it is very brief.
(b) Those who live for pleasure often abridge their own lives. Indulgence brings disease in its train, and the volaries of sensuality usually die young. The art has never been yet discovered of combining intemperance and sensuality with length of days. If a man wishes a reasonable prospect of long life, he must be temperate and virtuous. Indulgence in vice wears out the nervous and muscular system, and destroys the powers of life - just as a machine without balance-wheel or governor would soon tear itself to pieces.
(c) Calamity, disappointment, envy, and rivalship mar such a life of pleasure - and he who enters on it, from causes which he cannot control, finds it very short. And,
(d) compared with eternity, O how brief is the longest life spent in the ways of sin! Soon it must be over - and then the unpardoned sinner enters on an immortal career where pleasure is foRev_er unknown!
(3) in view of all the "pleasures" which sin can furnish, and in view of the most brilliant prospects which this world can hold out, religion enables man to pursue a different path. They who become the friends of God are willing to give up all those fair and glittering anticipations, and to submit to whatever trials may be incident to a life of self-denying piety. Religion, with all its privations and sacrifices, is preferred, nor is there ever occasion to regret the choice. Moses deliberately made that choice; nor in all the trials which succeeded it - in all the cares incident to his great office in conducting the children of Israel to the promised land - in all their ingratitude and rebellion - is there the least evidence that he ever once wished himself back again that he might enjoy "the pleasures of sin" in Egypt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:25: Choosing: Heb 10:32; Job 36:21; Psa 84:10; Mat 5:10-12, Mat 13:21; Act 7:24, Act 7:25, Act 20:23, Act 20:24; Rom 5:3, Rom 8:17, Rom 8:18, Rom 8:35-39; Co2 5:17; Col 1:24; Th2 1:3-6; Ti2 1:8; Ti2 2:3-10, Ti2 3:11, Ti2 3:12; Jam 1:20; Pe1 1:6, Pe1 1:7, Pe1 4:12-16
the people: Heb 4:9; Psa 47:9; Pe1 2:10
the pleasures: Job 20:5, Job 21:11-13; Psa 73:18-20; Isa 21:4, Isa 47:8, Isa 47:9; Luk 12:19, Luk 12:20; Luk 16:25; Jam 5:5; Rev 18:7
Geneva 1599
11:25 Choosing rather to suffer affliction with the people of God, than to enjoy the (p) pleasures of sin for a season;
(p) Such pleasures as he could not enjoy, unless he provoked God's wrath against him.
John Gill
11:25 Choosing rather to suffer affliction with the people of God,.... The Israelites, who were God's chosen and peculiar people, and were the true worshippers of him; Moses chose to be with those: the company and conversation of such is most eligible to every good man, because God is with them; his word and ordinances are with them; there are large provisions of grace in the midst of them; so that it is profitable, delightful, and honourable, to be among them, and is attended with comfort, peace, and satisfaction: but then those are a poor, and an afflicted people; affliction is with them, for the sake of God, and Christ, and the truths which they profess, and the worship and service they are engaged in; and their afflictions are many and grievous: and now Moses chose to suffer these with them, to suffer the same afflictions they did, and to sympathize with them: and this was more eligible to him,
than to enjoy the pleasures of sin for a season: meaning, either the pleasures, honours, and riches in Pharaoh's court, attended with sin; as indulging himself in the luxury of a court, when his brethren were in distress; approving Pharaoh's cruelty and persecution, at least conniving at it, and not opposing it, which could not be without sin; carrying himself as the son of Pharaoh's daughter, when he was an Hebrew; and preferring his own ease to the deliverance of his people; and now these, had he continued at court, would have been but for a short season: or else sinful lusts in general are intended, in which men promise themselves much pleasure, when it is only imaginary, and lasts but for a while neither; and both may be intended, and are what the Jews call (m) , "pleasures for a moment", or momentary ones. And the reasons which might induce Moses, and so every good man, to such a choice, may be taken partly from the nature of afflictions themselves, which are such that God has chosen for them, and appointed them unto, and which he gives them to suffer for his name, and which are an honour to them, and issue in their good, and in the glory of God; and partly from the nature of sinful pleasures; there is no solidity, nor satisfaction, in the best of worldly enjoyments; there can be no true pleasure in sin; there is always bitterness in the end, and it issues in death, if grace prevent not: now it was by faith Moses made this choice, for it is manifestly contrary to flesh and blood: it showed him to be a man thoroughly acquainted with the nature of sin; and that he looked beyond the things of sense and time, to those of eternity.
(m) Aben Ezra in Psal. xxiii. 4.
Robert Jamieson, A. R. Fausset and David Brown
11:25 He balanced the best of the world with the worst of religion, and decidedly chose the latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured.
for a season--If the world has "pleasure" (Greek, "enjoyment") to offer, it is but "for a season." If religion bring with it "affliction," it too is but for a season; whereas its "pleasures are for evermore."
11:2611:26: Կարեւո՛ր համարեցաւ զնախատինսն Քրիստոսի, քան զմեծութիւն գանձուցն Եգիպտացւոց. զի հայեցեալ ա՛կն ունէր վարձուցն հատուցման[4837]։ [4837] Ոմանք. Քանզի հայեցեալ։
26 կարեւոր համարեց Քրիստոսի կրած նախատինքները, քան Եգիպտոսի գանձերի առատութիւնը. որովհետեւ, աչքերը յառած, վարձատրութեան էր սպասում:
26 Աւելի մեծ հարստութիւն սեպեց Քրիստոսին նախատինքը՝ քան թէ Եգիպտոսին գանձերը. վասն զի դիտելով կը սպասէր վարձքին հատուցումին։
[55]Կարեւոր համարեցաւ զնախատինսն Քրիստոսի քան [56]զմեծութիւն գանձուցն`` Եգիպտացւոց, զի հայեցեալ ակն ունէր վարձուցն հատուցման:

11:26: Կարեւո՛ր համարեցաւ զնախատինսն Քրիստոսի, քան զմեծութիւն գանձուցն Եգիպտացւոց. զի հայեցեալ ա՛կն ունէր վարձուցն հատուցման[4837]։
[4837] Ոմանք. Քանզի հայեցեալ։
26 կարեւոր համարեց Քրիստոսի կրած նախատինքները, քան Եգիպտոսի գանձերի առատութիւնը. որովհետեւ, աչքերը յառած, վարձատրութեան էր սպասում:
26 Աւելի մեծ հարստութիւն սեպեց Քրիստոսին նախատինքը՝ քան թէ Եգիպտոսին գանձերը. վասն զի դիտելով կը սպասէր վարձքին հատուցումին։
zohrab-1805▾ eastern-1994▾ western am▾
11:2626: и поношение Христово почел большим для себя богатством, нежели Египетские сокровища; ибо он взирал на воздаяние.
11:26  μείζονα πλοῦτον ἡγησάμενος τῶν αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ χριστοῦ, ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν.
11:26. μείζονα (to-more-great) πλοῦτον (to-wealthed) ἡγησάμενος ( having-led-unto ) τῶν (of-the-ones) Αἰγύπτου (of-an-Aiguptos) θησαυρῶν (of-en-placings) τὸν ( to-the-one ) ὀνειδισμὸν ( to-a-reproaching-of ) τοῦ ( of-the-one ) χριστοῦ , ( of-Anointed ,"ἀπέβλεπεν (it-was-viewing-off) γὰρ (therefore) εἰς (into) τὴν (to-the-one) μισθαποδοσίαν. (to-a-pay-giving-off-unto)
11:26. maiores divitias aestimans thesauro Aegyptiorum inproperium Christi aspiciebat enim in remunerationemEsteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
26. accounting the reproach of Christ greater riches than the treasures of Egypt: for he looked unto the recompense of reward.
11:26. valuing the reproach of Christ to be a greater wealth than the treasures of the Egyptians. For he looked forward to his reward.
11:26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward:

26: и поношение Христово почел большим для себя богатством, нежели Египетские сокровища; ибо он взирал на воздаяние.
11:26  μείζονα πλοῦτον ἡγησάμενος τῶν αἰγύπτου θησαυρῶν τὸν ὀνειδισμὸν τοῦ χριστοῦ, ἀπέβλεπεν γὰρ εἰς τὴν μισθαποδοσίαν.
11:26. maiores divitias aestimans thesauro Aegyptiorum inproperium Christi aspiciebat enim in remunerationem
Esteeming the reproach of Christ greater riches than the treasure of the Egyptians. For he looked unto the reward.
11:26. valuing the reproach of Christ to be a greater wealth than the treasures of the Egyptians. For he looked forward to his reward.
11:26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:26: The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, Deu 18:15; and the reproach which God's people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest Christ and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type), that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ὁ Χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by του Χριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that Χριστος is used in this very sense by the Septuagint, Sa1 2:35; Psa 105:15; and Hab 3:13; where the word is necessarily restrained to this meaning.
He had respect unto the recompense - Απεβλεπε· He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.
Albert Barnes: Notes on the Bible - 1834
11:26: Esteeming the reproach of Christ - Margin, "For;" that is, on account of Christ. This means either that he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion - meaning that Moses suffered what, when the apostle wrote, would be called "the reproaches of Christ." It is not easy, or perhaps possible, to determine which of these interpretations is the correct one, The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of what is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their "slaves," and in bringing so many calamities upon their country; and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court, to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule.
Greater riches - Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, Pe1 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin.
Than the treasures in Egypt - It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate.
For he had respect unto the recompense of the reward - The "recompense of the reward" here referred to must mean the blessedness of heaven - for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honor, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials; compare Phi 3:8-11, Phi 3:13-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:26: the reproach: Heb 10:33, Heb 13:13; Psa 69:7, Psa 69:20, Psa 89:50, Psa 89:51; Isa 51:7; Act 5:41; Co2 12:10; Co2 12:10; Pe1 1:11, Pe1 4:14
of Christ: or, for Christ
greater: Psa 37:16; Jer 9:23, Jer 9:24; Co2 6:10; Eph 1:18, Eph 3:8; Rev 2:9, Rev 3:18
for he had: Heb 11:6, Heb 2:2, Heb 10:35; Rut 2:12; Pro 11:18, Pro 23:18; Mat 5:12, Mat 6:1, Mat 10:41; Luk 14:14
John Gill
11:26 Esteeming the reproach of Christ,.... That is, either Christ personal; meaning not any reproach that lay upon Christ, as the immediate object of it; nor upon the people of Israel for the delay of his coming; but rather for the sake of Christ: Christ was made known to the Old Testament saints, and they believed in him; he was typified by sacrifices which they offered; and they were reproached for his sake, for the sacrifices they offered, and for the worship they performed, for their faith in the Messiah, and their expectation of him: or this may be understood of Christ mystical, the church; called Christ, because of the union, communion, sympathy, and likeness there is between them, insomuch that what is done to the one, is done to the other: when the saints are reproached, Christ himself is reproached; and therefore all reproaches of this nature should be bore willingly, cheerfully, courageously, patiently, and constantly: and such Moses reckoned
greater riches than the treasures in Egypt; he counted reproach itself riches; that is, he esteemed that riches for which he was reproached, as Christ, his word, and ordinances, and communion with the saints in them; all which are comparable to gold, silver, and precious stones; yea, are more valuable and desirable than thousands of gold and silver, or than the treasures in Egypt, which were very large; money, cattle, and lands coming into the hands of the king, through the seven years' famine in it, Gen 47:14 and for which immense treasure, treasure cities were built, Ex 1:11 which would have become Moses's, had he been Pharaoh's successor, to which he bid fair, before he discovered himself.
For he had respect unto the recompence of the reward; by which is meant, either the deliverance of the Israelites from their bondage, which he judged a sufficient recompence for all his afflictions and reproaches he endured, as the Apostle Paul did for the elect's sake, for the sake of Christ's body the church, Col 1:24 or the enjoyment of the land of Canaan, promised for an inheritance to the seed of Abraham; or the enjoyment of God's presence among his people, who is their shield, and exceeding great reward; or rather eternal glory, which is the reward of the inheritance, and is a reward of grace, and not of debt; this he had respect unto, looked for, and believed he should enjoy; so that his faith was of things unseen; and this caused him to prefer even afflictions with the saints, and reproaches for Christ, to all worldly riches and grandeur.
John Wesley
11:26 The reproach of Christ - That which he bore for believing in the Messiah to come, and acting accordingly. For he looked off - From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.
Robert Jamieson, A. R. Fausset and David Brown
11:26 Esteeming--Inasmuch as he esteemed.
the reproach of Christ--that is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2Cor 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.
had respect unto, &c.--Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39-40).
11:2711:27: Հաւատո՛վք թողոյր զերկիրն Եգիպտացւոց, եւ ո՛չ երկնչէր ՚ի ցասմանէ թագաւորին. զի զաներեւոյթսն իբրեւ զտեսեա՛լ համբերութեամբ համարեցաւ[4838]։ [4838] Ոմանք. Քանզի զաներեւ՛՛... իբրեւ տեսեալ։
27 Հաւատո՛վ թողեց Եգիպտոսը եւ չէր վախենում թագաւորի ցասումից, քանզի համբերեց, որպէս թէ անտեսանելին էր տեսնում:
27 Հաւատքով Եգիպտոսը թողուց ու չվախցաւ թագաւորին բարկութենէն. վասն զի համբերեց՝ որպէս թէ Անտեսանելին կը տեսնէր։
Հաւատովք թողոյր զերկիրն Եգիպտացւոց, եւ ոչ երկնչէր ի ցասմանէ թագաւորին, զի [57]զաներեւոյթսն իբրեւ զտեսեալ համբերութեամբ համարեցաւ:

11:27: Հաւատո՛վք թողոյր զերկիրն Եգիպտացւոց, եւ ո՛չ երկնչէր ՚ի ցասմանէ թագաւորին. զի զաներեւոյթսն իբրեւ զտեսեա՛լ համբերութեամբ համարեցաւ[4838]։
[4838] Ոմանք. Քանզի զաներեւ՛՛... իբրեւ տեսեալ։
27 Հաւատո՛վ թողեց Եգիպտոսը եւ չէր վախենում թագաւորի ցասումից, քանզի համբերեց, որպէս թէ անտեսանելին էր տեսնում:
27 Հաւատքով Եգիպտոսը թողուց ու չվախցաւ թագաւորին բարկութենէն. վասն զի համբերեց՝ որպէս թէ Անտեսանելին կը տեսնէր։
zohrab-1805▾ eastern-1994▾ western am▾
11:2727: Верою оставил он Египет, не убоявшись гнева царского, ибо он, как бы видя Невидимого, был тверд.
11:27  πίστει κατέλιπεν αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως, τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν.
11:27. Πίστει (Unto-a-trust) κατέλιπεν (it-had-remaindered-down) Αἴγυπτον, (to-an-Aiguptos,"μὴ (lest) φοβηθεὶς (having-been-feareed-unto) τὸν (to-the-one) θυμὸν (to-a-passion) τοῦ (of-the-one) βασιλέως, (of-a-ruler-of) τὸν (to-the-one) γὰρ (therefore) ἀόρατον (to-un-discernable) ὡς (as) ὁρῶν (discerning-unto) ἐκαρτέρησεν. (it-dured-unto)
11:27. fide reliquit Aegyptum non veritus animositatem regis invisibilem enim tamquam videns sustinuitBy faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
11:27. By faith, he abandoned Egypt, not dreading the animosity of the king. For he pressed on, as if seeing him who is unseen.
11:27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible:

27: Верою оставил он Египет, не убоявшись гнева царского, ибо он, как бы видя Невидимого, был тверд.
11:27  πίστει κατέλιπεν αἴγυπτον, μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως, τὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησεν.
11:27. fide reliquit Aegyptum non veritus animositatem regis invisibilem enim tamquam videns sustinuit
By faith he left Egypt, not fearing the fierceness of the king: for he endured, as seeing him that is invisible.
11:27. By faith, he abandoned Egypt, not dreading the animosity of the king. For he pressed on, as if seeing him who is unseen.
11:27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: "Не убоявшись гнева царского..." Как ты говоришь - не убоялся? Писание, напротив, говорит, что, услышав, он убоялся, искал поэтому спасения в бегстве, убежал, скрылся, и после того находился в страхе. Вникни внимательнее в сказанное: слова: не убоялся ярости царевы сказаны по отношению к тому, что он после опять предстал пред царем. Если бы он боялся, то после опять не предстал бы, не принял бы на себя дела ходатайства; а если он принял на себя это дело, то, значит, во всем полагался на Бога... Самое бегство его было делом веры. Он не остался, чтобы не подвергать себя предусмотренной опасности...! Все же это он совершал потому, что невидимого, яко видя, терпяше... Имеющий в уме Того, Кто удостоил нас истинной любви, и памятующий о Нем может ли чувствовать какую-нибудь скорбь или бояться чего-нибудь страшного и опасного? Будет ли он когда малодушествовать? Никогда! (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:27: He forsook Egypt - He believed that God would fulfill the promise he had made; and he cheerfully changed an earthly for a heavenly portion.
Not fearing the wrath of the king - The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, Exo 2:14, Exo 2:15; for he was then in great fear: but when he went to Pharaoh with God's authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God.
As seeing him who is invisible - He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god's of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions.
Albert Barnes: Notes on the Bible - 1834
11:27: By faith he forsook Egypt - Some have understood this of the first time in which Moses forsook Egypt, when he fled into Midian, as recorded in Exo. 2; the majority of expositors have supposed that it refers to the time when he left Egypt to conduct the Israelites to the promised land. That the latter is the time referred to is evident from the fact that it is said that he did "not fear the wrath of the king." When Moses first fled to the land of Midian it is expressly said that he went because he did fear the anger of Pharaoh for his having killed an Egyptian; Exo 2:14-15. He was at that time in fear of his life; but when he left Egypt at the head of the Hebrew people, he had no such apprehensions. God conducted him out with "an high hand," and throughout all the events connected with that remarkable deliverance, he manifested no dread of Pharaoh, and had no apprehension from what he could do. He went forth, indeed, at the head of his people when all the power of the king was excited to destroy them, but he went confiding in God: and this is the faith referred to here.
For he endured - He persevered, amidst all the trials and difficulties connected with his leading forth the people from bondage.
As seeing him who is invisible - "As if" he saw God. He had no more doubt that God had called him to this work, and that he would sustain him, than if he saw him with his physical eyes. This is a most accurate account of the nature of faith; compare notes on Heb 11:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:27: he forsook: Exo 10:28, Exo 10:29, Exo 11:8, Exo 12:11, Exo 12:37-42, Exo 13:17-21
not fearing: Exo 2:14, Exo 2:15, Exo 4:19, Exo 14:10-13
endured: Heb 6:15, Heb 10:32, Heb 12:3; Mat 10:22, Mat 24:13; Mar 4:17, Mar 13:13; Co1 13:7; Jam 5:11
seeing: Heb 11:1, Heb 11:13, Heb 12:2; Psa 16:8; Act 2:25; Co2 4:18; Ti1 1:17, Ti1 6:16; Pe1 1:8
John Gill
11:27 By faith he forsook Egypt,.... Either when he fled to Midian; this was before the eating of the passover, and so it stands in its proper order; whereas, his going out of Egypt with the children of Israel was after it, and mentioned in Heb 11:29. The word "forsook" implies fleeing; and then it was when Pharaoh's wrath was kindled against him: but it may be said, that Moses seemed then to be afraid of it, seeing he fled: to which it may be answered, that he showed great courage and intrepidity in slaying the Egyptian; and he took no methods to gain the king's favour, when the thing was known; his fleeing was consistent with courage, and was a point of prudence, and in obedience to the will of God: his departure shows, that he would not desist from the work he was called unto; but that he waited God's time, when he should be again employed; wherefore he endured affliction and meanness in Midian, and waited, patiently, till God should call him again to service: or this is to be understood of the time when he led the children of Israel out of Egypt; when he had many difficulties on the part of that people: they were seated and settled in the land of Egypt; they knew nothing of Canaan, nor of the way to it; and, besides, that was in the possession of others; they were a very morose, impatient, stiffnecked, and an ungovernable people, whom he led into a wilderness, without food or arms; and their number was very large; and he had many difficulties, on the part of Pharaoh and the Egyptians. The Israelites were in the midst of them; he brought them out from among them, with the spoil of them in their hands; he knew the changeableness and fury of Pharaoh's mind, and yet he led them out, and left Egypt,
not fearing the wrath of the king; of Pharaoh, king of Egypt; though it was as the roaring of a lion: so such as are called by grace, from a state of darkness and bondage, and out of a strange land, forsake this world, and leave their situation in it, their sinful lusts and pleasures, the company of wicked men, and everything that is near and dear, when it is in competition with Christ; not fearing the wrath of any temporal king or prince; nor of Satan, the prince of this world:
for he endured; afflictions, reproach, and menaces, with patience and courage; his mind was not broken with them, nor overborne by them; he expected divine help, and persevered; and so do such, who are called by the grace of God:
as seeing him who is invisible; that is God, as the Syriac version expresses it; who is not to be seen corporeally, though intellectually; not in his essence, though in his works of creation and providence; not immediately, though mediately in and through Christ; not perfectly now, though face to face hereafter. Moses saw him visionally, and symbolically in the bush; he saw him by faith, and with the eyes of his understanding; and so believing in his power, faithfulness, &c. did what he did.
John Wesley
11:27 By faith he left Egypt - Taking all the Israelites with him. Not then fearing the wrath of the king - As he did many years before, Ex 2:14. Ex 14:15, &c.
Robert Jamieson, A. R. Fausset and David Brown
11:27 not fearing the wrath of the king--But in Ex 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on Heb 11:23). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till Heb 11:29.
endured--steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people (Ex 3:15; Ex 4:1, Ex 4:10-12).
seeing him . . . invisible--as though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye (Rom 1:20; Ti1 1:17; Ti1 6:16). Hence he feared not the wrath of visible man; the characteristic of faith (Heb 11:1; Lk 12:4-5).
11:2811:28: Հաւատո՛վք արար զզատիկն եւ զհեղումն արեանն. զի մի՛ սատակիչն անդրանկաց մերձենայցէ՛ ՚ի նոսա[4839]։ [4839] Ոմանք. Սատակիչ անդրանկացն։
28 Հաւատո՛վ կատարեց զատիկը եւ արեան շաղ տալը, որպէսզի անդրանիկներին սպանողը չմօտենայ նրանց:
28 Հաւատքով ըրաւ զատիկը եւ արիւն սրսկելը, որպէս զի անդրանիկները սատկեցնողը իրեն չդպչի։
Հաւատովք արար զզատիկն եւ զհեղումն արեանն, զի մի՛ սատակիչն անդրանկաց մերձենայցէ ի նոսա:

11:28: Հաւատո՛վք արար զզատիկն եւ զհեղումն արեանն. զի մի՛ սատակիչն անդրանկաց մերձենայցէ՛ ՚ի նոսա[4839]։
[4839] Ոմանք. Սատակիչ անդրանկացն։
28 Հաւատո՛վ կատարեց զատիկը եւ արեան շաղ տալը, որպէսզի անդրանիկներին սպանողը չմօտենայ նրանց:
28 Հաւատքով ըրաւ զատիկը եւ արիւն սրսկելը, որպէս զի անդրանիկները սատկեցնողը իրեն չդպչի։
zohrab-1805▾ eastern-1994▾ western am▾
11:2828: Верою совершил он Пасху и пролитие крови, дабы истребитель первенцев не коснулся их.
11:28  πίστει πεποίηκεν τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν.
11:28. Πίστει (Unto-a-trust) πεποίηκεν (it-had-come-to-do-unto) τὸ ( to-the-one ) πάσχα ( to-a-Pascha ) καὶ (and) τὴν (to-the-one) πρόσχυσιν (to-a-pouring-toward) τοῦ ( of-the-one ) αἵματος , ( of-a-blood ,"ἵνα (so) μὴ (lest) ὁ ( the-one ) ὀλοθρεύων ( destructeeing-of ) τὰ (to-the-ones) πρωτότοκα ( to-most-before-produced ) θίγῃ (it-might-have-had-broached) αὐτῶν. (of-them)
11:28. fide celebravit pascha et sanguinis effusionem ne qui vastabat primitiva tangeret eosBy faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
28. By faith he kept the passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
11:28. By faith, he celebrated the Passover and the shedding of the blood, so that he who destroyed the firstborn might not touch them.
11:28. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them:

28: Верою совершил он Пасху и пролитие крови, дабы истребитель первенцев не коснулся их.
11:28  πίστει πεποίηκεν τὸ πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν.
11:28. fide celebravit pascha et sanguinis effusionem ne qui vastabat primitiva tangeret eos
By faith he celebrated the pasch and the shedding of the blood: that he who destroyed the firstborn might not touch them.
11:28. By faith, he celebrated the Passover and the shedding of the blood, so that he who destroyed the firstborn might not touch them.
11:28. Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Что значит: пролитие крови?.. Пролитием называется помазание кровью Пасхального Агнца, порогов, совершенное иудеями по повелению Божию и послужившее ограждением их от погибели, назначенной Египтянам. Средство было неважно, а действия его - велики; средство - кровью, а действия - спасение, ограждение, избавление от погибели... Моисей сказал: помажьте, и евреи помазали, и, помазавши, были уверены в безопасности (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:28: He kept the passover - God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12 (note). One of the Itala adds here, Fide praedaverunt Aegyptios exeuntes. "By faith, when they went out, they spoiled the Egyptians." This is any thing but genuine.
Albert Barnes: Notes on the Bible - 1834
11:28: Through faith he kept the passover - Greek, "he made - πεποίηκε pepoiē ke - the passover," which means more, it seems to me, than that he merely kept or celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is reference to the special agency, and the special faith which he had in its institution. The faith in the case was confidence that this would be the means of preserving the first-born of the Israelites, when the angel should destroy the first-born of the Egyptians, and also that it would be celebrated as a perpetual memorial of this great deliverance. On the passover, see the notes on Mat 26:2.
And the sprinkling of blood - The blood of the paschal lamb on the lintels and door-posts of the houses; Exo 12:22.
Lest he that destroyed the first-born should touch them - The first-born of the Egyptians; Exo 12:23. The apostle has thus enumerated some of the things which illustrated the faith of Moses. The strength of his faith may be seen by a reference to some of the circumstances which characterized it.
(1) it was such confidence in God as to lead him to forsake the most flattering prospects of worldly enjoyment. I see no evidence, indeed, that he was the heir to the throne; but he was evidently heir to great wealth; he was encompassed with all the means of worldly pleasure; he had every opportunity for a life of literary and scientific pursuits; he was eligible to high and important trusts; he had a rank and station which would be regarded as one of the most honored and enviable on earth. None of those who are mentioned before in this chapter were required to make just such sacrifices as this. Neither Abel, nor Noah, nor Enoch, was called to forsake so brilliant worldly prospects; and though Abraham was called to a higher act of faith when commanded to give up his beloved son, yet there were some circumstances of trial in the case of Moses illustrating the nature of faith which did not exist in the case of Abraham. Moses, in the maturity of life, and with everything around him that is usually regarded by people as objects of ambition, was ready to forego it all. So wheRev_er true faith exists, there is a readiness to abandon the hope of gain, and brilliant prospects of distinction, and fascinating pleasures, in obedience to the command of God.
(2) Moses entered on an undertaking wholly beyond the power of man to accomplish, and against every human probability of success. It was no less than that of restoring to freedom two millions of down-trodden, oppressed, and dispirited. slaves, and conducting aged and feeble men, tender females, helpless children, with numerous flocks and herds, across barren wastes to a distant land. He undertook this against the power of probably the most mighty monarch of his time; from the midst of a warlike nation; and when the whole nation would be kindled into rage at the loss of so many slaves, and when he might expect that all the power of their wrath would descend on him and his undisciplined and feeble hosts. He did this when he had no wealth that he could employ to furnish provisions or the means of defense; no armies at his command to encircle his people on their march; and even no influence among the people himself, and with every probability that they would disregard him; compare Exo 3:11; Exo 4:1. He did this when the whole Hebrew people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when there was nothing human whatever on which the mind could fix as a basis of calculation of success. If there ever was any undertaking commenced opposed to every human probability of success, it was that of delivering the Hebrew people and conducting them to the promised land. To human view it was quite as hopeless and impracticable as it would be now for a stranger from Africa, claiming to be a native prince there, and to have a commission from God to liberate the two and a half millions of slaves in the U. States and conduct them to the land of their fathers. In all the difficulties and discouragements of the undertaking of Moses, therefore, his only hope of success must have arisen from his confidence in God.
(3) it was an undertaking where there were many certain trials before him. The people whom he sought to deliver were poor and oppressed. An attempt to rescue them would bring down the wrath of the mighty monarch under whom they were. They were a people unaccustomed to self-government, and as the result proved, prone to ingratitude and rebellion. The journey before him lay through a dreary waste, where there was every prospect that there would be a want of food and water, and where he might expect to meet with formidable enemies. In all these things his only hope must have been in God. It was he only who could deliver them from the grasp of the tyrant; who could conduct them through the wilderness, who could provide for their wants in the desert; and who could defend a vast multitude of women and children from the enemies which they would be likely to encounter.
(4) there was nothing in this to gratify ambition, or to promise an earthly reward. All these prospects he gave up when he left the court of Pharaoh. To be the leader of a company of emancipated slaves through a pathless desert to a distant land, had nothing in itself that could gratify the ambition of one who had been bred at the most magnificent court on earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The result showed that Moses never designed to be himself the king of the people whom he led forth, and that he had no intention of aggrandizing his own family in the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:28: he kept: Exo 12:3-14, Exo 12:21-30
the sprinkling: Heb 9:19, Heb 12:24; Exo 12:7, Exo 12:13, Exo 12:23; Pe1 1:2
John Gill
11:28 Through faith he kept the passover,.... Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; See Gill on 1Cor 5:7. The Syriac version reads, "through faith they kept the passover"; that is, the Israelites:
and the sprinkling of blood; of the paschal lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it:
lest he that destroyed the firstborn should touch them; for the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.
John Wesley
11:28 The pouring out of the blood - Of the paschal lamb, which was sprinkled on the door - posts, lest the destroying angel should touch the Israelites. Ex 12:12-18.
Robert Jamieson, A. R. Fausset and David Brown
11:28 kept--Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (Ex 12:23). "He acquiesced in the bare word of God where the thing itself was not apparent" [CALVIN].
the first-born--Greek neuter; both of man and beast.
11:2911:29: Հաւատո՛վք անցին ընդ ծովն Կարմիր՝ իբրեւ ընդ ցամա՛ք երկիր. զորոյ զփորձ առեալ Եգիպտացւոցն՝ ընկղմեցա՛ն։
29 Հաւատո՛վ անցան նրանք Կարմիր ծովով, որպէս թէ ցամաք երկիր լինէր, մինչ եգիպտացիները, նոյնը փորձելով, խեղդուեցին:
29 Հաւատքով Կարմիր ծովէն անցան, որպէս թէ ցամաքէ. որուն փորձը ընելով Եգիպտացիները ընկղմեցան։
Հաւատովք անցին ընդ ծովն Կարմիր իբրեւ ընդ ցամաք երկիր. զորոյ զփորձ առեալ Եգիպտացւոցն` ընկղմեցան:

11:29: Հաւատո՛վք անցին ընդ ծովն Կարմիր՝ իբրեւ ընդ ցամա՛ք երկիր. զորոյ զփորձ առեալ Եգիպտացւոցն՝ ընկղմեցա՛ն։
29 Հաւատո՛վ անցան նրանք Կարմիր ծովով, որպէս թէ ցամաք երկիր լինէր, մինչ եգիպտացիները, նոյնը փորձելով, խեղդուեցին:
29 Հաւատքով Կարմիր ծովէն անցան, որպէս թէ ցամաքէ. որուն փորձը ընելով Եգիպտացիները ընկղմեցան։
zohrab-1805▾ eastern-1994▾ western am▾
11:2929: Верою перешли они Чермное море, как по суше, --на что покусившись, Египтяне потонули.
11:29  πίστει διέβησαν τὴν ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ αἰγύπτιοι κατεπόθησαν.
11:29. Πίστει (Unto-a-trust) διέβησαν (they-had-stepped-through) τὴν (to-the-one) Ἐρυθρὰν (to-Red) Θάλασσαν (to-a-Sea) ὡς (as) διὰ (through) ξηρᾶς (of-dried) γῆς, (of-a-soil,"ἧς (of-which) πεῖραν (to-a-piercing) λαβόντες ( having-had-taken ,"οἱ (the-ones) Αἰγύπτιοι ( Aiguptos-belonged ,"κατεπόθησαν. (they-were-drank-down)
11:29. fide transierunt mare Rubrum tamquam per aridam terram quod experti Aegyptii devorati suntBy faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
29. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were swallowed up.
11:29. By faith, they crossed the Red Sea, as if on dry land, yet when the Egyptians attempted it, they were swallowed up.
11:29. By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.
By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned:

29: Верою перешли они Чермное море, как по суше, --на что покусившись, Египтяне потонули.
11:29  πίστει διέβησαν τὴν ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς, ἧς πεῖραν λαβόντες οἱ αἰγύπτιοι κατεπόθησαν.
11:29. fide transierunt mare Rubrum tamquam per aridam terram quod experti Aegyptii devorati sunt
By faith they passed through the Red Sea, as by dry land: which the Egyptians attempting, were swallowed up.
11:29. By faith, they crossed the Red Sea, as if on dry land, yet when the Egyptians attempted it, they were swallowed up.
11:29. By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Как верою перешли? Они надеялись перейти через море, и молились о том, или лучше - молился Моисей. Видишь, как вера всегда превышает рассуждения, немощь и ничтожество человеческие... Она спасает нас и тогда, когда мы приходим в безвыходное положение, когда угрожает нам самая смерть, когда наши обстоятельства отчаянны (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:29: By faith they passed through the Red Sea - See the notes on Exo 14:22. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.
Albert Barnes: Notes on the Bible - 1834
11:29: By faith they passed through the Red sea as by dry land - Exo 14:22, Exo 14:29. That is, it was only by confidence in God that they were able to do this. It was not by power which they had to remove the waters and to make a passage for themselves; and it was not by the operation of any natural causes. It is not to be supposed that all who passed through the Red sea had saving faith. The assertion of the apostle is, that the passage was made in virtue of strong confidence in God, and that if it had not been for this confidence the passage could not have been made at all. Of this no one can entertain a doubt who reads the history of that remarkable transaction.
Which the Egyptians assaying to do, were drowned - Exo 14:27-28. Evidently referred to here as showing the effects of not having faith in God, and of what must inevitably have befallen the Israelites if they had had no faith. The destruction of the Egyptians by the return of the waters in accordance with natural laws, showed that the Israelites would have been destroyed in the passage if a divine energy had not been employed to pRev_ent it. On the passage through the Red sea, see Robinson's Biblical Researches, vol. 1, pp. 81-86.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:29: exo 14:13-31, exo 15:1-21; Jos 2:10; Neh 9:11; Psa 66:6, Psa 78:13, Psa 106:9-11; Psa 114:1-5, Psa 136:13-15; Isa 11:15, Isa 11:16, Isa 51:9, Isa 51:10, Isa 63:11-16; Hab 3:8-10
Geneva 1599
11:29 (12) By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.
(12) The Red Sea.
John Gill
11:29 By faith they passed through the Red sea, as by dry land,.... Not through a river, but through the sea, the Red sea, the sea of Suph, or weeds; See Gill on Acts 7:36. Some say they came out on the same side they went in; but it should seem rather, by the phrase here used, that they passed through it, from one side to the other; and that all one as if it had been on dry ground; even Moses, and all the children of Israel: and this they did by faith, believing, that God would make a passage quite through it for them, and deliver them out of the hands of their enemies, who were closely pursuing them:
which the Egyptians assaying to do, were drowned. These were Pharaoh, and his numerous army; who, observing the Israelites march on through the sea, as on dry land, thought they could do the same; and so made an attempt, but were everyone of them drowned; in just retaliation for the cruel edict for drowning the male infants of the Israelites, as soon as they were born.
John Wesley
11:29 They - Moses, Aaron, and the Israelites. Passed the Red Sea - It washed the borders of Edom, which signifies red. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter Prophets.
Robert Jamieson, A. R. Fausset and David Brown
11:29 they--Moses and Israel.
Red Sea--called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.
which . . . assaying to do--Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians.
were drowned--Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Ex 15:12, "the earth swallowed them."
11:3011:30: Հաւատո՛վք պարիսպքն Երիքովի անկան, շուրջ եկեալ զնոքօք զեւթն օր[4840]։ [4840] Ոմանք. Որ շուրջ եկեալ։
30 Հաւատո՛վ ընկան Երիքովի պարիսպները, երբ նրանք եօթը օր շրջեցին նրանց շուրջը:
30 Հաւատքով Երիքովի պարիսպները ինկան՝ եօթը օր անոնց բոլորտիքը պտըտելով։
Հաւատովք պարիսպքն Երիքովի անկան, շուրջ եկեալ զնոքօք զեւթն օր:

11:30: Հաւատո՛վք պարիսպքն Երիքովի անկան, շուրջ եկեալ զնոքօք զեւթն օր[4840]։
[4840] Ոմանք. Որ շուրջ եկեալ։
30 Հաւատո՛վ ընկան Երիքովի պարիսպները, երբ նրանք եօթը օր շրջեցին նրանց շուրջը:
30 Հաւատքով Երիքովի պարիսպները ինկան՝ եօթը օր անոնց բոլորտիքը պտըտելով։
zohrab-1805▾ eastern-1994▾ western am▾
11:3030: Верою пали стены Иерихонские, по семидневном обхождении.
11:30  πίστει τὰ τείχη ἰεριχὼ ἔπεσαν κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας.
11:30. Πίστει (Unto-a-trust) τὰ (the-ones) τείχη (walls) Ἰερειχὼ (of-an-Hiericho) ἔπεσαν (they-fell) κυκλωθέντα ( having-been-en-circled ) ἐπὶ (upon) ἑπτὰ (to-seven) ἡμέρας. (to-days)
11:30. fide muri Hiericho ruerunt circuiti dierum septemBy faith the walls of Jericho fell down, by the going round them seven days.
30. By faith the walls of Jericho fell down, after they had been compassed about for seven days.
11:30. By faith, the walls of Jericho collapsed, after being encircled for seven days.
11:30. By faith the walls of Jericho fell down, after they were compassed about seven days.
By faith the walls of Jericho fell down, after they were compassed about seven days:

30: Верою пали стены Иерихонские, по семидневном обхождении.
11:30  πίστει τὰ τείχη ἰεριχὼ ἔπεσαν κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας.
11:30. fide muri Hiericho ruerunt circuiti dierum septem
By faith the walls of Jericho fell down, by the going round them seven days.
11:30. By faith, the walls of Jericho collapsed, after being encircled for seven days.
11:30. By faith the walls of Jericho fell down, after they were compassed about seven days.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30: Трубные звуки никак не могут разрушить каменных стен, хотя бы кто трубил тысячу лет, а вера может делать все (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:30: The walls of Jericho fell down - This is particularly explained Jos 6:1, etc. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.
Albert Barnes: Notes on the Bible - 1834
11:30: By faith the walls of Jericho fell down ... - Josephus, Heb 6:12-20. That is, it was not by any natural causes, or by any means that were in themselves adapted to secure such a result. It was not because they fell of themselves; nor because they were assailed by the hosts of the Israelites; nor was it because there was any natural tendency in the blowing of horns to cause them to fall. None of these things were true; and it was only by confidence in God that means so little adapted to such a purpose could have been employed at all; and it was only by continued faith in him that they could have been persevered in day by day, when no impression whatever was made. The strength of the faith evinced on this occasion appears from such circumstances as these: - that there was no natural tendency in the means used to produce the effect; that there was great apparent improbability that the effect would follow; that they might be exposed to much ridicule from those within the city for attempting to demolish their strong walls in this manner, and from the fact that the city was encircled day after day without producing any result.
This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the gospel often preach where there seems to be as little prospect of beating down the opposition in the human heart by the message which they deliver, as there was of demolishing the walls of Jericho by the blowing of rams' horns. they blow the gospel trumpet from week to week and month to month, and there seems to be no tendency in the strong citadel of the heart to yield. Perhaps the only apparent result is to excite ridicule and scorn. Yet let them not despair. Let them blow on. Let them still lift up their voice with faith in God, and in due time the walls of the citadel will totter and fall. God has power over the human heart as he had over Jericho; and in our darkest day of discouragement let us remember that we are never in circumstances indicating less probability of success from any apparent tendency in the means used to accomplish the result, than those were who encompassed this pagan city. With similar confidence in God we may hope for similar success.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:30: jos 6:3-20; Co2 10:4, Co2 10:5
Geneva 1599
11:30 (13) By faith the walls of Jericho fell down, after they were compassed about seven days.
(13) Jericho.
John Gill
11:30 By faith the walls of Jericho fell down,.... Of themselves, not from any natural cause: the Jews say (n) they sunk right down into the ground, and were swallowed up; even the whole wall fell round about, as the Septuagint version in Josh 6:20 expresses it: or, it may be, only that which was over against the camp of Israel, as Kimchi observes; since Rahab's house was built upon the wall, and yet fell not. And this was by the faith of Joshua, and the Israelites, who believed the walls would fall, at the sound of the rams' horns, as God said they should: after they were compassed about seven days; which was a trial of their faith and patience: the Jews say (o) it was on the sabbath day that they fell: this was a preternatural act, and cannot be ascribed to any second cause; nothing is impossible with God; no defences, ever so strong, are anything against him; unlikely means are sometimes made use of by him; faith stops at nothing, when it has the word of God to rest upon; and what God does, be does in his own time, and in his own way. This may be an emblem of the fall of the walls of the hearts of unregenerate men; of their unbelief, hardness, enmity, and vain confidence; and of the conversion and subjection of them unto Christ, through the preaching of the Gospel; which, in the eyes of men, is as mean and despicable, and as unlikely to bring about such an event, as the sounding of the rams' horns might be to the inhabitants of Jericho: and it may be also an emblem of the fall of Babylon, and other antichristian cities, Rev_ 16:19.
(n) Targum Jon. Jarchi & Kimchi in Josh. vi. 5. (o) Jarchi & Kimchi in ver. 15.
John Wesley
11:30 By the faith of Joshua.
Robert Jamieson, A. R. Fausset and David Brown
11:30 The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [CHRYSOSTOM].
seven days--whereas sieges often lasted for years.
11:3111:31: Հաւատո՛վք Րախաբ պոռնիկ ո՛չ կորեաւ ընդ անհաւատսն, որոյ ընկալեա՛լ էր զլրտեսնն խաղաղութեամբ[4841]։ [4841] Ոմանք. Րախաբ պոռնիկն... զլրտեսսն խաղա՛՛։
31 Հաւատո՛վ է, որ անհաւատների հետ կորստեան չմատնուեց պոռնիկ Ռախաբը, որ խաղաղութեամբ ընդունել էր լրտեսներին:
31 Հաւատքով Ռախաբ պոռնիկը անհաւատներուն հետ չկորսուեցաւ, քանի որ լրտեսները խաղաղութեամբ ընդուներ էր։
Հաւատովք Րախաբ պոռնիկ ոչ կորեաւ ընդ անհաւատսն, որոյ ընկալեալ էր զլրտեսսն խաղաղութեամբ:

11:31: Հաւատո՛վք Րախաբ պոռնիկ ո՛չ կորեաւ ընդ անհաւատսն, որոյ ընկալեա՛լ էր զլրտեսնն խաղաղութեամբ[4841]։
[4841] Ոմանք. Րախաբ պոռնիկն... զլրտեսսն խաղա՛՛։
31 Հաւատո՛վ է, որ անհաւատների հետ կորստեան չմատնուեց պոռնիկ Ռախաբը, որ խաղաղութեամբ ընդունել էր լրտեսներին:
31 Հաւատքով Ռախաբ պոռնիկը անհաւատներուն հետ չկորսուեցաւ, քանի որ լրտեսները խաղաղութեամբ ընդուներ էր։
zohrab-1805▾ eastern-1994▾ western am▾
11:3131: Верою Раав блудница, с миром приняв соглядатаев (и проводив их другим путем), не погибла с неверными.
11:31  πίστει ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασιν, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης.
11:31. Πίστει (Unto-a-trust) Ῥαὰβ (a-Raab) ἡ (the-one) πόρνη (a-harlot) οὐ (not) συναπώλετο ( it-had-destructed-off-together ) τοῖς (unto-the-ones) ἀπειθήσασιν , ( unto-having-un-conduced-unto ," δεξαμένη ( having-received ) τοὺς (to-the-ones) κατασκόπους (to-scouters-down) μετ' (with) εἰρήνης. (of-a-peace)
11:31. fide Raab meretrix non periit cum incredulis excipiens exploratores cum paceBy faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
31. By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.
11:31. By faith, Rahab, the harlot, did not perish with the unbelievers, after receiving the spies with peace.
11:31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace:

31: Верою Раав блудница, с миром приняв соглядатаев (и проводив их другим путем), не погибла с неверными.
11:31  πίστει ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασιν, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης.
11:31. fide Raab meretrix non periit cum incredulis excipiens exploratores cum pace
By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
11:31. By faith, Rahab, the harlot, did not perish with the unbelievers, after receiving the spies with peace.
11:31. By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: Стыдно, если в вас окажется веры менее, нежели в блуднице. Она, услышав слова вестников, тотчас поверила, почему и последствия были таковы: когда все погибли, она одна спаслась (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:31: The harlot Rahab perished not - See this account Jos 2:1, Jos 2:9, Jos 2:11, and Jos 6:23, where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Mat 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance.
Received the spies with peace - Μετ' ειρηνης· The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.
Albert Barnes: Notes on the Bible - 1834
11:31: By faith the harlot Rahab - She resided in Jericho; Jos 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared; Jos 2:18-19. In the destruction of the city, she was accordingly preserved; jos 6. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. "Calvin."
Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety, and many expositors have endeavored to show that the word rendered "harlot" does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food and who receives strangers to entertain them. Others have supposed that the word means "an idolatress," because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word, and the corresponding Hebrew word - זונה zownah - is used in this sense. The usual and the fair meaning of the word is what is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation. In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark:
(1) that the obvious meaning of this word here and of the corresponding place in Jos 2:6 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was "known" merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travelers did, and should apply for entertainment at what was known as a public house.
(2) there is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this, in whom the leader of the Hebrew army could not put entire confidence. It is not unfair then to suppose that they were men of eminent piety, as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defense, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be - the people of God, and that she was willing to identify her interests with theirs.
(3) this case - supposing that she had been a woman of bad character, but now was truly converted - does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. "Publicans and harlots," said the Saviour, "go into the kingdom of God;" Mat 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race.
(4) there is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also - and who does not? But admitting all that may be said about any imperfection in her character, (compare Jos 2:4), it was still true that she had strong faith - and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did - or all that is now done by those who have the highest claims to virtue.
(5) she had strong faith. It was only a strong belief that Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the walls fell, and the tumult of battle raged she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended; Jos 6:22-23.
With them that believed not - The inhabitants of the idolatrous city of Jericho. The margin is, "were disobedient." The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed.
Received the spies with peace - With friendliness and kindness; Jos 2:1 ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:31: the harlot: jos 2:1-22, Jos 6:22-25; Mat 1:1, Mat 1:5; Jam 2:25
believed not: or, were disobedient, Heb 3:18; Pe1 2:8, Pe1 3:20
she had: Jos 1:1, Jos 2:4-24
Geneva 1599
11:31 (14) By faith the (q) harlot Rahab perished not with them that believed not, when she had received the (r) spies with peace.
(14) Rahab.
(q) A notable example of God's goodness.
(r) Courteously and friendly, so that not only did she not hurt them, but also kept them safe.
John Gill
11:31 By faith the harlot Rahab,.... The Targum on Josh 2:1 calls her , "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word is so explained by a considerable Jewish writer (p); and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say (q) that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jas 2:25 and so in the Septuagint in Josh 2:1. Rachab, which exactly answers to the Hebrew word Josh 2:1 and by Josephus (r) "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she
perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ:
when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Josh 2:1. The Jews (s) say one of them was Phinehas, the son of Eleazar, the high priest; and others (t) of them say they were Phinehas and Caleb.
(p) R. Sol. Urbin. Ohel Moed, fol. 24. 1. (q) T. Bab. Zebachin. fol. 116. 2. Shalshalet Hakabala, fol. 7. 2. (r) Antiqu. l. 5. c. 1. sect. 2. (s) Laniado in Josh. ii. 1. (t) Tanchuma apud Masum in ib.
John Wesley
11:31 Rahab - Though formerly one not of the fairest character.
Robert Jamieson, A. R. Fausset and David Brown
11:31 Rahab showed her "faith" in her confession, Josh 2:9, Josh 2:11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."
the harlot--Her former life adds to the marvel of her repentance, faith, and preservation (Mt 21:31-32).
believed not--Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Josh 2:8-11).
received--in her house (Josh 2:1, Josh 2:4, Josh 2:6).
with peace--peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (Heb 11:17, Heb 11:31) for the power of faith, as James (Jas 2:21, Jas 2:25; see on Jas 2:21; Jas 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Gal 5:6).
11:3211:32: Եւ արդ՝ զի՞նչ եւս ասացից. զի չէ՛ բաւական ժամանակս պատմելոյ, վասն Գեդեովնի՛, Բարակա՛յ, Սամփսովնի, Յեփթայա՛յ, Դաւթի՛, եւ Սամուելի՛, եւ այլո՛ց մարգարէիցն[4842]. [4842] Ոմանք. Զինչ ասացից... Յեփթայի։
32 Եւ արդ, դեռ ի՞նչ ասեմ, քանի որ ժամանակը բաւական չէր լինի պատմելու Գեդէոնի, Բարակի, Սամսոնի, Յեփթայէի, Դաւթի եւ Սամուէլի ու միւս մարգարէների մասին,
32 Եւ ալ ի՞նչ ըսեմ. վասն զի ժամանակը բաւական չէ որ պատմեմ Գեդէօնին ու Բարակին եւ Սամփսոնին ու Յեփթայէին եւ Դաւիթին ու Սամուէլին եւ ուրիշ մարգարէներու համար.
Եւ արդ զի՞նչ եւս ասացից. զի չէ բաւական ժամանակս պատմելոյ վասն Գեդէոնի, Բարակայ, Սամփսոնի, Յեփթայեայ, Դաւթի եւ Սամուելի եւ [58]այլոց մարգարէիցն:

11:32: Եւ արդ՝ զի՞նչ եւս ասացից. զի չէ՛ բաւական ժամանակս պատմելոյ, վասն Գեդեովնի՛, Բարակա՛յ, Սամփսովնի, Յեփթայա՛յ, Դաւթի՛, եւ Սամուելի՛, եւ այլո՛ց մարգարէիցն[4842].
[4842] Ոմանք. Զինչ ասացից... Յեփթայի։
32 Եւ արդ, դեռ ի՞նչ ասեմ, քանի որ ժամանակը բաւական չէր լինի պատմելու Գեդէոնի, Բարակի, Սամսոնի, Յեփթայէի, Դաւթի եւ Սամուէլի ու միւս մարգարէների մասին,
32 Եւ ալ ի՞նչ ըսեմ. վասն զի ժամանակը բաւական չէ որ պատմեմ Գեդէօնին ու Բարակին եւ Սամփսոնին ու Յեփթայէին եւ Դաւիթին ու Սամուէլին եւ ուրիշ մարգարէներու համար.
zohrab-1805▾ eastern-1994▾ western am▾
11:3232: И что еще скажу? Недостанет мне времени, чтобы повествовать о Гедеоне, о Вараке, о Самсоне и Иеффае, о Давиде, Самуиле и (других) пророках,
11:32  καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ γεδεών, βαράκ, σαμψών, ἰεφθάε, δαυίδ τε καὶ σαμουὴλ καὶ τῶν προφητῶν,
11:32. Καὶ (And) τί (to-what-one) ἔτι (if-to-a-one) λέγω; (I-might-forth?"ἐπιλείψει (It-shall-remainder-upon) με (to-me) γὰρ (therefore) διηγούμενον ( to-leading-through-unto ,"ὁ (the-one) χρόνος (an-interim) περὶ (about) Γεδεών, (of-a-Gedeon,"Βαράκ, (of-a-Barak,"Σαμψών, (of-a-Sampson,"Ἰεφθάε, (of-an-Iefthae,"Δαυείδ (of-a-Daueid,"τε (also) καὶ (and) Σαμουὴλ (of-a-Samouel) καὶ (and) τῶν (of-the-ones) προφητῶν, (of-declarers-before,"
11:32. et quid adhuc dicam deficiet enim me tempus enarrantem de Gedeon Barac Samson Iepthae David et Samuhel et prophetisAnd what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
32. And what shall I more say? for the time will fail me if I tell of Gideon, Barak, Samson, Jephthah; of David and Samuel and the prophets:
11:32. And what should I say next? For time is not sufficient for me to give an account of Gideon, Barak, Samson, Jephthah, David, Samuel, and the Prophets:
11:32. 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:
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:

32: И что еще скажу? Недостанет мне времени, чтобы повествовать о Гедеоне, о Вараке, о Самсоне и Иеффае, о Давиде, Самуиле и (других) пророках,
11:32  καὶ τί ἔτι λέγω; ἐπιλείψει με γὰρ διηγούμενον ὁ χρόνος περὶ γεδεών, βαράκ, σαμψών, ἰεφθάε, δαυίδ τε καὶ σαμουὴλ καὶ τῶν προφητῶν,
11:32. et quid adhuc dicam deficiet enim me tempus enarrantem de Gedeon Barac Samson Iepthae David et Samuhel et prophetis
And what shall I yet say? For the time would fail me to tell of Gedeon, Barac, Samson, Jephthe, David, Samuel, and the prophets:
11:32. And what should I say next? For time is not sufficient for me to give an account of Gideon, Barak, Samson, Jephthah, David, Samuel, and the Prophets:
11:32. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: Апостол более не приводит примеров, но, окончив блудницею и пристыдив качеством этого лица, не распространяется более в повествованиях, чтобы не показаться многословным; впрочем, и несовершенно оставляет их, но весьма мудро перечисляет их мимоходом, достигая двоякой пользы - избегая излишества и не нарушая полноты (Злат.). Некоторые осуждают Павла за то, что он поставил Варака, Самсона и Иефеая на этом месте. Но что говоришь? Разве он мог не упомянуть об них, упомянув о блуднице? Здесь речь идет не о прочих обстоятельствах их жизни, но о том, была ли у них вера, сияли ли они верою (Злат.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exemplars of Faith.A. D. 62.
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 Judges vi. 11, &c. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges xiii., xiv., xv., and xvi., and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judg. xi., before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (ch. xi. 11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.

7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old-Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. By faith they subdued kingdoms, v. 33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.

2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.

4. They stopped the mouths of lions; so did Samson, Judg. xiv. 5, 6, and David, 1 Sam. xvii. 34, 35, and Daniel, 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, v. 34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num. xi. 1, 2. So did the three children, or rather mighty champions, Dan. iii. 17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.

6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa. xxxviii. 15, 16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.

8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.

9. Women received their dead raised to life again, v. 35. So did the widow of Zarepath (1 Kings xvii. 23), and the Shunamite, 2 Kings iv. 36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luke vii. 12, &c. (5.) This should confirm our faith in the general resurrection.

III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, v. 35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. ch. vii., &c. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, v. 36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2 Chron. xxiv. 21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. vii. 5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, v. 37, 38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?

IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour--that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (v. 39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old-Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (v. 40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old-Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.
Adam Clarke: Commentary on the Bible - 1831
11:32: Time would fail me - Με διηγουμενον ὁ χρονος. A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled.
Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8.
Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4.
Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16.
Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Jdg 12:1-15.
David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17.
Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel.
All these are said to have performed their various exploits through faith.
1. The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God.
2. The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin's numerous army.
3. Samson's faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind.
4. Jephthae's faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok.
It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.
Albert Barnes: Notes on the Bible - 1834
11:32: And what shall I more say? - There are numerous other instances showing the strength of faith which there is not time to mention.
For the time would fail me to tell - To recount all that they did; all the illustrations of the strength and power of faith evinced in their lives.
Of Gedeon - The history of Gideon is detailed at length in Judges 6-7, and there can be no doubt that in his wars he was sustained and animated by strong confidence in God.
And of Barak - Judges 4. Barak, at the command of Deborah the prophetess, who summoned him to war in the name of the Lord, encountered and overthrew the hosts of Sisera. His yielding to her summons, and his valour in battle against the enemies of the Lord, showed that he was animated by faith.
And of Samson - see the history of Samson in Judges 14-16. It is not by any means necessary to suppose that in making mention of Samson, the apostle approved of all that he did. All that he commands is his faith, and though he was a very imperfect man, and there were many things in his life which neither sound morality nor religion can approve, yet it was still true that he evinced, on some occasions, remarkable confidence in God, by relying on the strength which he gave him. This was particularly true in the instance where he made a great slaughter of the enemies of the Lord, and of his country; see Jdg 15:16; Jdg 16:30.
And of Jephthae - The story of Jephtha is recorded in Judges 11. The mention of his name among those who were distinguished for faith, has given occasion to much perplexity among expositors. That a man of so harsh and severe a character, a man who sacrificed his own daughter, in consequence of a rash vow, should be numbered among those who were eminent for piety, as if he were one distinguished for piety also, has seemed to be wholly inconsistent and improper. The same remark, however, may be made respecting Jephtha which has been made of Samson and others. The apostle does not commend all which they did. He does not deny that they were very imperfect men, nor that they did many things which cannot be approved or vindicated. He commends only one thing - their faith; and in these instances he particularly alludes, doubtless, to their remarkable valour and success in delivering their country from their foes and from the foes of God. In this it is implied that they regarded themselves as called to this work by the Lord, and as engaged in his service; and that they went forth to battle, depending on his protection and nerved by confidence in him as the God of their country.
Their views of God himself might be very erroneous; their notions of religion - as was the case with Jephtha - very imperfect and obscure; many things in their lives might be wholly inconsistent with what we should now regard as demanded by religion, and still it might be true that in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence in him. In the case of Jephtha, all that it is necessary to suppose, in order to see the force of the illustration of the apostle is, that he had strong confidence in God - the God of his nation, and that, under the influence of this, he made extraordinary efforts in repelling his foes. And this is not unnatural or improbable, even on the supposition that he was not a pious man. How many a Greek, and Roman, and Goth, and Muslim, has been animated' to extraordinary courage in battle, by confidence in the gods which they worshipped! That Jephtha had this, no one can doubt; see Jdg 11:29-32.
(It is not likely that Jephtha's faith would have found a record here, had it been of no higher kind than this. Peirce admits his unnatural crime, but supposes him to have repented. "It must be owned," says he, "that if Jephtha had not repented of this very heinous wickedness, he could not have been entitled to salvation. The apostle, therefore, who has assured us of his salvation, must undoubtedly have gone upon the supposition that Jephtha actually repented of it before he died. That he had time to repent is beyond dispute, because he lived near six years after this. For it is expressly said he judged Israel six years, Jdg 12:7, and it is as certain he made this vow in the beginning of his government. What evidence the apostle had of Jephtha's repentance I cannot say. He might know it by the help of old Jewish histories, or by inspiration.")
Even in the great and improper sacrifice of his only daughter which the obvious interpretation of the record respecting him in Jdg 11:39, leads us to suppose he made, he did it as an offering to the Lord, and under these mistaken views of duty, he showed by the greatest sacrifice which a man could make - that of an only child that he was disposed to do what he believed was required by religion. A full examination of the case of Jephtha, and of the question whether he really sacrificed his daughter, may be found in Warburton's Divine Legation of Moses, book 9, notes, in Bush's Notes on Judges 11; and in the Biblical Repository for January 1843. It is not necessary to go into the much litigated inquiry here whether he really put his daughter to death, for whether he did or not, it is equally true that he evinced strong confidence in God. If he did do it, in obedience as he supposed to duty and to the divine command, no higher instance of faith in God as having a right to dispose of all that he had, could be furnished; if he did not, his eminent valour and success in battle show that he relied for strength and victory on the arm of Yahweh. The single reason why the piety of Jephtha has ever been called in question has been the fact that he sacrificed his own daughter. If he did not do that, no one will doubt his claims to an honored rank among those who have evinced faith in God.
Of David also - Commended justly as an eminent example of a man who had faith in, God, though it cannot be supposed that all that he did was approved.
And Samuel - In early youth distinguished for his piety, and manifesting it through his life; see 1 Sam.
And of the prophets - They were men who had strong confidence in the truth of what God directed them to foretell, and who were ever ready, depending on him, to make known the most unwelcome truths to their fellow man, even at the peril of their lives.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:32: what shall: Rom 3:5, Rom 4:1, Rom 6:1, Rom 7:7
the time: Joh 21:25
Gedeon: Judg. 6:1-8:35, Gideon, Sa1 12:11, Jerubbaal
Barak: Judg. 4:1-5:31
Samson: Judg. 13:1-16:31
Jephthae: Judg. 11:1-12:7, Jephthah
David: Sa1 16:1, Sa1 16:13, Sa1 17:1-18:30; Act 2:29-31, Act 13:22-36
Samuel: Sa1 1:20, Sa1 2:11, Sa1 2:18, Sa1 3:1-12:25, 28:3-25; Psa 99:6; Jer 15:1; Act 3:24; Act 13:20
the prophets: Mat 5:12; Luk 13:28, Luk 16:31; Act 10:43; Jam 5:10; Pe1 1:10-12; Pe2 1:21; Pe2 3:2
Geneva 1599
11:32 (15) 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:
(15) Gideon, Barak and other judges and prophets.
John Gill
11:32 And what shall I more say,.... Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he could; and that he had so much to say, that he could not say all:
for the time would fail me; either the time of life, and so it is an hyperbolical expression; or the time convenient for the writing this epistle; to enumerate all the instances of faith, and enlarge upon them, would take up too much of his time, and make the epistle prolix and tedious: this form of speech is often used by Philo the Jew (u), and by Julian the emperor (w). It may be observed, that many, who are not mentioned by name, do not stand excluded from being believers; and that the number of believers, under the Old Testament, was very large:
to tell of Gedeon; so Gideon is called in the Septuagint version of Judg 6:11 and other places; and by Josephus (x), and Philo (y) the Jew, as here: he was a man, but of a mean extract, and had his infirmities; and even in the exercise of that particular grace, for which he is mentioned; but was, no doubt, a good man, and is commended for his faith; which appeared in ascribing former mercies and present afflictions to the Lord; in destroying the altar of Baal; in crediting the word of the Lord, that Israel should be saved by him; which he showed by the preparation he made, and in marching against a numerous army, with only three hundred men, and they but weak: all which may be seen in the book of Judges, Judg 6:1 and
of Barak; who was before Gideon, as Jephthah was before Samson, and Samuel before David; for the apostle does not observe strict order, reciting these in haste. Barak, when the word of the Lord came to him, showed some diffidence, yet acted in obedience to it, under the sole direction and counsel of a woman; he engaged Sisera's vast army with a small number, and gave the glory of the victory to the Lord, Judg 4:1.
and of Samson: who was a child of promise, and devoted to the Lord; he was famous for his great strength; he had his infirmities, but was, without doubt, a good man: the last act of his life seems to be a great instance of faith; he did it with calling upon the Lord; he was strengthened for it by the Lord; he acted, not as a private person, but as the judge of Israel; nor did he act from private revenge, but from zeal for God, and love to his country; and his intention was not to destroy himself, but his enemies; in which he acted as a type of Christ:
and of Jephthah; the Syriac version calls him "Nepthe", and the Arabic version "Naphtah"; he was base born; and, for a time, joined himself to vain men, but became a believer; and is marked for his faith, in ascribing the conquests of Israel in the wilderness to the Lord; in fighting with the Ammonites, whom he conquered; and in his conscientiousness, in observing his vow, Judg 11:30.
of David also; a man after God's own heart, raised up to fulfil his will; whose faith appeared in his dependence on God, when he fought with Goliath; in encouraging himself in the Lord his God, when in exile and distress; and in believing his interest in the covenant of grace, when his house and family were in a disagreeable situation, and he just going out of the world:
and Samuel; a child of prayer, and early devoted to the Lord, who ministered to him, when a child; was always ready to hearken to his voice; was used very familiarly by him, and behaved with great uprightness, all his days; and had a good report of God and man:
and of the prophets; from Samuel to John the Baptist, who were famous for their trust in God, their faith in the Messiah, and for their honourable walk and conversation.
(u) De Creat. Princip. p. 735. Merced. Meret. p. 863. De Legat. ad Caium, p. 1037. De Somniis, p. 1116. (w) Orat l. p. 50, 62, 75. (x) Antiqu. Jud. l. 5. c. 6. sect. 2. &c. (y) De Confusione Ling. p. 339.
John Wesley
11:32 After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too. The prophets - Elijah, Elisha, &c., including likewise the believers who lived with them.
Robert Jamieson, A. R. Fausset and David Brown
11:32 the time--suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.
Gideon--put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before JephthÃ&brvbr;. The mention of JephthÃ&brvbr; as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.
11:3311:33: որք հաւատո՛վք պարտեցին զթագաւորութիւնս. գործեցի՛ն զարդարութիւն. հասի՛ն աւետեաց. խցի՛ն զբերանս առիւծուց[4843]. [4843] Ամենայն գրչագիրք համաձայն մերումս՝ սկսեալ յայսր համարոյ մինչեւ ց38 ՚ի լուս՛՛. նշանակեն զանուանս նահապետացն եւ զմարգարէից՝ առ իւրաքանչիւր հատուած բանի։ Ոմանք. Գործեցին զարդարութիւնս։
33 որոնք հաւատո՛վ պարտութեան մատնեցին թագաւորութիւններ, գործեցին արդարութիւն, հասան խոստմանը, փակեցին առիւծների բերաններ,
33 Որոնք հաւատքով թագաւորութիւններու յաղթեցին, արդարութիւն գործեցին, խոստումներու հասան, առիւծներու բերաններ գոցեցին,
որք հաւատովք պարտեցին զթագաւորութիւնս, գործեցին զարդարութիւն, հասին աւետեաց. խցին զբերանս առիւծուց:

11:33: որք հաւատո՛վք պարտեցին զթագաւորութիւնս. գործեցի՛ն զարդարութիւն. հասի՛ն աւետեաց. խցի՛ն զբերանս առիւծուց[4843].
[4843] Ամենայն գրչագիրք համաձայն մերումս՝ սկսեալ յայսր համարոյ մինչեւ ց38 ՚ի լուս՛՛. նշանակեն զանուանս նահապետացն եւ զմարգարէից՝ առ իւրաքանչիւր հատուած բանի։ Ոմանք. Գործեցին զարդարութիւնս։
33 որոնք հաւատո՛վ պարտութեան մատնեցին թագաւորութիւններ, գործեցին արդարութիւն, հասան խոստմանը, փակեցին առիւծների բերաններ,
33 Որոնք հաւատքով թագաւորութիւններու յաղթեցին, արդարութիւն գործեցին, խոստումներու հասան, առիւծներու բերաններ գոցեցին,
zohrab-1805▾ eastern-1994▾ western am▾
11:3333: которые верою побеждали царства, творили правду, получали обетования, заграждали уста львов,
11:33  οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων,
11:33. οἳ ( which ) διὰ (through) πίστεως (of-a-trust) κατηγωνίσαντο ( they-struggled-down-to ) βασιλείας, (to-rulings-of," ἠργάσαντο ( they-worked-to ) δικαιοσύνην, (to-a-course-belongedness,"ἐπέτυχον (they-had-actutated-upon) ἐπαγγελιῶν, (of-messagings-upon-unto,"ἔφραξαν (they-hedged) στόματα (to-mouths) λεόντων, (of-lions,"
11:33. qui per fidem devicerunt regna operati sunt iustitiam adepti sunt repromissiones obturaverunt ora leonumWho by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
33. who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
11:33. those who, by faith, conquered kingdoms, accomplished justice, obtained promises, closed the mouths of lions,
11:33. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions:

33: которые верою побеждали царства, творили правду, получали обетования, заграждали уста львов,
11:33  οἳ διὰ πίστεως κατηγωνίσαντο βασιλείας, εἰργάσαντο δικαιοσύνην, ἐπέτυχον ἐπαγγελιῶν, ἔφραξαν στόματα λεόντων,
11:33. qui per fidem devicerunt regna operati sunt iustitiam adepti sunt repromissiones obturaverunt ora leonum
Who by faith conquered kingdoms, wrought justice, obtained promises, stopped the mouths of lions,
11:33. those who, by faith, conquered kingdoms, accomplished justice, obtained promises, closed the mouths of lions,
11:33. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: "Видишь ли, что апостол не свидетельствует здесь об их славной жизни? Не в этом здесь преимущественно состоит и вопрос, а раскрывается вера. Именно спрашивается: верою ли они совершали все? Верою, говорит он, победиша царствия, бывшие при Гедеоне. Содеяша правду. Кто? Те же самые. Или правдою он называет здесь человеколюбие. Получиша обетования. Думаю, что это сказал он о Давиде. Какие же обетования получил он? Те, которые заключались в словах, что семя его сядет на престоле его (Пс СХХXI:11). Заградиша уста львов, угасиша силу огненную, избегоша острея меча. Смотри, как находились в смертной опасности - Даниил, окруженный львами, три отрока, бывшие в печи, Авраам, Исаак и Иаков - в различных искушениях, и однако не отчаивались (Злат.). - "Избегали острие меча..." Думаю, говорит Златоуст, что и это сказал он также о трех отроках. - "Укреплялись от немощи, были крепки на войне, прогоняли полки чужих..." Здесь он разумеет обстоятельства исхода из плена Вавилонского. - От немощи - т.е. от плена (Злат.). Когда обстоятельства Иудеев находились в отчаянном положении, когда они нисколько не отличались от мертвых костей, тогда и произошло возвращение их (из плена).
Adam Clarke: Commentary on the Bible - 1831
11:33: Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc.
Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good.
Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring.
Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor.
Albert Barnes: Notes on the Bible - 1834
11:33: Who through faith subdued kingdoms - That is, those specified in the pRev_ious verses, and others like them. The meaning is, that some of them subdued kingdoms, others obtained promises, etc. Thus, Joshua subdued the nations of Canaan; Gideon the Midianites; Jephtha the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc.
Wrought righteousness - Carried the laws of justice into execution, particularly on guilty nations. They executed the great purposes of God in punishing the wicked, and in cutting off his foes.
Obtained promises - Or obtained "promised blessings" (Bloomfield, Stuart); that is, they obtained as a result of their faith, promises of blessings on their posterity in future times.
Stopped the mouths of lions - As Samson, Jdg 14:6; David, Sa1 17:34 ff; and particularly Daniel; Dan 6:7, following To be able to subdue and render harmless the king of the forest - the animal most dreaded in early times - was regarded as an eminent achievement.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:33: through: jos 6:1-13:33; 2Sam. 5:4-25, Sa2 8:1-14; Psa 18:32-34, Psa 44:2-6, Psa 144:1, Psa 144:2, Psa 144:10
wrought: Heb 11:4-8, Heb 11:17
obtained: Heb 6:12-15, Heb 10:36; Sa2 7:11-17; Gal 3:16
stopped: Jdg 14:5, Jdg 14:6; Sa1 17:33-36; Psa 91:13; Dan 6:20-23; Ti2 4:17; Pe1 5:8
Geneva 1599
11:33 Who through faith subdued kingdoms, wrought righteousness, obtained (s) promises, stopped the mouths of lions,
(s) The fruit of the promises.
John Gill
11:33 Who through faith subdued kingdoms,.... As David did particularly; who subdued Syria, Moab, Ammon, Amalek, Edom, and the Philistines, 2Kings 8:12. War, in some cases, is lawful; and kingdoms may be subdued; and faith makes use of means to do it: these kingdoms, though subdued by faith, yet not without fighting. Believers have no reason to be afraid of kings, or kingdoms; and this should encourage the saints, in their combats with the powers of darkness.
Wrought righteousness; exercised vindictive justice, in taking vengeance on the enemies of God, and his people; civil righteousness, in the discharge of their offices; and moral righteousness, in their conversation before God and men; which, being imperfect, was not justifying: wherefore they stood in need of another, and better righteousness, which is perfect and durable; and, in consequence of which being known, embraced, and received, men work righteousness: it may be observed, that to do works of righteousness in faith, and by it, is something very considerable; it is reckoned here among actions of the greatest fame; and that true faith is an operative grace, it works by love, and is always attended with works of righteousness; and that righteousness is a fruit and evidence of faith; and that faith is not the believer's righteousness; and that the righteousness of faith is not that which faith works, but which it receives.
Obtained promises; the promise of the land of Canaan; particular promises of victory over their enemies; promises concerning the Messiah, and of everlasting life and happiness: their faith was not the cause of promises being made, nor of their being fulfilled; but was the grace by which these believers received them, believed them, and waited for the accomplishment of them; and, in some sense, enjoyed the things promised before hand; their faith realizing things future and invisible to them: to obtain a promise from God is a great and marvellous thing; it is an instance of rich grace; and there is never a promise, but what is great in itself, and precious to the saints: all God's promises are obtained; they are sure, and are certainly fulfilled; and it is the work and business of faith to receive, and enjoy them.
Stopped the mouths of lions: a lion was slain by Samson, and another by David; but the most remarkable instance of stopping the mouths of lions, was in the den, into which Daniel was cast; and this may encourage the faith of God's people, when they are in the midst of men, comparable to lions; and may animate them not to fear the devouring lion, Satan.
John Wesley
11:33 David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2Kings 8:1, &c.; 1Kings 8:9, &c.; 1Kings 13:3, &c.; Dan 6:22; Dan 3:27; Judg 12:3; Judg 15:19, &c.; Judg 16:28, &c.; Judg 4:14, &c.; Judg 7:21.
Robert Jamieson, A. R. Fausset and David Brown
11:33 subdued kingdoms--as David did (2Kings 8:1, &c.); so also Gideon subdued Midian (Jdg. 7:1-25).
wrought righteousness--as Samuel did (1Kings 8:9; 1Sa. 12:3-23; 1Kings 15:33); and David (2Kings 8:15).
obtained promises--as "the prophets" (Heb 11:32) did; for through them the promises were given (compare Dan 9:21) [BENGEL]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (Josh 21:45; 3Kings 8:56). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (Heb 11:13, Heb 11:39).
stopped the mouths of lions--Note the words, "because he believed in his God." Also Samson (Judg 14:6), David (1Kings 17:34-37), Benaiah (2Kings 23:20).
11:3411:34: շիջուցի՛ն զզօրութիւն հրոյ. ապրեցա՛ն ՚ի բերանոյ սրոյ. զօրացա՛ն ՚ի տկարութենէ. եղեն զօրաւորք ՚ի պատերազմի. առին զբանակս օտարաց.
34 հանգցրին կրակի զօրութիւնը, փրկուեցին սրի բերանից, զօրացան տկարութիւնից յետոյ, կտրիճներ եղան պատերազմի մէջ, յաղթեցին օտար բանակների.
34 Կրակի զօրութիւն մարեցին, սուրի բերնէ ազատեցան, տկարութենէ ուժովցան, պատերազմի մէջ զօրաւոր եղան, օտարներու բանակներ ցրուեցին.
շիջուցին զզօրութիւն հրոյ, ապրեցան ի բերանոյ սրոյ, զօրացան ի տկարութենէ, եղեն զօրաւորք ի պատերազմի, առին զբանակս օտարաց:

11:34: շիջուցի՛ն զզօրութիւն հրոյ. ապրեցա՛ն ՚ի բերանոյ սրոյ. զօրացա՛ն ՚ի տկարութենէ. եղեն զօրաւորք ՚ի պատերազմի. առին զբանակս օտարաց.
34 հանգցրին կրակի զօրութիւնը, փրկուեցին սրի բերանից, զօրացան տկարութիւնից յետոյ, կտրիճներ եղան պատերազմի մէջ, յաղթեցին օտար բանակների.
34 Կրակի զօրութիւն մարեցին, սուրի բերնէ ազատեցան, տկարութենէ ուժովցան, պատերազմի մէջ զօրաւոր եղան, օտարներու բանակներ ցրուեցին.
zohrab-1805▾ eastern-1994▾ western am▾
11:3434: угашали силу огня, избегали острия меча, укреплялись от немощи, были крепки на войне, прогоняли полки чужих;
11:34  ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρης, ἐδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων·
11:34. ἔσβεσαν (they-en-quelled) δύναμιν (to-an-ability) πυρός, (of-a-fire,"ἔφυγον (they-had-fled) στόματα (to-mouths) μαχαίρης, (of-a-knife,"ἐδυναμώθησαν (they-were-en-abled) ἀπὸ (off) ἀσθενείας, (of-an-un-vigoring-of,"ἐγενήθησαν (they-were-became) ἰσχυροὶ ( force-held ) ἐν (in) πολέμῳ, (unto-a-war) παρεμβολὰς (to-castings-in-beside,"ἔκλιναν (they-reclined) ἀλλοτρίων : ( of-other-belonged )
11:34. extinxerunt impetum ignis effugerunt aciem gladii convaluerunt de infirmitate fortes facti sunt in bello castra verterunt exterorumQuenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
34. quenched the power of fire, escaped the edge of the sword, from weakness were made strong, waxed mighty in war, turned to flight armies of aliens.
11:34. extinguished the violence of fire, escaped the edge of the sword, recovered from infirmities, showed strength in battle, turned back the armies of foreigners.
11:34. 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.
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:

34: угашали силу огня, избегали острия меча, укреплялись от немощи, были крепки на войне, прогоняли полки чужих;
11:34  ἔσβεσαν δύναμιν πυρός, ἔφυγον στόματα μαχαίρης, ἐδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων·
11:34. extinxerunt impetum ignis effugerunt aciem gladii convaluerunt de infirmitate fortes facti sunt in bello castra verterunt exterorum
Quenched the violence of fire, escaped the edge of the sword, recovered strength from weakness, became valiant in battle, put to flight the armies of foreigners.
11:34. extinguished the violence of fire, escaped the edge of the sword, recovered from infirmities, showed strength in battle, turned back the armies of foreigners.
11:34. 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.
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Adam Clarke: Commentary on the Bible - 1831
11:34: Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God's worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3.
Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, Exo 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others.
Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21.
Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.
Albert Barnes: Notes on the Bible - 1834
11:34: Quenched the violence of fire - As Shadrach, Meshach, and Abednego did; Dan 3:15-26. "Escaped the edge of the sword." As Elijah did when he fled from Ahab, Kg1 19:3; as Elijah did when he was delivered from the king of Syria, Kg2 6:16; and as David did when he fled from Saul.
Out of weakness were made strong - Enabled to perform exploits beyond their natural strength, or raised up from a state of physical infirmity, and invigorated for conflict. Such a case as that of Samson may be referred to, Jdg 15:15; Jdg 16:26-30; or as that of Hezekiah, 2 Kings 20 who was restored from dangerous sickness by the immediate interposition of God; see the notes on isa 38.
Waxed valiant in fight - Became valiant. Like Joshua. Barak, David, etc. The books of Joshua, Judges, Samuel, and Kings supply instances of this in abundance.
Turned to flight the armies of the aliens - The foreigners - as the invading Philistines, Ammonites, Moabites, Assyrians, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:34: Quenched: Psa 66:12; Isa 43:2; Dan 3:19-28; Pe1 4:12
escaped: Sa1 20:1; Sa2 21:16, Sa2 21:17; Kg1 19:3; Kg2 6:16-18, Kg2 6:32; Job 5:20; Psa 144:10; Jer 26:24
out of: Jdg 7:19-25, Jdg 8:4-10, Jdg 15:14-20, Jdg 16:19-30; Kg2 20:7-11; Job 42:10; Psa 6:8; Co2 12:9, Co2 12:10
turned: Sa1 14:13-15, Sa1 17:51, Sa1 17:52; 2Sam. 8:1-18; Ch2 14:11-14, Ch2 16:1-9, Ch2 20:6-25; Ch2 32:20-22
John Gill
11:34 Quenched the violence of fire,.... Which may be said to be done, when a believer, or a righteous man, is delivered out of it, as Lot from Sodom, when God rained fire and brimstone on it; when, by prayer, it is stopped, as by Moses, at Taberah, Num 11:1 when persons are not hurt by it, as Shadrach, Meshach, and Abednego, when cast into Nebuchadrezzar's fiery furnace; and many of the martyrs have triumphed in the flames: so believers are delivered out of the fire of afflictions, and are not consumed thereby; and quench the fiery darts of Satan, thrown at them; and are untouched by the fire of God's wrath, in every state and case; and shall not be hurt of the second death, which is a lake of fire, burning with brimstone.
Escaped the edge of the sword; and were not destroyed by it; as Lot, Abraham, Moses, Joshua, the Judges, David, Elijah, Elisha, and others.
Out of weakness were made strong; being recovered from bodily diseases, as David, Hezekiah, &c. by an increase of bodily strength, as Samson; by being filled with courage, and strength of mind; when before timorous, as Barak, &c. so believers, when they have been weak in the exercise of grace, have been made strong:
waxed valiant in fight; as Barak, Gideon, David, &c. so believers, in the spiritual fight of faith, have waxed valiant; being engaged in a good cause, and under a good Captain; being well provided with armour, and assured of victory, and a crown.
Turned to fight the armies of the aliens: such as the Canaanites, the Moabites, Ammonites, Philistines, and others; who were put to flight by Joshua, the Judges, David, and others.
Robert Jamieson, A. R. Fausset and David Brown
11:34 Quenched the violence of fire-- (Dan 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Dan 3:19-30 and Dan 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.
escaped . . . sword--So Jephthah (Judg 12:3); and so David escaped Saul's sword (1Kings 18:11; 1Kings 19:10, 1Kings 19:12); Elijah (3Kings 19:1, &c.; 4Kings 6:14).
out of weakness . . . made strong--Samson (Judg 16:28; Judg 15:19). Hezekiah (Isa. 37:1-38:22). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."
valiant in fight--Barak (Judg 4:14-15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.
armies--literally, "camps" referring to Judg 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.
11:3511:35: ընկալա՛ն կանայք ՚ի յարութենէ զմեռեալս իւրեանց։ Կէսք կոշկոճեցան՝ եւ չեւ՛ եւս ընկալեալ զփրկութիւն, զի լաւագո՛յն յարութեանն հասանիցեն[4844]. [4844] Ոմանք. Եւ չեւ եւս ընկալան զփրկ՛՛։
35 կանայք յարութեան միջոցով վերստացան իրենց մեռելներին, ուրիշներ չարչարանքի ենթարկուեցին՝ մերժելով ազատութիւն ձեռք բերել, որպէսզի հասնեն լաւագոյն յարութեան.
35 Կիներ իրենց մեռելները ընդունեցին յարութիւն առած. ոմանք չարչարուեցան եւ չընդունեցին ազատութիւնը, որպէս զի լաւագոյն յարութեան հասնին.
ընկալան կանայք ի յարութենէ զմեռեալս իւրեանց. կէսք կոշկոճեցան, եւ չեւ եւս ընկալեալ զփրկութիւն, զի լաւագոյն յարութեանն հասանիցեն:

11:35: ընկալա՛ն կանայք ՚ի յարութենէ զմեռեալս իւրեանց։ Կէսք կոշկոճեցան՝ եւ չեւ՛ եւս ընկալեալ զփրկութիւն, զի լաւագո՛յն յարութեանն հասանիցեն[4844].
[4844] Ոմանք. Եւ չեւ եւս ընկալան զփրկ՛՛։
35 կանայք յարութեան միջոցով վերստացան իրենց մեռելներին, ուրիշներ չարչարանքի ենթարկուեցին՝ մերժելով ազատութիւն ձեռք բերել, որպէսզի հասնեն լաւագոյն յարութեան.
35 Կիներ իրենց մեռելները ընդունեցին յարութիւն առած. ոմանք չարչարուեցան եւ չընդունեցին ազատութիւնը, որպէս զի լաւագոյն յարութեան հասնին.
zohrab-1805▾ eastern-1994▾ western am▾
11:3535: жены получали умерших своих воскресшими; иные же замучены были, не приняв освобождения, дабы получить лучшее воскресение;
11:35  ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν·
11:35. ἔλαβον (they-had-taken,"γυναῖκες (women,"ἐξ (out) ἀναστάσεως (of-a-standing-up) τοὺς (to-the-ones) νεκροὺς ( to-en-deaded ) αὐτῶν: (of-them) ἄλλοι ( other ) δὲ (moreover) ἐτυμπανίσθησαν, (they-were-racked-to) οὐ (not) προσδεξάμενοι ( having-received-toward ) τὴν (to-the-one) ἀπολύτρωσιν, (to-an-en-loosing-off,"ἵνα (so) κρείττονος (of-more-superior) ἀναστάσεως (of-a-standing-up) τύχωσιν: (they-might-have-had-actuated)
11:35. acceperunt mulieres de resurrectione mortuos suos alii autem distenti sunt non suscipientes redemptionem ut meliorem invenirent resurrectionemWomen received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
35. Women received their dead by a resurrection: and others were tortured, not accepting their deliverance; that they might obtain a better resurrection:
11:35. Women received their dead by means of resurrection. But others suffered severe punishment, not yet receiving redemption, so that they would find a better resurrection.
11:35. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

35: жены получали умерших своих воскресшими; иные же замучены были, не приняв освобождения, дабы получить лучшее воскресение;
11:35  ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν· ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν·
11:35. acceperunt mulieres de resurrectione mortuos suos alii autem distenti sunt non suscipientes redemptionem ut meliorem invenirent resurrectionem
Women received their dead raised to life again. But others were racked, not accepting deliverance, that they might find a better resurrection.
11:35. Women received their dead by means of resurrection. But others suffered severe punishment, not yet receiving redemption, so that they would find a better resurrection.
11:35. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: "Жены получали умерших своих воскресшими..." Здесь он говорит о пророках Елисее и Илии, которые воскрешали мертвых. - "Иные же замучены были, не принявши освобождения, дабы получить лучшее воскресение..." Здесь, мне кажется, - говорит Златоуст, - он разумеет Иоанна Крестителя и Иакова, потому что избиением (apotumpanismoV) обозначается отсечение головы. Они могли бы взирать на свет солнечный, могли бы не делать обличений, и однако решились умереть; и те, которые воскрешали других, сами избрали себе смерть, чтобы получить лучшее воскресение.
Adam Clarke: Commentary on the Bible - 1831
11:35: Women received their dead - As did the widow of Zarephath, Kg1 17:21, and the Shunammite, Kg2 4:34. What other cases under all the above heads the apostle might have in view, we know not.
Others were tortured - Ετυμπανισθησαν. This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note).
Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc.
Albert Barnes: Notes on the Bible - 1834
11:35: Women received their dead raised to life again - As in the case of the woman of Zarephath, whose child was restored to life by Elijah, Kg1 17:19-24; and of the son of the Shunamite woman whose child was restored to life by Elisha; 2 Kings 4:18-37.
And others were tortured - The word which is used here - τυμπανίζω tumpanizō - to "tympanize," refers to a form of severe torture which was sometimes practiced. It is derived from τύμπανον tumpanon - "tympanum" - a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us; see it described in the notes on Isa 5:12. The engine of torture here referred to, probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture; see 2 Macc. 6:19-29. The punishment here referred to seems to have consisted of two things - the stretching upon the instrument, and the scourging; see Robinson's Lexicon and Stuart in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον tumpanon - "tympanum" - as meaning:
(1) a beatingstick, and,
(2) a beating-post which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.
Not accepting deliverance - When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.
That they might obtain a better resurrection - That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance then, would have been a kind of restoration to life, or a species of resurrection. But they refused this, and looked forward to a more honorable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honorable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Macc. 6, so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal vigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection" than to be saved from death when persecuted, or to be raised up from a bed of pain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:35: Women: Kg1 17:22-24; Kg2 4:27-37; Luk 7:12-16; Joh 11:40-45; Act 9:41
tortured: Act 22:24, Act 22:25, Act 22:29
not accepting: Act 4:19
that they: Mat 22:30; Mar 12:25; Luk 14:14, Luk 20:36; Joh 5:29; Act 23:6, Act 24:15; Co1 15:54; Phi 3:11
Geneva 1599
11:35 (t) Women received their dead raised to life again: and others were (u) tortured, not accepting deliverance; that they might obtain a better resurrection:
(t) He seems to mean the story of that woman of Sarepta, whose son Elijah raised again from the dead, and the Shunammite, whose son Elisha restored to his mother.
(u) He means that perfection which Antiochus wrought.
John Gill
11:35 Women received their dead raised to life again,.... As the widow of Zarephath, and the Shunammite, 3Kings 17:22. Their sons were really dead, and they received them alive gain, from the hands of the prophets, Elijah and Elisha, in the way of a resurrection, and by faith; by the faith of the prophets:
and others were tortured; racked, or tympanized; referring to the sufferings of seven brethren, and their mother, in the times of Antiochus, recorded in 2 Maccabees 7 as appears from the kind of torment endured by them; from the offer of deliverance rejected by them; and from their hope of the resurrection: for it follows,
not accepting deliverance; when offered them by the king, see the Apocrypha:
"24 Now Antiochus, thinking himself despised, and suspecting it to be a reproachful speech, whilst the youngest was yet alive, did not only exhort him by words, but also assured him with oaths, that he would make him both a rich and a happy man, if he would turn from the laws of his fathers; and that also he would take him for his friend, and trust him with affairs. 25 But when the young man would in no case hearken unto him, the king called his mother, and exhorted her that she would counsel the young man to save his life.'' (2 Maccabees 7)
that they might obtain a better resurrection; which they died in the faith of, see the Apocryha:
"7 And him he sent with that wicked Alcimus, whom he made high priest, and commanded that he should take vengeance of the children of Israel. 11 And said courageously, These I had from heaven; and for his laws I despise them; and from him I hope to receive them again. 14 So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life. (2 Maccabees)
The resurrection of the saints, which is unto everlasting life, is a better resurrection than mere metaphorical, and figurative ones, as deliverances from great afflictions, which are called deaths; or real ones, which were only to a mortal state, and in order to die again, as those under the Old Testament, and under the New, before the resurrection of Christ; or than the resurrection of the wicked: for the resurrection the saints will obtain will be first, at the beginning of the thousand years; the wicked will not live till after they are ended; it will be by virtue of union to Christ, whereas the wicked will be raised merely by virtue of his power; the saints will rise with bodies glorious, powerful, and spiritual, the wicked with base, vile, and ignoble ones; the righteous will come forth to the resurrection of life, the wicked to the resurrection of damnation. The consideration of the better resurrection is of great use to strengthen faith, under sufferings, for righteousness sake, and this is obtained by suffering; not that suffering is the meritorious cause of it, but saints in this way come to it; it is promised to such, and it will be attained unto, and enjoyed by such; for all that live godly, do, and must suffer persecution in one way or another.
John Wesley
11:35 Women - Naturally weak. Received their dead - Children. Others were tortured - From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering. Not accepting deliverance - On sinful terms. That they might obtain a better resurrection - An higher reward, seeing the greater their sufferings the greater would be their glory. 3Kings 17:22; 4Kings 4:35
Robert Jamieson, A. R. Fausset and David Brown
11:35 Women received their dead raised--as the widow of Zarephath (3Kings 17:17-24). The Shunammite (2Ki. 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 3Kings 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Lk 4:26, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.
and--Greek, "but"; in contrast to those raised again to life.
tortured--"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.
not accepting deliverance--when offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."
a better resurrection--than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (Dan 12:2; Lk 20:35; Phil 3:11). The fourth of the brethren (referring to Dan 12:2) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.
11:3611:36: եւ կէսքն զտանջանաց եւ զգանից զփորձ առին, զկապանա՛ց եւ զբանտից[4845]. [4845] Յօրինակին. Եւ զգանից փորձ ա՛՛։ Ոմանք. Եւ զկապանաց։
36 եւ ուրիշներ ենթարկուեցին տանջանքների եւ գանահարութիւնների, կապանքների եւ բանտերի.
36 Ուրիշներ ալ նախատինքներու ու ծեծերու, նաեւ կապերու ու բանտերու փորձը առին.
եւ կէսք զտանջանաց եւ զգանից զփորձ առին, զկապանաց եւ զբանտից:

11:36: եւ կէսքն զտանջանաց եւ զգանից զփորձ առին, զկապանա՛ց եւ զբանտից[4845].
[4845] Յօրինակին. Եւ զգանից փորձ ա՛՛։ Ոմանք. Եւ զկապանաց։
36 եւ ուրիշներ ենթարկուեցին տանջանքների եւ գանահարութիւնների, կապանքների եւ բանտերի.
36 Ուրիշներ ալ նախատինքներու ու ծեծերու, նաեւ կապերու ու բանտերու փորձը առին.
zohrab-1805▾ eastern-1994▾ western am▾
11:3636: другие испытали поругания и побои, а также узы и темницу,
11:36  ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς·
11:36. ἕτεροι ( different ) δὲ (moreover) ἐμπαιγμῶν (of-childings-in-of) καὶ (and) μαστίγων (of-whips) πεῖραν (to-a-piercing) ἔλαβον, (they-had-taken,"ἔτι (if-to-a-one) δὲ (moreover) δεσμῶν (of-ties) καὶ (and) φυλακῆς: (of-a-guarding)
11:36. alii vero ludibria et verbera experti insuper et vincula et carceresAnd others had trial of mockeries and stripes: moreover also of bands and prisons.
36. and others had trial of mockings and scourgings, yea, moreover of bonds and imprisonment:
11:36. Truly, others were tested by mocking and lashes, and moreover by chains and imprisonment.
11:36. And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:
And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:

36: другие испытали поругания и побои, а также узы и темницу,
11:36  ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς·
11:36. alii vero ludibria et verbera experti insuper et vincula et carceres
And others had trial of mockeries and stripes: moreover also of bands and prisons.
11:36. Truly, others were tested by mocking and lashes, and moreover by chains and imprisonment.
11:36. And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-37: Оканчивает речь указанием на узы, темницы, бичевания, побиение камнями, разумея бывшее со Стефаном и Захариею: убийством, прибавляет он, меча умроша. Что говоришь ты? Одни избегоша острея меча, а другие - убийством меча умроша? Что же это значит? Что ты превозносишь? Чему удивляешься? Первому иди последнему? Поистине, говорит, тому и другому. Первому - потому, что оно близко к вам, а последнему - потому, что вера оказывала свою силу при самой смерти... То и другое - чудеса веры; и то, что она совершает великие дела, и то, что терпит великие бедствия и не думает о страданиях (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:36: Had trial of cruel mockings and scourgings - We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson's case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord.
Bond's and imprisonment - Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, Jer 37:16, and Jer 38:6; and the Prophet Micaiah was imprisoned by Ahab, Kg1 22:27.
Albert Barnes: Notes on the Bible - 1834
11:36: And others had trial of cruel mockings - Referring to the scorn and derision which the ancient victims of persecution experienced. This has been often experienced by martyrs, and doubtless it was the case with those who suffered on account of their religion, before the advent of the Saviour as well as afterward. Some instances of this kind are mentioned in the Old Testament Kg2 2:23; Kg1 22:24; and it was frequent in the time of the Maccabees.
And scourging - Whipping. This was a common mode of punishment, and was usually inflicted before a martyr was put to death; see the notes on Mat 10:17; Mat 27:26. For instances of this, see Jer 20:2; 2 Macc. 7:1; 5:17. "Of bonds." Chains. Gen 39:20.
And imprisonment - see Kg1 22:27; Jer 20:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:36: mockings: Jdg 16:25; Kg2 2:23; Ch2 30:10, Ch2 36:16; Jer 20:7; Mat 20:19; Mar 10:34; Luk 18:32, Luk 23:11, Luk 23:36
and scourgings: Kg1 22:24; Jer 20:2, Jer 37:15; Mat 21:35, Mat 23:34, Mat 27:26; Act 5:40, Act 16:22, Act 16:23; Co2 11:24, Co2 11:25
bonds: Heb 10:34; Gen 39:20; Kg1 22:27; Ch2 16:10; Psa 105:17, Psa 105:18; Jer 20:2, Jer 29:26; Jer 32:2, Jer 32:3, Jer 32:8, Jer 36:6, Jer 37:15-21, Jer 38:6-13, Jer 38:28, Jer 39:15; Lam 3:52-55; Act 4:3; Act 5:18, Act 8:3, Act 12:4-19, Act 16:24-40, Act 21:33, Act 24:27; Co2 11:23; Eph 3:1, Eph 4:1; Ti2 1:16, Ti2 2:9; Rev 2:10
John Gill
11:36 And others had trial of cruel mockings,.... As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Judg 16:25.
and scourgings; or smitings, as Jeremiah and Micaiah, Jer 20:22.
yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Gen 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.
John Wesley
11:36 And others - The apostle seems here to pass on to recent examples.
Robert Jamieson, A. R. Fausset and David Brown
11:36 others--of a different class of confessors for the truth (the Greek is different from that for "others," Heb 11:35, alloi, heteroi).
trial--testing their faith.
imprisonment--as Hanani (2Chron 16:10), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (3Kings 22:26-27).
11:3711:37: քարկոծեցա՛ն սղոցեցա՛ն, փորձեցա՛ն. սպանմա՛մբ սրոյ մեռան. շրջեցա՛ն լաշկամաշկօք՝ եւ մորթովք այծենեօք։ Կարօտեա՛լք, նեղեա՛լք, չարչարեա՛լք[4846]. [4846] Ոմանք. Լեշկմաշկօք. եւ ոմանք. լաշկմաշկօք։ Այլ բազումք համաձայն մերումս, որպէս եւ եդաք։
37 քարկոծուեցին, սղոցուեցին, փորձութեան ենթարկուեցին, սրով սպանուելով մեռան, թափառեցին ոչխարների եւ այծերի մորթիներով ծածկուած. ապրեցին կարիքի մէջ, նեղութեան մէջ, չարչարանքների մէջ
37 Քարկոծուեցան, սղոցուեցան, փորձանքի մէջ ինկան, սրով սպաննուելով մեռան, ոչխարի մորթերով ու այծի մորթերով պտըտեցան, կարօտութիւն քաշելով, նեղը իյնալով, չարչարուելով,
քարկոծեցան, սղոցեցան, փորձեցան, սպանմամբ սրոյ մեռան, շրջեցան լաշկամաշկօք եւ մորթովք այծենեօք. կարօտեալք, նեղեալք, չարչարեալք:

11:37: քարկոծեցա՛ն սղոցեցա՛ն, փորձեցա՛ն. սպանմա՛մբ սրոյ մեռան. շրջեցա՛ն լաշկամաշկօք՝ եւ մորթովք այծենեօք։ Կարօտեա՛լք, նեղեա՛լք, չարչարեա՛լք[4846].
[4846] Ոմանք. Լեշկմաշկօք. եւ ոմանք. լաշկմաշկօք։ Այլ բազումք համաձայն մերումս, որպէս եւ եդաք։
37 քարկոծուեցին, սղոցուեցին, փորձութեան ենթարկուեցին, սրով սպանուելով մեռան, թափառեցին ոչխարների եւ այծերի մորթիներով ծածկուած. ապրեցին կարիքի մէջ, նեղութեան մէջ, չարչարանքների մէջ
37 Քարկոծուեցան, սղոցուեցան, փորձանքի մէջ ինկան, սրով սպաննուելով մեռան, ոչխարի մորթերով ու այծի մորթերով պտըտեցան, կարօտութիւն քաշելով, նեղը իյնալով, չարչարուելով,
zohrab-1805▾ eastern-1994▾ western am▾
11:3737: были побиваемы камнями, перепиливаемы, подвергаемы пытке, умирали от меча, скитались в милотях и козьих кожах, терпя недостатки, скорби, озлобления;
11:37  ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι,
11:37. ἐλιθάσθησαν, (they-were-stoned-to,"ἐπειράσθησαν, (they-were-pierced-to,"ἐπρίσθησαν, (they-were-sawed-to,"ἐν (in) φόνῳ (unto-a-slaying) μαχαίρης (of-a-knife) ἀπέθανον, (they-had-died-off,"περιῆλθον (they-had-came-about) ἐν (in) μηλωταῖς, (unto-fleecings,"ἐν (in) αἰγίοις ( unto-goat-belonged ) δέρμασιν, (unto-swipings-to," ὑστερούμενοι , ( being-lattered-unto ," θλιβόμενοι , ( being-pressed ," κακουχούμενοι , ( being-disruptively-held-unto ,"
11:37. lapidati sunt secti sunt temptati sunt in occisione gladii mortui sunt circumierunt in melotis in pellibus caprinis egentes angustiati adflictiThey were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
37. they were stoned, they were sawn asunder, they were tempted, they were slain with the sword: they went about in sheepskins, in goatskins; being destitute, afflicted, evil entreated
11:37. They were stoned; they were cut; they were tempted. With the slaughter of the sword, they were killed. They wandered about in sheepskin and in goatskin, in dire need, in anguish afflicted.
11:37. 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;
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:

37: были побиваемы камнями, перепиливаемы, подвергаемы пытке, умирали от меча, скитались в милотях и козьих кожах, терпя недостатки, скорби, озлобления;
11:37  ἐλιθάσθησαν, ἐπρίσθησαν, ἐν φόνῳ μαχαίρης ἀπέθανον, περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι,
11:37. lapidati sunt secti sunt temptati sunt in occisione gladii mortui sunt circumierunt in melotis in pellibus caprinis egentes angustiati adflicti
They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in sheepskins, in goatskins, being in want, distressed, afflicted:
11:37. They were stoned; they were cut; they were tempted. With the slaughter of the sword, they were killed. They wandered about in sheepskin and in goatskin, in dire need, in anguish afflicted.
11:37. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:37: They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, Ch2 24:21; and See the notes on Mat 23:35. And as Naboth the Jezreelite, who, on refusing to give up his father's inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; Kg1 21:1-14.
They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth." St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable.
Were tempted - Επειρασθησαν. I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense.
Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see Sa1 22:18; and the prophets, of whose slaughter by the sword Elijah complains, Kg1 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day.
They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in Kg2 2:8-13, expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, Kg2 1:8; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, Zac 13:4; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering.
Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries.
Afflicted - In consequence of enduring such privations.
Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.
Albert Barnes: Notes on the Bible - 1834
11:37: They were stoned - A common method of punishment among the Jews; see the notes on Mat 21:35, Mat 21:44. Thus, Zechariah, the son of Jehoiada the priest, was stoned; see Ch2 24:21; compare Kg1 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen; Act 7:59; compare Joh 10:31; Act 14:5. In the time of the terrible persecutions under Antiochus Epiphanes, and under Manasseh, such instances also probably occurred.
They were sawn asunder - It is commonly supposed that Isaiah was put to death in this manner. For the evidence of this, see introduction to Isaiah, 2. It is known that this mode of punishment, though not common, did exist in ancient times. Among the Romans, the laws of the twelve tables affixed this as the punishment of certain crimes, but this mode of execution was very rare, since Aulius Gellius says that in his time no one remembered to have seen it practiced. It appears, however, from Suetonius that the emperor Caligula often condemned persons of rank to be sawn through the middle. Calmet, writing above a hundred years ago, says, "I am assured that the punishment of the saw is still in use among the Switzers, and that they put it in practice not many years ago upon one of their countrymen, guilty of a great crime, in the plain of Grenelles, near Paris. They put him into a kind of coffin, and sawed him lengthwise, beginning at the head, as a piece of wood is sawn; "Pict. Bib." It was not an unusual mode of punishment to cut a person asunder, and to suspend the different parts of the body to walls and towers, as a warning to the living; see Sa1 31:10, and Morier's Second Journey to Persia, p. 96.
Were tempted - On this expression, which has given much perplexity in critics, see the notes of Prof. Stuart, Bloomfield, and Kuinoel. There is a great variety of reading in the mss. and editions of the New Testament, and many have regarded it as an interpolation. The difficulty which has been felt in reference to it has been, that it is a much milder word than those just used, and that it is hardly probable that the apostle would enumerate this among those which he had just specified, as if to be tempted deserved to be mentioned among sufferings of so severe a nature. But it seems to me there need be no real difficulty in the case. The apostle here, among other sufferings which they were called to endure, may have referred to the temptations which were presented to the martyrs when about to die to abandon their religion and live. It is very possible to conceive that this might have been among the highest aggravations of their sufferings. We know that in later times it was a common practice to offer life to those who were doomed to a horrid death on condition that they would throw incense on the altars of a pagan god, and we may easily suppose that a temptation of that kind, artfully presented in the midst of keen tortures, would greatly aggravate their sufferings. Or suppose when a father was about to be put to death for his religion, his wife and children were placed before him and should plead with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would cause so keen torture to the soul as their cries and tears would. Amidst the sorrows of martyrs, therefore, it was not improper to say that they were tempted, and to place this among their most aggravated woes. For instances of this nature. see 2 Macc. 6:21, 22; 7:17, 24.
Were slain with the sword - As in the case of the eighty-five priests slain by Doeg Sa1 22:18; and the prophets. of whose slaughter by the sword Elijah complains; Kg1 19:10.
They wandered about in sheepskins and goatskins - Driven away from their homes, and compelled to clothe themselves in this rude and uncomfortable manner. A dress of this kind, or a dress made of hair, was not uncommon with the prophets, and seems indeed to have been regarded as an appropriate badge of their office; see Kg2 1:8; Zac 13:4.
Being destitute, afflicted, tormented - The word "tormented" here means tortured. The apostle expresses here in general what in the pRev_ious verses he had specified in detail.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:37: stoned: Kg1 21:10, Kg1 21:13-15; Ch2 24:21; Mat 21:35, Mat 23:37; Luk 13:34; Joh 10:31-33; Act 7:58, Act 7:59, Act 14:19; Co2 11:25
were slain: Sa1 22:17-19; Kg1 18:4, Kg1 18:13, Kg1 19:1, Kg1 19:10, Kg1 19:14; Jer 2:30, Jer 26:23; Lam 4:13, Lam 4:14; Mat 23:35-37; Luk 11:51-54; Act 7:52, Act 12:2, Act 12:3
in sheepskins: Kg2 1:8; Mat 3:4; Rev 11:3
being destitute: Heb 12:1-3; Zac 13:9; Mat 8:20; Co1 4:9-13; Co2 11:23-27, Co2 12:10; Jam 5:10, Jam 5:11
Geneva 1599
11:37 They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in (x) sheepskins and goatskins; being destitute, afflicted, tormented;
(x) In vile and rough clothing, so were the saints brought to extreme poverty, and constrained to live like beasts in the wilderness.
John Gill
11:37 They were stoned,.... As Naboth, by the order of Ahab, 3Kings 21:13, Zachariah in the court of the Lord's house; 2Chron 24:21 and the character of Jerusalem is, that she stoned the prophets that were sent unto her, Mt 23:37.
They were sawn asunder; to which there seems to be an allusion in Mt 24:51. There is no instance of any good men being so used in Scripture: perhaps reference is had to some that suffered thus in the time of Antiochus. The Jews have a tradition, that the Prophet Isaiah was sawn asunder in the times of Manasseh, and by his order; which some think the apostle refers unto; though it seems to be all fictitious, and ill put together. The tradition is in both Talmuds: in the one, the account is this: (z) that
"Manasseh sought to kill Isaiah, and he fled from him, and fled to a cedar, and the cedar swallowed him up, all but the fringe of his garment; they came and told him (Manasseh), he said unto them, go and saw the cedar, "and they sawed the cedar", and blood was seen to come out.''
And in the other (a) thus,
"says R. Simeon ben Azzai, I found a book of genealogies in Jerusalem, and in it was written that Manasseh slew Isaiah.''
And after relating the occasion of it, being some passages in Isaiah Manasseh was displeased with and objected to; and the prophet not thinking it worth his while to return an answer, or attempt to reconcile them with other passages, objected, knowing that the king would use him contemptuously; he is made to say,
"I will swallow (or put myself into) a cedar, they brought the cedar, "and sawed it asunder", and when it (the saw) came to his mouth, he expired.''
Another Jewish writer (b) out of the Midrash, reports it thus;
"Manasseh sought to slay him, and Isaiah fled, and the Lord remembered him, and he was swallowed up in the middle of a tree; but there remained without the tree the fringe of his garment; and then Manasseh ordered the tree to be cut down, and Isaiah died.''
And it is become a generally received opinion of the ancient Christian writers, that Isaiah was sawn asunder; as of Justin Martyr (c), Origen (d), Tertullian (e), Lactantius (f), Athanasius (g), Hilary (h), Cyril of Jerusalem (i), Gregory Nyssene (k), Jerom (l), Isidorus Pelusiota (m), Gregentius (n), Procopius Gazaeus (o), and others; but more persons seem to be designed:
were tempted; either by God, as Abraham, and Job; or by the devil, as all the saints are; or rather by cruel tyrants, to deny the faith, and renounce the worship of God, as Eleazar, and the seven brethren with their mother; at least some of them were, 2 Maccabees 6,7. Some think the true reading is "were burned"; as one of the seven brethren were in the Apocrytha,
"Now when he was thus maimed in all his members, he commanded him being yet alive to be brought to the fire, and to be fried in the pan: and as the vapour of the pan was for a good space dispersed, they exhorted one another with the mother to die manfully, saying thus,'' (2 Maccabees 7:5)
and as Zedekiah and Ahab were roasted in the fire, by the king of Babylon, Jer 29:22 though they were lying prophets, and cannot be referred to here; see Dan 11:33. This clause is wanting in the Syriac version:
were slain with the sword; as the priests at Nob, by the order of Saul; 1Kings 22:18. The prophets of the Lord by Jezebel, 3Kings 18:22 and many in the times of the Maccabees; Dan 11:33 and in the Apocrypha:
"And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14)
they wandered about in sheepskins and goatskins; with the wool or hair upon them; and with such Elijah and Elisha might be arrayed; since the former is said to be a hairy man, or covered with a hairy garment, as John the Baptist was, who came in his spirit and power, and also in his form; and the latter, wore the mantle of the other; 4Kings 1:8 and to these reference may be had, who were obliged to wander about, because of those who sought their lives; and was the case of others who were forced, by reason of persecution, to quit their habitations, and wander abroad; and some clothed themselves in this manner, to show their contempt of the world, and their contentment with mean apparel; and others, because they could get no other raiment:
being destitute; of bodily food, as Elijah, who was fed by ravens, and by the widow of Zarephath; 3Kings 17:6,
afflicted; pressed, drove to the greatest straits, despairing of, life, and weary of it, as the same prophet, 3Kings 19:4,
tormented; or evilly treated, reproached, vilified, persecuted, and made the filth of the world, and the offscouring of all things.
(z) T. Hieros. Sanhedrin, fol. 28. 3. (a) T. Bab. Yebamot, fol. 49. 2. (b) Shalshelet Hakabala, fol. 12. 2. (c) Dialog. cum Tryph. p. 249. (d) In Jer. Homil. 19. p. 197. in lsa. Homil. 1. fol. 101. & in Matt. Homil. 26. fol. 51. (e) De Patientia, c. 14. Scorpiace, c. 8. (f) De vera sapientia, l. 4. c. 11. (g) Vol. I. de Incarnat. p. 55, 65. Vol. II. dicta & Interpret. Parab. p. 325, 353. (h) Contr. Constant, p. 199. & enarrat. in Psal. cxviii. p. 465. (i) Cateches. 2. sect. 9. p. 29. & Cateches. 13. sect. 3. p. 169. (k) Vol. II. de Castigat. p. 749. (l) In Isa. lvii. 2. (m) L. 4. Ep. 205. (n) Disputat. cum Herbano Judaeo, p. 19. (o) In Reg. l. 4. c. 21. 16.
John Wesley
11:37 They were sawn asunder - As, according to the tradition of the Jews, Isaiah was by Manasseh. Were tempted - Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.
Robert Jamieson, A. R. Fausset and David Brown
11:37 stoned--as Zechariah, son of Jehoiada (2Chron 24:20-22; Mt 23:35).
sawn asunder--as Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.
tempted--by their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.
sword--literally, "they died in the murder of the sword." In Heb 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim (Jer 26:23); and the prophets in Israel (3Kings 19:10).
in sheepskins--as Elijah (3Kings 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zech 13:4).
tormented--Greek, "in evil state."
11:3811:38: զորս ո՛չ արժէ աշխարհս. յանապատի մոլորեալք, եւ ՚ի լերինս, եւ յայրս, եւ ՚ի փապարս երկրի[4847]։ [4847] Ոմանք. Ոչ արժէ աշխարհ... մոլորեալք ՚ի լերինս եւ ՚ի յայրս եւ ՚ի փա՛՛։
38 (մարդիկ, որոնց այս աշխարհը արժանի չէ), մոլորուած՝ անապատում, լեռներում, քարայրներում եւ երկրի խորշերում:
38 Որոնց արժանի չէր աշխարհս, անապատներու ու լեռներու եւ այրերու ու երկրի խոռոչներու մէջ մոլորելով։
զորս ոչ արժէ աշխարհս.) յանապատի մոլորեալք եւ ի լերինս եւ յայրս եւ ի փապարս երկրի:

11:38: զորս ո՛չ արժէ աշխարհս. յանապատի մոլորեալք, եւ ՚ի լերինս, եւ յայրս, եւ ՚ի փապարս երկրի[4847]։
[4847] Ոմանք. Ոչ արժէ աշխարհ... մոլորեալք ՚ի լերինս եւ ՚ի յայրս եւ ՚ի փա՛՛։
38 (մարդիկ, որոնց այս աշխարհը արժանի չէ), մոլորուած՝ անապատում, լեռներում, քարայրներում եւ երկրի խորշերում:
38 Որոնց արժանի չէր աշխարհս, անապատներու ու լեռներու եւ այրերու ու երկրի խոռոչներու մէջ մոլորելով։
zohrab-1805▾ eastern-1994▾ western am▾
11:3838: те, которых весь мир не был достоин, скитались по пустыням и горам, по пещерам и ущельям земли.
11:38  ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς.
11:38. ὧν ( of-which ) οὐκ (not) ἦν (it-was) ἄξιος (deem-belonged) ὁ (the-one) κόσμος (a-configuration) ἐπὶ (upon) ἐρημίαις (unto-solitudings-unto) πλανώμενοι ( being-wandered-unto ) καὶ (and) ὄρεσι (unto-juts) καὶ (and) σπηλαίοις (unto-cavelets) καὶ (and) ταῖς (unto-the-ones) ὀπαῖς (unto-arpetures) τῆς (of-the-one) γῆς. (of-a-soil)
11:38. quibus dignus non erat mundus in solitudinibus errantes et montibus et speluncis et in cavernis terraeOf whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
38. ( of whom the world was not worthy), wandering in deserts and mountains and caves, and the holes of the earth.
11:38. Of them, the world was not worthy, wandering in solitude on mountains, in the caves and caverns of the earth.
11:38. (Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.
Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth:

38: те, которых весь мир не был достоин, скитались по пустыням и горам, по пещерам и ущельям земли.
11:38  ὧν οὐκ ἦν ἄξιος ὁ κόσμος, ἐπὶ ἐρημίαις πλανώμενοι καὶ ὄρεσιν καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς.
11:38. quibus dignus non erat mundus in solitudinibus errantes et montibus et speluncis et in cavernis terrae
Of whom the world was not worthy: wandering in deserts, in mountains and in dens and in caves of the earth.
11:38. Of them, the world was not worthy, wandering in solitude on mountains, in the caves and caverns of the earth.
11:38. (Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: "Ты не можешь, говорит, сказать, что это были люди грешные и ничтожные; нет, если бы даже ты противопоставил им целый мир, то увидел бы, что они перетягивают весы и оказываются более важными... Что же могли бы получить здесь в награду те, которых достойного нет ничего в мире? Здесь апостол возвышает их ум, научая не прилепляться к настоящему, но помышлять о том, что выше всех предметов настоящей жизни, если весь мир недостоин их" (Злат.). "Мы и во сне не испытывали того, в чем эти мужи провели все время, не в наказание за грехи, но постоянно совершая добрые дела и постоянно подвергаясь скорбям. Представь Илию, о котором говорит апостол в словах: проидоша в милотех, и им оканчивает пример, не оставляя, впрочем, и других, так как и для них то же самое было делом обыкновенным... По преизбытку скорбей они не имели, говорит, ни одежды для прикрытия себя, ни города, ни дома, ни убежища, ни даже покоя: и там скитались и оттуда были изгоняемы..." (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:38: Of whom the world was not worthy - Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See Kg1 18:4. David was often obliged thus to hide himself from Saul; Sa1 24:3, etc.
Albert Barnes: Notes on the Bible - 1834
11:38: Of whom the world was not worthy - The world was so wicked that it had no claim that such holy men should live in it. These poor, despised, and persecuted people, living as outcasts and wanderers, were of a character far elevated above the world. This is a most beautiful expression. It is at once a statement of their eminent holiness, and of the wickedness of the rest of mankind.
They wandered in deserts ... - On the Scripture meaning of the word "desert" or wilderness, see the notes on Mat 3:1. This is a description of persons driven away from their homes, and wandering about from place to place to procure a scanty subsistence; compare 1 Macc. 1:53; 2 Macc. 5:27; 6:7. The instances mentioned in the Books of Maccabees are so much in point, that there is no impropriety in supposing that Paul referred to some such cases, if not these very cases. As there is no doubt about their historic truth, there was no impropriety in referring to them, though they are not mentioned in the canonical books of Scripture. One of those cases may be referred to as strikingly illustrating what is here said. "But Judas Maccabeus with nine others or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually lest they should be partakers of the pollution;" 2 Macc. 5:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:38: whom: Kg1 14:12, Kg1 14:13; Kg2 23:25-29; Isa 57:1
wandered: Sa1 22:1, Sa1 23:15, Sa1 23:19, Sa1 23:23, Sa1 24:1-3, Sa1 26:1; Kg1 17:3, Kg1 18:4, Kg1 18:13, Kg1 19:9; Psa 142:1 *title Psa 142:2-7
John Gill
11:38 Of whom the world was not worthy,.... These words are inserted in a parenthesis, to remove or prevent such objections as these; that they were restless and unquiet persons, that made disturbance in the world, and so unfit to live in it; and that they were deservedly punished for crimes they were guilty of; and to show the great worth and inestimable value of the people of God, which exceeds that of the whole world; and to intimate the removal of them out of the world, or from dwelling among the men of it, is by way of punishment to it:
they wandered in deserts, and in mountains, and in dens and caves of the earth; as Elijah did; 3Kings 18:4, and many in the times of the Maccabees;
"And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts'' (2 Maccabees 10:6).
John Wesley
11:38 Of whom the world was not worthy - It did not deserve so great a blessing. They wandered - Being driven out from men.
Robert Jamieson, A. R. Fausset and David Brown
11:38 Of whom the world was not worthy--So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Gen 39:5), and Jacob to Laban (Gen 30:27). In condemning them, the world condemned itself.
caves--literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (3Kings 18:4, 3Kings 18:13) and Elijah (3Kings 19:8, 3Kings 19:13); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).
11:3911:39: Եւ սոքա ամենեքին վկայեալք ՚ի հաւատոցն, չեւ՛ եւս ընկալան զաւետիսն[4848]։ [4848] Ոմանք. Չեւ եւս ընկալեալ զաւե՛՛։ Ոմանք. Զաւետիսն Աստուծոյ։ (40) Վասն մեր։
39 Եւ սրանք ամէնքը հաւատի մէջ վկայուած լինելով հանդերձ, չընդունեցին խոստումը:
39 Եւ ասոնք հաւատքով վկայուած՝ խոստումը չառին.
Եւ սոքա ամենեքին վկայեալք ի հաւատոցն, չեւ եւս ընկալան զաւետիսն:

11:39: Եւ սոքա ամենեքին վկայեալք ՚ի հաւատոցն, չեւ՛ եւս ընկալան զաւետիսն[4848]։
[4848] Ոմանք. Չեւ եւս ընկալեալ զաւե՛՛։ Ոմանք. Զաւետիսն Աստուծոյ։ (40) Վասն մեր։
39 Եւ սրանք ամէնքը հաւատի մէջ վկայուած լինելով հանդերձ, չընդունեցին խոստումը:
39 Եւ ասոնք հաւատքով վկայուած՝ խոստումը չառին.
zohrab-1805▾ eastern-1994▾ western am▾
11:3939: И все сии, свидетельствованные в вере, не получили обещанного,
11:39  καὶ οὖτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν,
11:39. Καὶ (And) οὗτοι (the-ones-these) πάντες ( all ) μαρτυρηθέντες ( having-been-witnessed-unto ) διὰ (through) τῆς (of-the-one) πίστεως (of-a-trust) οὐκ (not) ἐκομίσαντο ( they-tended-to ) τὴν (to-the-one) ἐπαγγελίαν, (to-a-messaging-upon-unto,"
11:39. et hii omnes testimonio fidei probati non acceperunt repromissionemAnd all these, being approved by the testimony of faith, received not the promise:
39. And these all, having had witness borne to them through their faith, received not the promise,
11:39. And all these, having been proven by the testimony of faith, did not receive the Promise.
11:39. And these all, having obtained a good report through faith, received not the promise:
And these all, having obtained a good report through faith, received not the promise:

39: И все сии, свидетельствованные в вере, не получили обещанного,
11:39  καὶ οὖτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν,
11:39. et hii omnes testimonio fidei probati non acceperunt repromissionem
And all these, being approved by the testimony of faith, received not the promise:
11:39. And all these, having been proven by the testimony of faith, did not receive the Promise.
11:39. And these all, having obtained a good report through faith, received not the promise:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: "Какая же, говорит, награда за такую надежду? Какое воздаяние? Великое, и столь великое, что даже не может быть выражено словом (1Кор.2:9). Но они еще не получили этого, еще ожидают, скончавшись в таких скорбях. Уже прошло столько времени, как они остались победителями, и еще не получили награды; а вы, находясь еще в подвиге, сетуете. Подумайте, что значит и чего стоит Аврааму и Апостолу Павлу ожидать, когда ты достигаешь совершенства, чтобы тогда иметь возможность получить награду? Спаситель предсказал, что Он не даст им награды, пока мы не придем, подобно тому, как чадолюбивый отец говорит благонравным и исполнившим свое дело детям, что не даст им есть, пока не придут их братья. А ты сетуешь, что еще не получил награды? Что же делать Авелю, который прежде всех победил и остается неувенчанным? Что - Ною? Что другим, жившим в те времена и ожидающим тебя и тех, которые будут после тебя? Видишь, что мы имеем преимущество пред ними? Поэтому хорошо сказал апостол: Богу лучшее что о нас предзревшу... Чтобы не казалось, будто они имеют преимущество пред нами в том, что увенчиваются первые, Бог определил увенчать всех в одно время, и тот, кто победил за столько лет, получит венец вместе с тобою. Видишь ли попечение о нас Божие? И не сказал: да не без нас будут увенчаны, но: да не без нас совершенство приимут; значит - тогда они и совершенными окажутся. Они предупредили нас в подвигах, но не предупредят о получении венцов; и это не есть несправедливость к ним, но честь нам, так как и они ожидают своих братьев. Если все мы - одно тело, то для этого тела более удовольствия, когда оно увенчается всецело, а не по частям. Праведники потому и достойны удивления, что они радуются благам братьев так же, как своим собственным. И они сами желают быть увенчанными с другими своими членами, потому что в общем прославлении - большее удовольствие" (Злат.).
Adam Clarke: Commentary on the Bible - 1831
11:39: Having obtained a good report (having been witnessed to; see Heb 11:2) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake.
Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died.
Albert Barnes: Notes on the Bible - 1834
11:39: And these all, having obtained a good report through faith - They were all commended and approved on account of their confidence in God; see the notes on Heb 11:2.
Received not the promise - That is, did not receive the fulfillment of the promise; or did not receive all that was promised. They all still looked forward to some future blessings; notes, Heb 11:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:39: Heb 11:2, Heb 11:13; Luk 10:23, Luk 10:24; Pe1 1:12
Geneva 1599
11:39 (16) And these all, having obtained a good report through faith, received (y) not the promise:
(16) An amplification taken from the circumstance of the time: their faith is so much the more to be marvelled at, by how much the promises of things to come were more dark, yet at length were indeed exhibited to us, so that their faith and ours is as one, as is also their consecration and ours.
(y) But saw Christ afar off.
John Gill
11:39 And these all having obtained a good report through faith,.... This may either be limited to the sufferers in the preceding verses, who were martyred, or suffered martyrdom for the faith, as the words may be rendered; and who are called martyrs or witnesses, in Heb 12:1 and so the Ethiopic version renders the clause, "and all these were witnesses concerning the faith": or it may be extended to all the instances of faith throughout the chapter; and so the apostle reasserts what he had said, Heb 11:2, having proved it by a variety of examples; See Gill on Heb 11:2.
received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Heb 12:1.
John Wesley
11:39 And all these - Though they obtained a good testimony, Heb 11:2, yet did not receive the great promise, the heavenly inheritance.
Robert Jamieson, A. R. Fausset and David Brown
11:39 having obtained a good report--Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (Heb 9:28); "the eternal inheritance" (Heb 9:15). Abraham did obtain the very thing promised (Heb 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [FLACIUS in BENGEL]. (Compare Note, see on Eph 4:8). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.
11:4011:40: Աստուծոյ վասն մեր լաւագոյն համարեալ, զի մի՛ առանց մեր կատարեսցին։
40 Աստուած մեզ համար աւելի լաւն էր նախատեսել, որպէսզի առանց մեզ դրանք չկատարուեն:
40 Քանզի Աստուած մեզի համար աւելի աղէկ բան մը նախապատրաստեց, որպէս զի անոնք առանց մեզի չկատարուին։
Աստուծոյ վասն մեր [59]լաւագոյն համարեալ``, զի մի՛ առանց մեր կատարեսցին:

11:40: Աստուծոյ վասն մեր լաւագոյն համարեալ, զի մի՛ առանց մեր կատարեսցին։
40 Աստուած մեզ համար աւելի լաւն էր նախատեսել, որպէսզի առանց մեզ դրանք չկատարուեն:
40 Քանզի Աստուած մեզի համար աւելի աղէկ բան մը նախապատրաստեց, որպէս զի անոնք առանց մեզի չկատարուին։
zohrab-1805▾ eastern-1994▾ western am▾
11:4040: потому что Бог предусмотрел о нас нечто лучшее, дабы они не без нас достигли совершенства.
11:40  τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.
11:40. τοῦ (of-the-one) θεοῦ (of-a-Deity) περὶ (about) ἡμῶν (of-us) κρεῖττόν (to-more-superior) τι (to-a-one) προβλεψαμένου , ( of-having-viewed-before ,"ἵνα (so) μὴ (lest) χωρὶς (of-spaced) ἡμῶν (of-us) τελειωθῶσιν. (they-might-have-been-en-finish-belonged)
11:40. Deo pro nobis melius aliquid providente ut ne sine nobis consummarenturGod providing some better thing for us, that they should not be perfected without us.
40. God having provided some better thing concerning us, that apart from us they should not be made perfect.
11:40. God’s Providence holds something better for us, so that not without us would they be perfected.
11:40. God having provided some better thing for us, that they without us should not be made perfect.
God having provided some better thing for us, that they without us should not be made perfect:

40: потому что Бог предусмотрел о нас нечто лучшее, дабы они не без нас достигли совершенства.
11:40  τοῦ θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.
11:40. Deo pro nobis melius aliquid providente ut ne sine nobis consummarentur
God providing some better thing for us, that they should not be perfected without us.
11:40. God’s Providence holds something better for us, so that not without us would they be perfected.
11:40. God having provided some better thing for us, that they without us should not be made perfect.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
11:40: God having provided some better thing for us - This is the dispensation of the Gospel, with all the privileges and advantages it confers.
That they without us should not be made perfect - Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens.
There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See Rev 6:11. "White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled." This time, and its blessings, are now upon the wing.
Albert Barnes: Notes on the Bible - 1834
11:40: God having provided some better thing for us - Margin, "foreseen." That is, "God having provided, or determined on giving some better thing than any of them realized, and which we are now permitted to enjoy." That is, God gave them promises; but they were not allowed to see their fulfillment. We are permitted now to see what they referred to, and in part, at least, to witness their completion; and though the promise was made to them, the fulfillment more particularly pertains to us.
That they without us should not be made perfect - That is, complete. The whole system of Revelation was not complete at once, or in one generation. It required successive ages to make the system complete, so that it might be said that it was finished, or perfect. Our existence, therefore, and the developments in our times, were as necessary to the perfection of the system, as the promise made to the patriarchs. And as the system would not have been complete if the blessings had been simply conferred on us without the pRev_ious arrangements, and the long scheme of introductory measures, so it would not have been complete if the promises had been merely given to them without the corresponding fulfillment in our times. They are like the two parts of a tally. The fathers had one part in the promises, and we the other in the fulfullment, and neither would have been complete without the other. The "better things" then referred to here as possessed by Christians, are the privilege of seeing those promises fulfilled in the Messiah; the blessings resulting from the atonement; the more expanded views which they have under the gospel; the brighter hopes of heaven itself, and the clearer apprehension of what heaven will be, which they are permitted to enjoy. This, therefore, accords entirely with the argument which the apostle is pursuing - which is, to show that the Christians whom he addressed should not apostatize from their religion. The argument is, that in numerous instances, as specified, the saints of ancient times, even under fiery trials, were sustained by faith in God, and that too when they had not seen the fulfillment of the promises, and when they had much more obscure views than we are permitted to enjoy. If they, under the influence of the mere promise of future blessings, were enabled thus to persevere, how much more reason is there for us to persevere who have been permitted, by the coming of the Messiah, to wittess the perfection of the system!
There is no part of the New Testament of more value than this chapter; none which deserves to be more patiently studied, or which may be more frequently applied to the circumstances of Christians. These invaluable records are adapted to sustain us in times of trial, temptation, and persecution; to show us what faith has done in days that are past, and what it may do still in similar circumstances. Nothing can better show the value and the power of faith, or of true religion, than the records in this chapter. It has done what nothing else could do. It has enabled people to endure what nothing else would enable them to bear, and it has shown its power in inducing them to give up, at the command of God, what the human heart holds most dear. And among the lessons which we may derive from the study of this portion of divine truth, let us learn from the example of Abel to continue to offer to God the sacrifice of true piety which he requires, though we may be taunted or opposed by our nearest kindred; from that of Enoch to walk with God, though surrounded by a wicked world, and to look to the blessed translation to heaven which awaits all the righteous; from that of Noah to comply with all the directions of God, and to make all needful preparations for the future events which he has predicted, in which we are to be interested - as death, judgment, and eternity - though the events may seem to be remote, and though there may be no visible indications of their coming, and though the world may deride our faith and our fears; from that of Abraham to leave country, and home, and kindred, if God calls us to, and to go just where he commands, through deserts and wilds, and among strange people, and like him also to be ready to give up the dearest objects of our earthly affection, even when attended with all that can try or torture our feelings of affection - feeling that God who gave has a right to require their removal in his own way, and that however much we may fix our hopes on a dear child, he can fulfil all his purposes and promises to us though such a child should be removed by death; from that of Abraham, Isaac, and Jacob, to regard ourselves as strangers and pilgrims on earth, having here no permanent home. and seeking a better country; from that of Moses to be willing to leave all the pomp and splendour of the world, all our brilliant prospects and hopes, and to welcome poverty, reproach, and suffering, that we may identify ourselves with the people of God; by the remembrance of the host of worthies who met danger, and encountered mighty foes, aud vanquished them, let us learn to go forth in our spiritual conflicts against the enemies of our souls and of the church, assured of victory; and from the example of those who were driven from the abodes of human beings, and exposed to the storms of persecution, let us learn to bear every trial, and to be ready at any moment to lay down our lives in the cause of truth and of God. Of all those holy men who made these sacrifices, which of them ever regretted it, when he came calmly to look over his life, and to Rev_iew it on the borders of the eternal world?
None. Not one of them ever expressed regret that he had given up the world; or that he had obeyed the Lord too early, too faithfully, or too long. Not Abraham who left his country and kindred; not Moses who abandoned his brilliant prospects in Egypt; not Noah who subjected himself to ridicule and scorn for an hundred and twenty years; and not one of those who were exposed to lions, to fire, to the edge of the sword, or who were driven away from society as outcasts to wander in pathless deserts or to take up their abodes in caverns, ever regretted the course which they had chosen. And who of them all now regrets it? Who, of these worthies, now looks from heaven and feels that he suffered one privation too much, or that he has not had an ample recompense for all the ills he experienced in the cause of religion? So we shall feel when from the bed of death we look over the present life, and look out on eternity.
Whatever our religion may have cost us, we shall not feel that we began to serve God too early, or served him too faithfully. Whatever pleasure, gain, or splendid prospects we gave up in order to become Christians, we shall feel that it was the way of wisdom, and shall rejoice that we were able to do it. Whatever sacrifices, trials, persecution, and pain, we may meet with, we shall feel that there has been more than a compensation in the consolations of religion, and in the hope of heaven, and that by every sacrifice we have been the gainers. When we reach heaven, we shall see that we have not endured one pain too much, and that through whatever trials we may have passed, the result is worth all which it has cost. Strengthened then in our trials by the remembrance of what faith has done in times that are past; recalling the example of those who through faith and patience have inherited the promises, let us go cheerfully on our way. Soon the journey of trials will be ended, and soon what are now objects of faith will become objects of fruition, and in their enjoyment, how trifling and brief will seem all the sorrows of our pilgrimage below!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
11:40: provided: or, foreseen
better: Heb 7:19, Heb 7:22, Heb 8:6, Heb 9:23, Heb 12:24
they without: Heb 9:8-15, Heb 10:11-14; Rom 3:25, Rom 3:26
made: Heb 5:9, Heb 12:23; Rev 6:11; The apostle in the early part of the chapter having given us a general account of the grace of faith, proceeds to set before us some illustrious examples of it in Old Testament times. The leading instance and example of faith recorded, is that of righteous Abel. one of the first saints and the first martyr for religion - one who lived by faith and died for it, and therefore a fit pattern for the Hebrews to imitate. It is observable that the Holy Spirit has not thought fit to say anything 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 enrol our first parents among the number of believers in this blessed calendar. - Henry.
Geneva 1599
11:40 God having provided some better thing for us, that they (z) without us should not be made perfect.
(z) For their salvation depended on Christ, who was exhibited in our days.
John Gill
11:40 God having provided some better thing for us,.... Not a better state of the church, in such respect, as to be free from suffering reproach and persecutions; for this is the case of saints under the New Testament as under the Old; nor the felicity of the soul after death; nor any greater degree of happiness in the other world; nor the perfection of blessedness in soul and body; things common to all believers; but Christ, as now exhibited in the flesh: Jesus Christ was the same in the yesterday of the Old Testament, as he is in the present day of the Gospel dispensation; he was slain from the foundation of the world; and the saints then were saved as now, by his grace and righteousness: only with this difference between them and us; they had Christ in the promise, we have him himself that was promised; they had him in type and shadow, we have him in reality and truth; they believed in, and were saved by Christ, who was to come; we believe in him, and are saved by him, as being come. Hence our case is, with respect to these circumstances, better than theirs; we have a better covenant, or a better administration of the covenant of grace; we have a better priesthood, and a better sacrifice; the Gospel is dispensed in a better manner, more dearly and fully: our condition is better than theirs; they were as children under tutors and governors, and were under a spirit of bondage; but we are redeemed from under the law, and are clear of its burdensome rites, as well as of its curse and condemnation; and have the spirit of liberty and adoption. And this God has provided for us in his council and covenant: for this denotes God's determination, designation, and appointment of Christ, to be the propitiatory sacrifice for sin; and has respect to the nature and circumstances of his death, which were fixed in the purposes of God; as well as the time of his coming into the world, and the season of his death; and in all this God has shown his great goodness, his amazing love, and the riches of his grace: and his end herein is,
that they without us should not be made perfect; the Old Testament saints are perfectly justified, perfectly sanctified, and perfectly glorified; but their perfection was not by the law, which made nothing perfect, but by Christ, and through his sacrifice, blood, and righteousness; and so were not made perfect without us; since their sins and ours are expiated together by the same sacrifice; their persons and ours justified together by the same righteousness; they and we make up but one church, and general assembly; and as yet all the elect of God among the Jews are not called, and so are not perfect in themselves, or without us. Jews and Gentiles will incorporate together in the latter day; and besides, they and we shall be glorified together, in soul and body, to all eternity.
John Wesley
11:40 God having provided some better thing for us - Namely, everlasting glory. That they might not be perfected without us - That is, that we might all be perfected together in heaven.
Robert Jamieson, A. R. Fausset and David Brown
11:40 provided--with divine forethought from eternity (compare Gen 22:8, Gen 22:14).
some better thing for us-- (Heb 7:19); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, CHRYSOSTOM, &c., restricted the meaning of Heb 11:39-40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [ESTIUS]. I think his object in these verses (Heb 11:39-40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (Heb 1:1; Heb 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare Heb 12:2, "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" (Heb 12:23); so ALFORD; however, see on Heb 12:23. Heb 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Jn 3:13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (Heb 6:15; Lk 16:22).