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- Herausgeber: Darolt Books
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
Arthur Walkington Pink was born in Nottingham, England, to a corn merchant, a devout non-conformist of uncertain denomination, though probably a Congregationalist. Otherwise, almost nothing is known of Pink's childhood or education except that he had some ability and training in music. As a young man, Pink joined the Theosophical Society and apparently rose to enough prominence within its ranks that Annie Besant, its head, offered to admit him to its leadership circle. In 1908 he renounced Theosophy for evangelical Christianity. Desiring to become a minister but unwilling to attend a liberal theological college in England, Pink very briefly studied at Moody Bible Institute in Chicago in 1910 before taking the pastorate of the Congregational church in Silverton, Colorado. In 1912 Pink left Silverton, probably for California, and then took a joint pastorate of churches in rural Burkesville and Albany, Kentucky. In 1916, he married Vera E. Russell (1893–1962), who had been reared in Bowling Green, Kentucky. Pink's next pastorate seems to have been in Scottsville. Then the newlyweds moved in 1917 to Spartanburg, South Carolina, where Pink became pastor of Northside Baptist Church. By this time Pink had become acquainted with prominent dispensationalist Fundamentalists, such as Harry Ironside and Arno C. Gaebelein, and his first two books, published in 1917 and 1918, were in agreement with that theological position. Yet Pink's views were changing, and during these years he also wrote the first edition of The Sovereignty of God (1918), which argued that God did not love sinners and had deliberately created "unto damnation" those who would not accept Christ. Whether because of his Calvinistic views, his nearly incredible studiousness, his weakened health, or his lack of sociability, Pink left Spartanburg in 1919 believing that God would "have me give myself to writing." But Pink then seems next to have taught the Bible with some success in California for a tent evangelist named Thompson while continuing his intense study of Puritan writings.
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PREFACE
The Excellency of Faith
(Hebrews 11:1-3)
Before we take up the contents of the 11th chapter of Hebrews, let us very briefly review the Epistle itself. Chapters 1 and 2 are more or less introductory in their character. In them the wondrous Person of the God-man Mediator is presented to our view, as superior to the Old Testament prophets and as excelling the angels. The first main division of the Epistle commences at 3:1 and runs to the end of 4:15, and treats of the mission of Christ: this is seen to surpass that of either Moses or Joshua, for neither of them led the people into the real rest of God-the section is followed by a practical application in 4:16. The second principal division begins with 5:1 and extends to 10:18, and deals with the priesthood of Christ: this is shown to transcend the Aaronic in dignity, efficacy and permanency; the section is followed by a practical application, contained in 10:19 to 12:29. The closing chapter forms a conclusion to the Epistle.
"The general nature of this Epistle, as unto the kind of writing, is hortatory, which is taken from its end and design. The exhortation proposed is to constancy and perseverance in the faith of the Lord Jesus Christ, and in the profession of the Gospel, against temptations and persecutions. Both these the Hebrews had to conflict with in their profession-the one from the Judaic church-state itself, the other from the members of it. Their temptations to draw back and forsake their profession arose from the consideration of the Judaic church-state and Mosaic ordinances of worship, which they were called by the Gospel to relinquish. The Divine institution of that state, with its worship, the solemnity of the covenant whereon it was established, the glory of its priesthood, sacrifices and other Divine ordinances (Romans 9:4), with their efficacy for acceptance with God, were continually proposed unto them, and pressed on them, to allure and draw them off from the Gospel. And the trial was very great, after the inconsistency of the two states was made manifest. For therein declaring the nature, use, end, and signification of all Divine institutions under the Old Testament; and allowing unto them all the glory and efficacy which they could pretend unto, the writer of this Epistle declares from the Scripture itself that the state of the Gospel church, in its high-priest, sacrifice, covenant, worship, privileges and efficacy, is incomparably to be preferred above that of the Old Testament; yes, that all the excellency and glory of that state, and all that belonged unto it, consisted only in the representation that was made thereby, of the greater glory of Christ and the Gospel, without which they were of no use, and therefore ruinous or pernicious to be persisted in.
"After he had fixed their minds in the truth, and armed them against the temptations which they were continually exposed to; the Apostle proceeds to the second means, whereby their steadiness and constancy in the profession of the Gospel, which he exhorted them unto, was already assaulted, and was yet likely to be assaulted with greater force and fury. This arose from the opposition which befell them, and from the persecutions of all sorts that they had endured, and were still likely to undergo, for their faith in Christ Jesus with the profession thereof, and observance of the holy worship ordained in the Gospel. This they suffered from the obstinate members of the Jewish church, as they did the other (temptation) from the state of that church itself. An account hereof the Apostle enters upon in the close of the foregoing chapter; and withal declares unto them the only way and means on their part, whereby they may be preserved, and kept constant in their profession notwithstanding all the evils that might befall them therein, and this is by faith alone. From their temptations they were delivered by the doctrine of the truth, and from the opposition made unto them, by faith in exercise" (John Owen).
The particular character of the section begun at 10:19 is not difficult to ascertain: it is addressed to our responsibility. This is at once evident in the "Let us" of 10:22, 23, 24. In 10:32-36 there is a call to patient waiting for the fulfillment of God's promises. Nothing but real faith in the veracity of the Promiser can sustain the heart and prompt to steady endurance during a protracted season of trial and suffering. Hence in 10:38 the Apostle quotes that striking word from Habakkuk, "the just shall live by his faith" (2:4). That sentence really forms the text of which Hebrews 11 is the sermon. The central design of this chapter is to evidence the patience of those who, in former ages, endured by faith before they received the fulfillment of God's promises: note particularly verses 13, 39.
"Whoever made this (v. 1) the beginning of the eleventh chapter, has unwisely disjointed the context; for the object of the Apostle was to prove what he had already said-that there is need of patience. He had quoted the testimony of Habakkuk, who says that the just lives by faith; he now shows what remained to be proved-that faith can no more be separated from patience than from itself. The order, then, of what he says is this: 'We shall not reach the goal of salvation except we have patience, for the Prophet declares that the just lives by faith; but faith directs us to thing afar off which we do not as yet enjoy; it then necessarily includes patience.' Therefore the minor proposition in the argument is this, "Faith is the substance of things hoped for' " (J. Calvin).
"The Apostle now, for the illustration and enforcement of his exhortation, brings forward a great variety of instances, from history of former ages, in which faith had enabled individuals to perform very difficult duties, endure very severe trials, and obtain very important blessings. The principles of the Apostle's exhortation are plainly these: 'They who turn back, turn back unto perdition. It is only they who persevere in believing that obtain salvation of the soul. Nothing but a persevering faith can enable a person, through a constant continuance in well-doing, and a patient, humble submission to the will of God, to obtain that glory, honor, and immortality which the Gospel promises. Nothing but a persevering faith can do this; and a persevering faith can do it, as is plain from what it has done in former ages" (John Brown).
The order of thought followed by the Apostle in Hebrews 11 as ably and helpfully set forth by an early Puritan: "The parts of this whole chapter are two: 1. A general description of faith: verses 1 to 4. 2. An illustration or declaration of that description, by a large rehearsal of manifold examples of ancient and worthy men in the Old Testament: verses 4 to 40. The description of faith consists of three actions or effects of faith, set down in three several verses. The first effect is that faith makes things which are not (but only are hoped for), after a sort, to exist and to be present with the believer: verse 1. The second effect is that faith makes a believer approved of God: verse 2. The third effect is that faith makes a man understand and believe things incredible to sense and reason" (Wm. Perkins, 1595).
"Now faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). The opening "Now" has almost the force of "for," denoting a farther confirmation of what had just been declared. At the close of Chapter 10 the Apostle had just affirmed that the saving of the soul is obtained through believing, whereupon he now takes occasion to show what faith is and does. That faith can, and does, preserve the soul, prompting to steadfastness under all sorts of trials and issuing in salvation, may not only be argued from the effects which is its very nature to produce, but is illustrated and demonstrated by one example after another, cited in the verses which follow. It is important to bear in mind at the outset that Hebrews 11 is an amplification and exemplification of 10:38, 39: the "faith" which the Apostle is describing and illustrating is that which has the saving of the soul annexed to it.
"In verse 1 there is the thing described, and the description itself. The thing described is Faith; the description is this: 'it is the substance of things hoped for,' etc. The description is proper, according to the rules of are; habits (or graces) are described by their formal acts, and acts restrained to their proper objects; so faith is here described by its primary and formal acts, which are referred to their distinct objects. The acts of faith are two: it is the substance, it is the evidence. Think it not strange that I call them acts, for that is it the Apostle intends; therefore Beza says, in rendering this place, he had rather paraphrase the text than obscure the scope, and he interprets it thus-Faith substantiates or gives a subsistence to our hopes, and demonstrates things not seen. There is a great deal of difference between the acts of faith and the effects of faith. The effects of faith are reckoned up throughout this chapter; the formal acts of faith are in this verse. These acts are suited with their objects. As the matters of belief are yet to come, faith gives them a substance, a being, as they are hidden from the eyes of sense, and carnal reason; faith also gives them an evidence, and does convince men of the worth of them; so that one of these acts belongs to the understanding, the other to the will" (Thomas. Manton, 1670).
The contents of verse 1 do not furnish so much a formal definition of faith, as they supply a terse description of how it operates and what it produces. Faith, whether natural or spiritual, is the belief of a testimony. Here, faith is believing the testimony of God. How it operates in reference to the subjects of this testimony, whether they be considered simply as future, or as both invisible and future, and the effects produced in and on the soul, the Holy Spirit here explains. First, He tells us that "faith is the substance of things hoped for." The Greek word rendered "substance" has been variously translated. The margin of the A.V. gives "ground of confidence." The R.V. has "assurance" in the text, and "giving substance to" in the margin. The Greek word is "hypostasis" and is rendered "confident" (should be "this confidence of boasting," as in Bag. Int.) in both 2 Corinthians 9:4 and 11:17; "person" (should be "subsistence" or "essential being") in Hebrews 1:3 and "confidence" in 3:14. Personally, the writer believes it has a double force so will seek to expound it accordingly.
"Faith is the confidence of things hoped for." In this chapter (and in general throughout the New Testament) "faith" is far more than a bare assent to anything revealed and declared by God: it is a firm persuasion of that which is hoped for, because it assures its possessor not only that there are such things, but that through the power and faithfulness of God he shall yet possess them. Thus it becomes the ground of expectation. The Word of God is the objective foundation on which my hopes rest, but faith provides a subjective foundation, for it convinces me of the certainty of them. Faith and confidence are inseparable; just so far as I am counting upon the ability and fidelity of the Promiser, shall I be confident of receiving the things promised and which I am expecting. "We believe and are sure" (John 6:69).
From what has just been said, the reader will perhaps perceive better the force of the rather peculiar word "substance" in the text of the A.V. It comes from two Latin words, sub stans meaning "standing under." Faith provides a firm standing-ground while I await the fulfillment of God's promises. Faith furnishes my heart with a sure support during the interval. Faith believes God and relies upon His veracity: as it does so, the heart is anchored and remains steady, no matter how fierce the storm nor how protracted the season of waiting. "These all died in faith, not having received the (fulfillment of the) promises, but having seen them afar off, and were persuaded of them, and embraced them" (Hebrews 11:13). Real faith issues in a confident and standing expectation of future things.
"Faith is the substance of things hoped for": as the marginal reading of the R.V. suggests, "giving substance to." Crediting the sure testimony of God, resting on His promises, and expecting the accomplishment of them, faith gives the object hoped for at a future period, a present reality and power in the soul, as if already possessed; for the believer is satisfied with the security afforded, and acts under the full persuasion that God will not fail of His engagement. Faith gives the soul an appropriating hold of them. "Faith 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" (Matthew Henry).
The confident expectation which faith inspires gives the objects of the Christian's hope a present and actual being in his heart. Faith does not look out with cold thoughts about things to come, but imparts life and reality to them. Faith does for us spiritually what fancy does for us naturally. There is a faculty of the understanding which enables us to picture to the mind's eye things which are yet future. But faith does more: it gives not an imaginary appearance to things, but a real subsistence. Faith is a grace which unites subject and object: there is no need to ascend to Heaven, for faith makes distant things near (see Romans 10:6, 7). Faith, then, is the bond of union between the soul and the things God has promised. By believing we "receive"; by believing in Christ, He becomes ours (John 1:12). Therefore does faith enable the Christian to praise the Lord for future blessings as though he were already in the full possession of them.
But how does faith bring to the heart a present subsistence of future things? First, by drawing from the promises that which, by Divine institution, is stored up in them: hence they are called the "breasts of consolation" (Isaiah 66:11). Second, by making the promises the food of the soul (Jeremiah 15:16), which cannot be unless they are really present unto it. Third, by conveying an experience of their power, as unto all the ends of which they are purposed: it is as Divine truth is appropriated and assimilated that it becomes powerfully operative in the soul. Fourth, by communicating unto us the first fruits of the promises; faith gives a living reality to what it absorbs, and so real and potent is the impression made, that the heart is changed into the same image (2 Corinthians 3:18).
Before passing on, let us pause for a word of application. Many profess to "believe," but what influence have their hopes upon them? How are they affected by the things which their faith claims to have laid hold of? I profess to believe that sin is a most heinous thing-do I fear, hate, shun it? I believe that before long I shall stand before the judgment-seat of Christ-does my conduct evince that I am living in the light of that solemn day? I believe that the world is an empty bauble-do I despise its painted tinsel? I believe that God will supply all my need-am I fearful about the morrow? I believe that prayer is an essential means unto growth in grace-do I spend much time in the secret place? I believe that Christ is coming back again-am I diligent in seeking to have my lamp trimmed and burning? Faith is evident by its fruit, works, effects.
Faith is "the evidence of things not seen." The Greek noun here rendered "evidence" ("proving" in the R.V., with "test" in the margin) is derived from a verb which signifies to convince, and that by demonstration. It was used by the Lord Jesus when He uttered that challenge, "which of you convicts Me of sin?" (John 8:46). The noun occurs in only one other place, namely, 2 Timothy 3:16, "All scripture is . . . profitable for doctrine, for reproof," or "conviction"-to give assurance and certainty of what is true. Thus, the word "evidence" in our text denotes that which furnishes proof, so that one is assured of the reality and certainty of things Divine. "Faith," then, is first the hand of the soul which "lays hold of" the contents of God's promises; second, it is the eye of the soul which looks out toward and represents them clearly and convincingly to us.
To unbelievers the invisible, spiritual, and future things revealed in God's Word seem dubious and unreal, for they have no medium to perceive them: "the natural man receives not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Corinthians 2:14). But the child of God sees "Him who is invisible" (Hebrews 11:27). Perhaps we might illustrate it thus: two men stand on the deck of a ship gazing toward the far horizon; the one sees nothing, the other describes the details of a distant steamer. The former has only his unaided eyesight, the latter is using a telescope! Now just as a powerful glass brings home to the eye an object beyond the range of natural vision, so faith give reality to the heart of things outside the range of our physical sense. Faith sets Divine things before the soul in all the light and power of demonstration, and thus provides inward conviction of their existence. "Faith demonstrates to the eye of the mind the reality of those things which cannot be discerned by the eye of the body" (Matthew Henry).
The natural man prefers a life of sense, and to believe nothing more than that which is capable of scientific demonstration. When eternal things, yet invisible, are pressed upon him, he is full of objections against them. Those are the objections of unbelief, stirred into activity by the "fiery darts" of Satan, and naught but the shield of faith can quench them. But when the Holy Spirit renews the heart, the prevailing power of unbelief is broken; faith argues "God has said it, so it must be true." Faith so convinces the understanding that it is compelled, by force of arguments unanswerable, to believe the certainty of all God has spoken. The conviction is so powerful that the heart is influenced thereby, and the will moved to conform thereto. This it is which causes the Christian to forsake the "pleasures of sin" which are only "for a season" (Hebrews 11:25), because by faith he has laid hold of those satisfying "pleasures at God's right hand" which are "forevermore" (Psalm 16:11).
To sum up the contents of verse 1. To unbelief, the objects which God sets before us in His Word seem unreal and unlikely, nebulous and vague. But faith visualizes the unseen, giving substantiality to the things hoped for and reality to things invisible. Faith shuts its eyes to all that is seen, and opens its ears to all God has said. Faith is a convictive power which overcomes carnal reasonings, carnal prejudices, and carnal excuses. It enlightens the judgment, molds the heart, moves the will, and reforms the life. It takes us off earthly things and worldly vanities, and occupies us with spiritual and Divine realities. It emboldens against discouragements, laughs at difficulties, resists the Devil, and triumphs over temptations. It does so because it unites the soul to God and draws strength from Him. Thus faith is altogether a supernatural thing.
"For by it the elders obtained a good report" (Hebrews 11:2). Having described the principle qualities of faith, the Apostle now proceeds to give further proof of its excellency, as is evident from the opening "For." It is by faith we are approved of God. By the "elders" is signified those who lived in former times, namely, the Old Testament saints-included among the "fathers" or 1:1. It was not by their amiability, sincerity, earnestness, or any other natural virtue, but by faith that the ancients "obtained a good report." This declaration was made by the Apostle with the purpose of reminding the Hebrews that their pious progenitors were justified by faith, and to the end of the chapter he shows that faith was the principle of all their holy obedience, eminent services, and patient sufferings in the cause of God. Therefore those who were spiritually united to them must have something more than physical descent from them.
"For by it the elders obtained a good report." Observe the beautiful accuracy of Scripture: it was not for their faith (nor could it be without it!) but "by" their faith: it was not a cause, yet it was a condition; there was nothing meritorious in it, yet it was a necessary means. Let us also observe that faith is no new thing, but a grace planted in the hearts of God's elect from the beginning. Then, as now, faith was the substance of things hoped for-promises to be accomplished in the future. The faith of Abel laid hold of Christ as truly as does ours. God has had but one way of salvation since sin entered the world; "by grace, through faith, not of works." They are grossly mistaken who suppose that under the old covenant people were saved by keeping the law. The "fathers" had the same promise we have: not merely of Canaan, but of Heaven-see 11:16.
The Greek for "obtained a good report" is not in the active voice, but the passive: literally, "were witnessed of," an honorable testimony being borne to themcf. verses 4, 5. God took care that a record should be kept (complete in Heaven, in part transcribed in the Scriptures) of all the actings of their faith. God has borne witness to the fact that Enoch "walked with Him" (Genesis 5:24), that David was "a man after His own heart" (1 Samuel 13:14), that Abraham was His "friend" (2 Chronicles 20:7). This testimony of His acceptance of them because of their faith was borne by God. Not only externally in His Word, but in their consciences. He gave them His Spirit who assured them of their acceptance: psalm 51:12, Acts 15:8. Let writer and reader learn to esteem what God does: let us value a Christian not for his intellect, natural charms, or social position, but for his faith, evidenced by an obedient walk and godly life.
We cannot do better in closing our comments upon verse 2 than by giving the "practical observations" on it of John Owen: "1. Instances or examples are the most powerful confirmations of practical truths. 2. They who have a good testimony from God shall never want reproaches from the world. 3. It is faith alone, which, from the beginning of the world (or from the giving of the first promise), was the means and way of obtaining acceptance with God. 4. The faith of true believers, from the beginning of the world, was fixed on things future, hoped for, invisible. 5. That faith whereby men please God acts itself in a fixed contemplation on things future and invisible, from whence it derived an encouragement and strength to endure and abide firm in profession, against all opposition and persecutions. 6. Men may be despised, vilified, and reproached in the world, yet if they have faith, if they are true believers, they are accepted with God, and He will give them a good report."
"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" (Hebrews 11:3). There is a much closer connection between this verse and the two preceding ones than most of the commentators have perceived. The Apostle is still setting forth the importance and excellency of faith: here he affirms that through it its favored possessors are enabled to apprehend things which are high above the reach of human reason. The origin of the universe presents a problem which neither science nor philosophy can solve, as is evident from their conflicting and ridiculous attempts; but that difficulty vanishes entirely before faith.
"Through faith we understand." Faith is the vehicle or medium of spiritual perception: "if you would believe, you should see the glory of God" (John 11:40); "which God has created to be received with thanksgiving of them which believe and know the truth" (1 Timothy 4:3). Faith is not a blind reliance on the Word of God, but an intelligent persuasion of its veracity, wisdom, beauty. So far from Christians being the credulous fools the world deems them, they are the wisest of earth's inhabitants. The "fools" are they who are "slow of heart to believe" (Luke 24:25). Through faith in what has been revealed in the Scriptures we know that the universe is created and fashioned by God. 'What does faith give us to understand concerning the worlds, that is, the upper, middle, lower regions of the universe? 1. That they were not eternal, nor did they produce themselves, but they were made by another. 2. That the Maker of the world 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 everything 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. 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 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" (Matthew Henry).
"That the worlds were framed by the word of God." The word for "worlds" in the Greek signifies "ages," but by a metonymy it is here used of the universe. "The celestial world, with its inhabitants, the angels; the starry and ethereal worlds, with all that is in them, the sun, moon, stars, and birds of the air; the terrestrial world, with all upon it, man, beasts, etc.; and the watery world, the sea, and all that is therein" (John Gill). These worlds were made at the beginning of mundane time and have continued throughout all ages. "The Apostle accommodated his expression to the received opinion of the Jews, and their way of expressing themselves about the world. 'Olam' denotes the world as to the subsistence of it, and as to its duration" (John Owen). We do not, then, espouse Bullinger's strange view of this verse.
The "worlds," or universe, were "framed," that is, were adjusted and disposed into a wise and beautiful order, by "the Word of God." That expression is used in a threefold sense. First, there is the essential and personal Word, the eternal Son of God (John 1:1). Second, there is the written, ever-living Word, the Holy Scriptures (John 10:35). Third, there is the Word of Power or manifestation of the invincible will of God. It is the last-mentioned that is in view in Hebrews 11:3. The Greek for "word" is not "logos" (as in John 1:1), but "rhema" (as in Hebrews 1:3); "rhema" signifies a word spoken. The reference is to God's imperial fiat. His effectual command, as throughout Genesis 1: "God said (the manifestation of His invincible will) let light be, and light was." "For He spoke, and it was done; He commanded and it stood fast" (Psalm 33:9). An illustration of the Word of His Power (see Hebrews 1:3) is found in John 5:28, 29.
"So that things which are seen, were not made of things which do appear." There is some difficulty (in the Greek) in ascertaining the precise meaning of this phrase. Personally, we are inclined to regard it as referring back to Genesis 1:2. The verse before us concerns more directly the fashioning of the present heavens and earth, though that necessarily presupposes their original creation. The elements were submerged and darkness enshrouded them. The practical force of the verse to us is: our "faith" does not rest upon what "appears" outwardly, but is satisfied with the bare Word of God. Since God created the universe out of nothing, how easily can He preserve and sustain us when there is not anything (to our view) in sight! He who can call worlds into existence by the word of His Power, can command supplies for the neediest of His creatures.
The Faith of Abel
(Hebrews 11:4)
The 11th chapter of Hebrews has three divisions. The first, which comprises verses 1 to 3, is introductory, setting forth the excellency of faith. The second, which is covered by verses 4 to 7, outlines the life of faith. The third, which begins at verse 8 and runs to the end of the chapter, fills in that outline, and, as well, describes the achievements of faith. The first division we went over in Chapter One. There we saw the excellency of faith proved by four facts. Faith gives a reality and substantiality unto those things which the Word of God warrants us to hope for (v. 1). Faith furnishes proof to the heart of those spiritual things which cannot be discovered by our natural senses (v. 1). Faith secured to the Old Testament saints a good report (v. 2). Faith enables its favored possessor to understand that which is incomprehensible to mere reason, imparting a knowledge to which philosophers and scientists are strangers (v. 3). Thus, the tremendous importance and inestimable value of faith is at once apparent.
The second division of our chapter may be outlined thus. First the beginning of the life of faith (v. 4). Second, the character of the life of faith, showing of what it consists (v. 5). Third, a warning and an encouragement is given (v. 6). Fourth, the end of the life of faith, or the goal to which it conducts (v. 7). That which the Holy Spirit now sets before us is far more than a list of Old Testament worthies, or a miniature picture-gallery of the saints of bygone days. To those whom God grants a receptive heart and anointed eye, there is here deep and important doctrinal instruction, as well as most blessed practical teaching. The contents of Hebrews 11 concern our eternal peace, and it behooves us to give them our most prayerful and diligent attention. May it please the Spirit of Truth to act as our Guide as we seek to pass from verse to verse.
"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 speaks" (Hebrews 11:4). Rightly understood, this verse describes the beginning of the life of faith. Let us seek to weigh attentively each separate expression in it.
First, it was "by faith" that Abel offered unto God his sacrifice. He is the first man, according to the sacred record, who ever did so. He had no established precedent to follow, no example to emulate, no outward encouragement to stimulate. Thus, his conduct was not suggested by popular custom, nor was his action regulated by "common sense." Neither carnal reason nor personal inclinations could have moved Abel to present a bleeding lamb for God's acceptance. How then, is his strange procedure to be accounted for? Our text answers: it was "by faith" he acted, and not by fancy or by feelings. But what is signified by this expression? Ah, the mere words "by faith" are far more familiar unto many, than their real import is understood. Vague and visionary indeed are the conceptions which multitudes now entertain thereon. We must not, then, take anything for granted; but rather proceed slowly, and seek to make quite sure of our ground.
The one Scripture which, perhaps, more than any other unlocks for us the meaning of the "by faith" which is found so frequently in Hebrews 11 is Romans 10:17. There we read, "Faith comes by hearing, and hearing by the Word of God." Faith must have a foundation to rest upon, and that foundation must be the Word of Him that cannot lie. God speaks, and the heart receives and acts upon what He says. True, there are two kinds of "hearing," just as there are two kinds of "faith." There is an outward "hearing," and there is an inward "hearing": the one merely informs, the other influences; the one simply instructs the mind, the other molds the heart and moves the will. So there is a twofold meaning to the term "The Word of God" (see our remarks on 11:3), namely, the word as written, and the Word as operative, when God speaks in living power to the soul. Hence, there is a twofold "faith": the one which is merely an intellectual assenting to what God has revealed, and that which is a vital and supernatural principle of action, which "works by love" (Galatians 5:6).
Now we need hardly say that it is the second of these which is in view here in Hebrews 11:4, and throughout the chapter. But let us move carefully, step by step. It was "by faith" that Abel offered unto God his acceptable sacrifice, and as Romans 10:17 declares, "faith comes by hearing and hearing by the Word of God." It therefore follows that God had definitely revealed His will, that Abel believed that revelation, and that he acted accordingly. Now in Old Testament times, God spoke to men sometimes directly, sometimes through others. In this instance, we believe the reference is to what God had said to Adam and Eve, and which they had communicated to Cain and Abel. By turning back to Genesis 3 we discover what the Lord said to their parents.
"Unto the woman He said, I will greatly multiply your sorrow and your conception; in sorrow you shall bring forth children; and your desire shall be to your husband, and he shall rule over you. And unto Adam He said, Because you have hearkened unto the voice of your wife, and have eaten of the tree, of which I commanded you, saying, You shall not eat of it: cursed is the ground for your sake; in sorrow shall you eat of it all the days of your life. Thorns also and thistles shall it bring forth to you; and you shall eat the herb of the field; in the sweat of your face shall you eat bread, until you return unto the ground; for out of it were you taken: for dust you are, and unto dust shall you return" (Genesis 3:16-19). But further: "Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them" (v. 21). Here the Lord spoke to Adam and Eve by action: four things were clearly intimated. First, that in order for a sinner to stand before the thrice holy God, he needed a covering. Second, that that which was of human manufacture (3:7), was worthless. Third, that God Himself must provide the requisite covering. Fourth, that the necessary covering could only be obtained by death-by blood-shedding.
In Genesis 3:15 and 21 we have the first Gospel-sermon which was ever preached on this earth, and that, by the Lord Himself. Life must come out of death. Cain and Abel, and the whole human race, sinned in Adam (Romans 5:12, 18, 19), and the wages of sin is death-penal death. Either I must be paid those wages and suffer that death, or another-an innocent one, on whom death has no claim-must be paid those wages in my stead. And in order to my receiving the benefit of that substitute's compassion, there must be a link of contact between me and him. Faith it is which unites to Christ. Saving faith, then, in its simplest form, is the placing of a Substitute between my guilty self and a sin-hating God.
Now what we have just gone over above was made known (probably through Adam) to Cain and Abel. How do we know this? Because, as we have seen, Abel brought his offerings to God "by faith," and Romans 10:17 makes it clear that "faith" presupposes a Divine revelation. Further confirmation of this is found in Genesis 4:7: when Cain's countenance fell at the rejection of his offering, the Lord said unto him, "If you do well, shall you not be accepted? and if you do not well, sin lies at the door." Thus a Divine institution of sacrifice, clearly defined and made known, is here plainly implied. It was as though God had said to Cain, "Did I promise to accept any other offering than which conformed to My prescription?"
"By faith Abel offered unto God a more excellent sacrifice than Cain." Three things here claim our attention: the spring of Abel's action (faith), the nature of his offering, and wherein it was more excellent than Cain's. The first of these we have already considered, the second we will now examine. The language of our present verse refers us back to Genesis 4-there we read, "And Abel, he also brought of the firstlings of his flock and of the fat thereof." (v. 4). His action here ("brought") is in sharp contrast from his parents in Genesis 3:8, who "hid themselves from the presence of the LORD God." The contrast is most significant: a consciousness of guilt caused Adam and Eve to flee; a sense of need moved Abel to seek the Lord. The difference between them is to be attributed unto the respective workings of conscience and faith. An uneasy conscience never of itself, leads to Christ-"And they which heard it, being convicted by their own conscience, went out one by one . . . and Jesus was left alone" (John 8:9).
"And Abel, he also brought of the firstlings of his flock and of the fat thereof" (Genesis 4:4). The separate mention of the "fat" tells us that the lamb had been slain. By killing the lamb and offering it to God, Able acknowledged at least five things. First, he owned that God was righteous in driving fallen man out of Eden (Genesis 3:24). Second, he owned that he was a guilty sinner, and that death was his just due. Third, he owned that God was holy, and must punish sin. Fourth, he owned that God was merciful, and willing to accept the death of an innocent Substitute in his place. Fifth, he owned that he looked for acceptance with God in Christ the Lamb. Therefore did he, by faith, place the blood of his firstlings of his flock (type of Him who is "the Firstborn" or Head "of every creature"-Colossians 1:15) between his sins and the avenging justice of God.
Here, then, is where the life of faith begins. There must first be a bowing unto the righteous verdict of the Divine Judge that I am a sinner, a transgressor of His holy law, and therefore justly under its "curse" or death-sentence. No excuses have I to offer, no merits have I to plead, no mitigation of the sentence can I fairly ask for. My best performances are only filthy rags in the sight of Him who knows that they were wrought out of self-love and to promote self's interests, rather than for His glory. I can but plead guilty, and hide my face for very shame. But as the Gospel of His grace is applied to my stricken conscience by the power of the Spirit, hope revives. As He makes known to me the amazing fact that the Lamb of God died so that all who bow to God's verdict, own themselves as lost, and hate themselves for their sins, might live-then faith stretches forth a trembling hand and lays hold of the Redeemer, and the criminal is pardoned, and accepted by God.
Having pondered the character of Abel's sacrifice, let us now consider wherein it was "more excellent" than Cain's. In Genesis 4:3 we read, "Cain brought of the fruit of the ground an offering unto the LORD." Cain was no infidel, for he owned the existence of God; nor was he irreligious, for he came before Him as a worshiper; but he refused to conform to the Divine appointment. By carefully noting the nature of his offering, we may observe four things. First, it was a bloodless one, and "without shedding of blood is no remission" (Hebrews 9:22). Second, it was merely the fruit of his toils, the product of his labors. Third, he deliberately ignored the sentence of God in Genesis 3:17: "Cursed is the ground." Fourth, he despised the grace made known in Genesis 3:21.
Thus, in Cain we behold the first hypocrite. He refused to comply with the revealed will of God, yet cloaked his rebellion by coming before Him as a worshiper. He would not obey the Divine appointment, yet brought an offering to the Lord. He believed not that his case was so desperate that death was his due, and could only be escaped by Another suffering it in his stead; yet he sought to approach unto the Lord, and patronize Him. This is the "way of Cain" spoken of by Jude (v. 11). It is the way of self-will, of unbelief, of disobedience, and of religious hypocrisy. What a contrast from Abel! Thus we see how there was a striking foreshadowment from the beginning of human history that the church on earth is a mixed assembly-made up of wheat and tares.
Cain and Abel stand before us as two representative men. They head the two, and the only two classes, which are to be found in the religious world. They typified, respectively, the two sections of Christendom. Cain, the elder, who is mentioned first in Genesis 4 and therefore represents the prominent section, sets forth that vast company who honor God with their lips, but whose hearts are far from Him; who think to pay God a compliment, but who refuse to meet His requirements; who pose as worshipers, but live to please themselves. Abel, on the other hand, hated by Cain, foreshadowed that "little flock," the members of which are brought to feel their sinner-hood, bow to God's will, comply with His commandments, fly to Christ for refuge, and are accepted by God.
Most solemnly, too, do Cain and Abel furnish us with a striking example of the sovereignty of Divine grace. Both of them were "shaped in iniquity and conceived in sin," for both were the fallen sons of fallen parents, and both of them were born outside of Eden; yet one was "of that Wicked One" (1 John 3:12), while the other was one of God's elect. Marvelously and most blessedly may we here behold the fact that sovereign grace is "no respecter of persons," but passes by (to human ideas) the most likely, and pitches upon the unlikely. Being the younger of the two, Abel was inferior in dignity; God Himself said to Cain, "You shall rule over him" (Genesis 4:7). But spiritual blessings do not follow the order of external privileges: Shem is preferred before Japheth (Genesis 5:32, 10:2, 21); Isaac before Ishmael, Jacob before Esau.
"By (a Divinely-given and Divinely-wrought) faith, Abel offered unto God a more excellent sacrifice than Cain." The superiority of Abel's worship may, perhaps, be set forth thus. First, it was offered in obedience to God's revealed will. This lies at the very foundation of all actions which are acceptable unto God: nothing can be pleasing unto Him except that which He has stipulated: everything else is "will worship" (Colossians 2:23). Second, it was offered "by faith": this tells us that there was something more than the mere performance of an outward duty; only that is approved of God which proceeds from the living principle of faith, kindled in the heart by the Holy Spirit. True obedience and faith are never apart; therefore we read of "the obedience of faith" (Romans 1:5). Yet though inseparable, they are distinguishable in thought: faith respects the word of promise; obedience the word of command, for promises and precepts go hand in hand. We act in obedience when the commandment is uppermost in our minds and hearts, which puts us to performing of duties; we act in faith when the promise is looked to and the reward is counted upon.
Third, Abel had a "willing mind" (2 Corinthians 8:12). Faith works by "love" (Galatians 5:6). This is seen in the fact that he brought of his best: it was "of the firstlings of his flock," which God afterwards took as His portion (Exo. 13:12); when slain, it was the "fat" which he presented which later God also claimed as His own (Leviticus 3:16; 7:25). Thus, it was of the most precious and valuable things on earth which Abel brought to God. So it is our best which He requires of us: "Son, give Me your heart" (Proverbs 23:26): it is "with the heart man believes unto righteousness" (Romans 10:10). Fourth, his sacrificial offering looked forward to and adumbrated the great sacrifice, the Lamb of God which takes away the sin of the world. In all these four things Abel excelled Cain. Cain did not act in obedience, for he disregarded the Divine appointment. He did not offer in faith. Nothing is said of any choice of excellent fruit: it was as though he brought the first which came to hand. His offering contained no foreshadowment of Christ.
Before passing on, let us seek to gather up the practical teaching of what has been before us. 1. To serve God acceptably we must disregard all human inventions, lean not unto our own understandings or inclinations, and adhere strictly to the revelation which He made of His will. 2. All obedience, service, and worship, must proceed from faith, for "without faith it is impossible to please Him" (Hebrews 11:6): where this be lacking, no matter how exact the performance of our duty, it is unacceptable to God. 3. We are to serve God with the best that we have: with the best of our abilities, and with the best of our substance; only as love constrains us will there be a doing it "heartily as unto the Lord." 4. In all our religious exercises Christ must be before us, for only as they are perfumed with His merits can they meet with God's acceptance.
"By which he obtained witness that he was righteous." There is a little uncertainty as to whether the "by which" refers to Abel's "faith" or to the "more excellent sacrifice" which he offered. Though the latter be the nearest antecedent, yet, with Owen, Gouge, and Manton, we believe the reference is to his faith. First, because it is not the Apostle's design in this chapter to specify the kind of sacrifices which were acceptable unto God. Second, because his obvious purpose was to illustrate and demonstrate the efficacy of faith. Third, because the Apostle here exemplifies what he had just said of the Old Testament saints, namely, that by faith "they obtained a good report" (v. 2). Fourth, because this agrees much more closely with the Analogy of Faith: by the one perfect offering of Christ is the Christian constituted "righteous" before God; but it is through faith that he obtains witness of the same to his heart.
"By which he obtained witness that he was righteous." Herein we are supplied with an illustration of "For them that honor Me, I will honor" (1 Samuel 2:30). In keeping God's precepts there is "great reward" (Psalm 19:11). God will be no man's debtor: he who obediently, humbly, trustfully, lovingly, respects His appointments and obeys His commandments, shall be recompensed-not as a recognition of merit, but as what is Divinely meet and gracious. God did not leave Abel in a state of uncertainty, ignorant as to whether or not his offering was approved. The Lord was pleased to assure Abel that the sacrifice had been accepted, and that he was accounted just before Him. The Greek word for "he obtained witness" is the same as is rendered "obtained a good report" in verse 2.
"By which he obtained witness that he was righteous." This too is recorded for our instruction and comfort. From these words we learn it is the good pleasure of God that His obedient and believing children should know His mind concerning them. Where there is a justifying faith in Christ which moves the Christian to walk according to the Divine precepts, God honors that faith by granting assurance to its possessor. When we are enabled by faith to plead the most excellent Sacrifice and to present acceptable worship unto God, then we obtain testimony from Him through His Word and by His Spirit that our persons and services are accepted by Him. In Abel's case, he received from God an outward attestation; in the case of the Christian today it is the inward authentication of his conscience (2 Corinthians 1:12), to which the Holy Spirit also adds His confirmation (Romans 8:15).
"God testifying of his gifts." We are not told in Genesis 4 in so many words how He did so, but the Analogy of Faith leaves little room for doubt. By comparing other Scriptures, it may be that the Lord evidenced His acceptance of Abel's offering (and thereby testified that he was "righteous") by causing fire to descend from Heaven and consume the sacrifice, which in turn, ascended to Him as a sweet-smelling savor. In Leviticus 9:24 we read, "And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat." So too, we are told, "Then the fire of the LORD fell, and consumed the burnt sacrifice" (1 Kings 18:38). Compare also Judges 6:21; 13:19, 20; 1 Chronicles 21:26; Psalm 20:3 margin. There is, however, no certainty on this point.
"By which (faith) he obtained witness that he was righteous, God testifying of his gifts." The second clause is explanatory of the former: the parallel is found in Genesis 4:4, where we read, "and the LORD had respect unto Abel and to his offering." He testified in the approbation of his offering, that He had respect unto his person; that is, that He judged, esteemed, and accounted him righteous, for otherwise God is no respecter of persons. "Whoever God accepts or respects, He testifies Him to be righteous, that is, to be justified and freely accepted with Him. This Abel was by faith, antecedently unto his offering. He was not made righteous, he was not justified by his sacrifice, but therein showed his faith by his works; and God, by acceptance of his works of obedience, justified him, as Abraham was justified by works, namely, declaratively, He declared him so to be. Our persons must be first justified before our works of obedience can be accepted with God; for by that acceptance He testifies that we are righteous" (John Owen).
"And by it he being dead yet speaks." Marvelously full are the words of God. His commandment is "exceeding broad" (Psalm 119:96). In every sentence of Holy Writ there is both a depth and breadth which our unaided minds are incapable of perceiving and appreciating. Only as the Holy Spirit, the Inspirer and Giver of the Word, deigns to "guide" us (John 16:13), only as He teaches us to compare passage with passage, so then in His light we "see light" (Psalm 36:9), are we enabled to discern, in fuller measure, the beauty, meaning, and many-sidedness of any verse or clause. Such is the case in the sentence now before us. We are convinced that there is at least a threefold meaning and reference in it. Briefly, we will consider these in turn.
