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3. Through, or by, faith we understand, ²⁰⁵²⁰⁵     That is “We, by faith in God’s word which gives the record, understand, or know how the world was made.” This the heathens did not know by the light of reason, and yet they might have known this, as the Apostle declares in Romans 1:20. The reference here, according to this view, is to the fact, to the case as it was, but in the Romans to what ought to have been the case.
   Why “worlds?” the same word, though in the plural number is rendered “world” in verse 36 and 1 Corinthians 10:11, and so here by Beza and others. The universe, the whole visible creation, is what is meant, as it appears from “seen” in the next clause: and the word αἰὼν, in the singular number, says Stuart, is not employed to designate the “world” that is the universe. It is said to be used plurally to express the various parts of which the world is composed. But the term “world” in our language comprehends the whole: it means the whole visible creation.
   The verb “framed,” is rendered “compacted” by Beza — “adjusted” by Doddridge — “produced” by Macknight — and “formed” by Stuart. Calvin has “fitted” or joined together, aptata, the word used by the Vulgate. It is justly said by Leigh, that the verb properly means to compact or knit together disjointed parts, either of a body or a building. But it is used also in the sense of adjusting, fitting, preparing, setting in order, and perfecting, or completing. It is most commonly used in the sense of making perfect or complete. But we may render the words “the world was set in order by the word of God.” — Ed. etc. This is a most striking proof of the last verse; for we differ nothing from the brute creation, if we understand not that the world has been created by God. To what end have men been endued with understanding and reason, except that they might acknowledge their Creator? But it is by faith alone we know that it was God who created the world. No wonder then that faith shone forth in the fathers above all other virtues.

But it may be here asked, Why does the Apostle assert that what even infidels acknowledge is only understood by faith? For the very appearance of heaven and earth constrains even the ungodly to acknowledge some Maker; and hence Paul condemns all for ingratitude, because they did not, after having known God, give him the honor due to him. (Romans 1:25.) And no doubt religion would not have so prevailed among all nations, had not men’s minds been impressed with the convictions that God is the Creator of the world. It thus then appears that this knowledge which the Apostle ascribes to faith, exists without faith.

To this I reply, — that though there has been an opinion of this kind among heathens, that the world was made by God, it was yet very evanescent, for as soon as they formed a notion of some God, they became instantly vain in their imaginations, so that they groped in the dark, having in their thoughts a mere shadow of some uncertain deity, and not the knowledge of the true God. Besides, as it was only a transient opinion that flit in their minds, it was far from being anything like knowledge. We may further add, that they assigned to fortune or chance the supremacy in the government of the world, and they made no mention of God’s providence which alone rules everything. Men’s minds therefore are wholly blind, so that they see not the light of nature which shines forth in created things, until being irradiated by God’s Spirit, they begin to understand by faith what otherwise they cannot comprehend. Hence most correctly does the Apostle ascribe such an understanding to faith; for they who have faith do not entertain a slight opinion as to God being the Creator of the world, but they have a deep conviction fixed in their minds and behold the true God. And further, they understand the power of his word, not only as manifested instantaneously in creating the world, but also as put forth continually in its preservation; nor is it his power only that they understand, but also his goodness, and wisdom, and justice. And hence they are led to worship, love, and honor him.

Not made of things which do appear. As to this clause, all interpreters seem to me to have been mistaken; and the mistake has arisen from separating the preposition from the participle φαὶνομένων. They give this rendering, “So that visible things were made from things which do not appear.” But from such words hardly any sense can be elicited, at least a very jejune sense; and further, the text does not admit of such a meaning, for then the words must have been, ἐκ μὴ φαινομένων: but the order adopted by the Apostle is different. If, then, the words were rendered literally, the meaning would be as follows, — “So that they became the visible of things not visible,” or, not apparent. Thus the preposition would be joined to the participle to which it belongs. Besides, the words would then contain a very important truth, — that we have in this visible world, a conspicuous image of God; and thus the same truth is taught here, as in Romans 1:20, where it is said, that the invisible things of God are made known to us by the creation of the world, they being seen in his works. God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works. ²⁰⁶²⁰⁶     Moderns no less than the ancients differ from Calvin as to this clause; and yet his explanation is more suited to the passage, and especially to εἰς τὸ which means properly, to the end that, or, in order to, denoting the object or final cause. But there is no authority for making ἐκ and φαινομένων one word as he proposes: yet if the transposition of μὴ be admitted, which both ancient and modern critics allow, the meaning advocated by Calvin may still be defended: “in order that of things not apparent there might be things visible;” the things not apparent or visible being the power, wisdom and goodness of God, in exact harmony with Romans 1:20, where God’s power and divinity are said to be “invisible things” — τὰ ἀόρατα: they are things not apparent.
   Again, the verb κατηρτίσθαι denotes not creation, but the fitting or adjusting, or setting in order of things previously created: it seems to designate the work done, not as described in the first verse of Genesis, but in the following verses: so that the object or design of this adjustment or arrangement is what is expressed in this clause; it was, that there might be visible things as evidence or manifestations of things invisible.
   It may be further said, that the world is said to have been set in order by the word of God: and so it is recorded in Genesis: but this word or fiat is not mentioned in the first verse of that book, in which the heavens and the earth are said to have been created. It hence appears that the reference here is to the setting in order of this world, and not to the first creation of its materials; and if so, the second clause cannot refer to the creation of the world out of nothing, as it is necessarily connected with what the first clause contains.
   “Faith” then refers here, if this view must be taken, not to the fact that the world was made by God, which even heathens admitted, but to the design of God in creation, the manifestation of his own glory. “The heavens,” says the Psalmist “declare the glory of God,” etc. — Ed.

Correctly then is this world called the mirror of divinity; not that there is sufficient clearness for man to gain a full knowledge of God, by looking at the world, but that he has thus so far revealed himself, that the ignorance of the ungodly is without excuse. Now the faithful, to whom he has given eyes, see sparks of his glory, as it were, glittering in every created thing. The world was no doubt made, that it might be the theater of the divine glory.

4. By faith Abel offered, etc. The Apostle’s object in this chapter is to show, that however excellent were the works of the saints, it was from faith they derived their value, their worthiness, and all their excellences; and hence follows what he has already intimated, that the fathers pleased God by faith alone.

Now he commends faith here on two accounts, — it renders obedience to God, for it attempts and undertakes nothing, but what is according to the rule of God’s word, — and it relies on God’s promises, and thus it gains the value and worth which belongs to works from his grace alone. Hence, wherever the word faith is found in this chapter, we must bear in mind, that the Apostle speaks of it, in order that the Jews might regard no other rule than God’s word, and might also depend alone on his promises.

He says, first, that Abel’s sacrifice was for no other reason preferable to that of his brother, except that it was sanctified by faith: ²⁰⁷²⁰⁷     “Abel’s offering was more acceptable than that of Cain, because he had faith.” — Grotius.
   The word “sacrifice,” θυσία, means properly an offered victim, but sometimes anything offered to God. Indeed Abel’s sacrifice is called in Genesis 4:4, an offering. The word πλείων is literally more, but is used in the sense of more in number, quantity or excellency. The last is evidently the meaning here; for Abel’s offering, according to the account given, was not in the number or quantity, but in quality. Then a better or a more excellent sacrifice, and not a fuller, as some have rendered it, is the right version. — Ed for surely the fat of brute animals did not smell so sweetly, that it could, by its odor, pacify God. The Scripture indeed shows plainly, why God accepted his sacrifice, for Moses’s words are these, “God had respect to Abel, and to his gifts.” It is hence obvious to conclude, that his sacrifice was accepted, because he himself was graciously accepted. But how did he obtain this favor, except that his heart was purified by faith.

God testifying, etc. He confirms what I have already stated, that no works, coming from us can please God, until we ourselves are received into favor, or to speak more briefly, that no works are deemed just before God, but those of a just man: for he reasons thus, — God bore a testimony to Abel’s gifts; then he had obtained the praise of being just before God. ²⁰⁸²⁰⁸     What the Apostle evidently refers to are these words, “the Lord had respect to Abel and to his offering.” He calls this “testifying.” How this was done, we are not told. The divine approbation was in some way conveyed; there was respect had to Abel and to his offering, but not to Cain nor to his offering. The Apostle says here first, that Abel “obtained a testimony that he was righteous,” and then he adds by way of explanation: God testifying of his gifts. It seems then that the approbation of his gifts was the testimony he received that he was righteous, this was evidently the meaning of the Apostle. Now the question is, how was this testimony as to that sacrifice. What was it? Such, we may reasonably conclude as was given in other recorded instances; it was by fire sent from heaven to consume the sacrifice. See Leviticus 9:24; 1 Kings 18:38; 2 Chronicles 7:1.
   “By which,” and “by it,” are commonly referred to faith, but the passage would be plainer, by referring them to “the sacrifice.” It was by the means or medium of the sacrifice, that the testimony was given, and it was on the account of it that Abel was put to death; “and through it, having died, he yet speaketh;” that is, though he died, owing to his sacrifice being approved, he yet speaketh, that is, by his example as a believer, say some, in the atonement; as a sufferer in behalf of the truth, say others. — Ed.

This doctrine is useful, and ought especially to be noticed, as we are not easily convinced of its truth; for when in any work, anything splendid appears, we are immediately rapt in admiration, and we think that it cannot possibly be disapproved of by God: but God, who regards only the inward purity of the heart, heeds not the outward masks of works. Let us then learn, that no right or good work can proceed from us, until we are justified before God.

By it he being dead, etc. To faith he also ascribes this, — that God testified that Abel was no less the object of his care after his death, than during his life: for when he says, that though dead, he still speaketh, he means, as Moses tells us, that God was moved by his violent death to take vengeance. When, therefore, Abel or his blood is said to speak, the words are to be understood figuratively. It was yet a singular evidence of God’s love towards him, that he had a care for him when he was dead; and it hence appears, that he was one of God’s saints, whose death is precious to him. ²⁰⁹²⁰⁹     Though this view has been taken by Grotius and many others, yet the one suggested above is what has been mostly adopted. It is Abel himself who here speaks as a man of faith; it is the voice of his blood that is referred to in chapter 12:24. Instead of the received reading, the preponderance of copies is in favor of λαλεῖ — Ed

5. By faith Enoch, etc. He chose a few of the most ancient, that he might make a transition to Abraham and his posterity. He teaches us that through faith, it was that Enoch was translated.

But we ought especially to consider the reason why God in so unusual a manner removed him from the earth. The event was remarkable, and hence all may know how dear he was to God. Impiety and all kinds of corruptions then prevailed everywhere. Had he died as other men, it would have not occurred to any, that he was thus preserved from the prevailing contagion by God’s providence; but, as he was taken away without dying, the hand of God from heaven, removing him as it were from the fire, was openly manifested. It was not to then an ordinary honor with which God had favored him. Moses indeed tells us, that he was a righteous man, and that he walked with God; but as righteousness begins with faith, it is justly ascribed to his faith, that he pleased God. ²¹⁰²¹⁰     “He reasons thus: — He who pleases God is endued with faith; Enoch pleased God; then Enoch was endued with faith.” — J. Capellus.

As to the subtle questions which the curious usually moot, it is better to pass them over, without taking much notice of them. They ask, what became of these two men, Enoch and Elijah? And then, that they may not appear merely to ask questions, they imagine that they are reserved for the last days of the Church, that they may then come forth into the world; and for this purpose the Revelation of John is referred to. Let us leave this airy philosophy to those light and vain minds, which cannot be satisfied with what is solid. Let it suffice us to know, that their translation was a sort of extraordinary death; nor let us doubt but that they were divested of their mortal and corruptible flesh, in order that they might, with the other members of Christ, be renewed into a blessed immortality. ²¹¹²¹¹     It is the Sept. that is followed by the Apostle. Instead of “he walked with God,” we have here, “he pleased God;” and for, “he was not,” the phrase is “he was not found.” One part of the verse is nearly a literal quotation, “and he was not found, because God had translated him;” and this ought to be put parenthetically, for what follows is connected with the first clause, as it contains a reason for what is there asserted; Enoch was through faith translated, for he had a testimony that he pleased God; and to please God is an evidence of faith, as proved by the following verse.
   Strange are the vagaries of learned men! Some of the German divines have attempted to prove that Enoch was not translated without dying. Though no words can express the event more clearly than those of the Apostle. This is an instance of what men will do to support a false system, when once fully imbibed. — Ed.

6. But without faith, etc. What is said here belongs to all the examples which the Apostle records in this chapter; but as there is in the passage some measure of obscurity, it is necessary to examine its meaning more closely.

But there is no better interpreter than the Apostle himself. The proof, then, which he immediately subjoins, may serve as an explanation. The reason he assigns why no one can please God without faith, is this, — because no one will ever come to God, except he believes that God is, and is also convinced that he is a remunerator to all who seek him. If access then to God is not opened, but by faith, it follows, that all who are without it, are the objects of God’s displeasure. Hence the Apostle shows how faith obtains favor for us, even because faith is our teacher as to the true worship of God, and makes us certain as to his goodwill, so that we may not think that we seek him in vain. These two clauses ought not to be slightly passed over, — that we must believe that God is, and that we ought to feel assured that he is not sought in vain. ²¹²²¹²     To “come to God,” is very expressive, and is literally the word. To “approach to” by Doddridge, and “to worship,” by Macknight, are no improvements, but otherwise. God is represented as sitting on the throne of grace; hence the idea of coming to him. Enoch walked with God, as though God was a friend and a companion; hence to come to him is the appropriate expression. Stuart says, that it is a metaphor derived from the practice of coming to the temple to worship, God being represented as there present. — Ed.

It does not indeed seem a great matter, when the Apostle requires us to believe that God is; but when you more closely consider it, you will find that there is here a rich, profound, and sublime truth; for though almost all admit without disputing that God is, yet it is evident, that except the Lord retains us in the true and certain knowledge of himself, various doubts will ever creep in, and obliterate every thought of a Divine Being. To this vanity the disposition of man is no doubt prone, so that to forget God becomes an easy thing. At the same time the Apostle does not mean, that men ought to feel assured that there is some God, for he speaks only of the true God; nay, it will not be sufficient for you to form a notion of any God you please; but you must understand what sort of Being the true God is; for what will it profit us to devise and form an idol, and to ascribe to it the glory due to God?

We now then perceive what the Apostle means in the first clause; he denies that we can have an access to God, except we have the truth, that God is deeply fixed in our hearts, so as not to be led here and there by various opinions.

It is hence evident, that men in vain weary themselves in serving God, except they observe the right way, and that all religions are not only vain, but also pernicious, with which the true and certain knowledge of God is not connected; for all are prohibited from having any access to God, who do not distinguish and separate him from all idols; in short, there is no religion except where this truth reigns dominant. But if the true knowledge of God has its seat in our hearts it will not fail to lead us to honor and fear him; for God, without his majesty is not really known. Hence arises the desire to serve him, hence it comes that the whole life is so formed, that he is regarded as the end in all things

The second clause is that we ought to be fully persuaded that God is not sought in vain; and this persuasion includes the hope of salvation and eternal life, for no one will be in a suitable state of heart to seek God except a sense of the divine goodness be deeply felt, so as to look for salvation from him. We indeed flee from God, or wholly disregard him, when there is no hope of salvation. But let us bear in mind, that this is what must be really believed, and not held merely as a matter of opinions; for even the ungodly may sometimes entertain such a notion, and yet they do not come to God; and for this reason, because they have not a firm and fixed faith. ²¹³²¹³     “Certainly there is no true faith in the doctrine of salvation, unless it be attended with this magnetic force, by which it draws the soul to God.” — Archb. Leighton This then is the other part of faith by which we obtain favor with God, even when we feel assured that salvation is laid up for us in him.

But many shamefully pervert this clause; for they hence elicit the merits of works, and the conceit about deserving. And they reason thus: “We please God by faith, because we believe him to be a rewarder; then faith has respect to the merits of works.” This error cannot be better exposed, than by considering how God is to be sought; while any one is wandering from the right way of seeking him, ²¹⁴²¹⁴     Calvin does not connect “diligently” with seeking, as in our version. Merely to seek, is what the verb means. It is rendered in Acts 15:17, “to seek after,” and so in Romans 3:11, and carefully is added to it on chapter 12:17. It is found often in the Sept. in the sense of seeking, and stands for a verb in Hebrew, which means simply to seek. See Deuteronomy 4:29; Psalm 14:2; Jeremiah 29:13. Stuart’s version is, “Who seek him?” and so is Beza’s — Ed. he cannot be said to be engaged in the work. Now Scripture assigns this as the right way, — that a man, prostrate in himself, and smitten with the conviction that he deserves eternal death, and in self­despair, is to flee to Christ as the only asylum for salvation. Nowhere certainly can we find that we are to bring to God any merits of works to put us in a state of favor with him. Then he who understands that this is the only right way of seeking God, will be freed from every difficulty on the subject; for reward refers not to the worthiness or value of works but to faith.

Thus, these frigid glosses of the Sophists, such as, “by faith we please God, for we deserve when we intend to please,” fall wholly to the ground. The Apostle’s object was to carry us much higher, even that conscience might feel assured that it is not a vain thing to seek God; and this certainty or assurance far exceeds what we can of ourselves attain, especially when any one considers his own self. For it is not to be laid down as an abstract principle, that God is a rewarder to those who seek him; but every one of us ought individually to apply this doctrine to himself, so that we may know that we are regarded by God, that he has such a care for our salvation as never to be wanting to us, that our prayers are heard by him, that he will be to us a perpetual deliverer. But as none of these things come to us except through Christ, our faith must ever regard him and cleave to him alone.

From these two clauses, we may learn how, and why it is impossible for man to please God without faith; God justly regards us all as objects of his displeasure, as we are all by nature under his curse; and we have no remedy in our own power. It is hence necessary that God should anticipate us by his grace; and hence it comes, that we are brought to know that God is, and in such a way that no corrupt superstition can seduce us, and also that we become assured of a certain salvation from him.

Were any one to desire a fuller view of this subject, he should make his commencement here, — that we in vain attempt to try anything, except we look to God; for the only true end of life is to promote his glory; but this can never be done, unless there be first the true knowledge of him. Yet this is still but the half of faith, and will profit us but little, except confidence be added. Hence faith will only then be complete and secure us God’s favor, when we shall feel a confidence that we shall not seek him in vain, and thus entertain the certainty of obtaining salvation from him. But no one, except he be blinded by presumption, and fascinated by self­love, can feel assured that God will be a rewarder of his merits. Hence this confidence of which we speak recumbs not on works, nor on man’s own worthiness, but on the grace of God alone; and as grace is nowhere found but in Christ, it is on him alone that faith ought to be fixed.

7. By faith Noah, etc. It was a wonderful example of magnanimity, that when the whole world were promising themselves impunity, and securely and unrestrainedly indulging themselves in sinful pleasures, Noah alone paid regard to Gods vengeance though deferred for a considerable time, — that he greatly wearied himself for a hundred and twenty years in building the ark, — that he stood unshaken amidst the scoffs of so many ungodly men, — that he entertained no doubt but that he would be safe in the midst of the ruin of the whole world, — yea, that he felt sure of life as it were in the grave, even in the ark. It is briefly that I shall touch on the subject; each one can better for himself weigh all the circumstances.

The Apostle ascribes to faith the praise of so remarkable a fortitude. He has been hitherto speaking of the fathers who lived in the first age of the world; but it was a kind of regeneration when Noah and his family emerged from the deluge. It is hence evident that in all ages men have neither been approved by God, nor performed anything worthy of praise otherwise than by faith.

Let us now then see what are the things he presents to our consideration in the case of Noah. They are the following, — that having been warned of things to come, but not yet made visible, he feared, — that he built an ark, — that he condemned the world by building it, — and that he became the heir of that righteousness which is faith. ²¹⁵²¹⁵     This is a very clear statement of the case of Noah. Many learned critics have given a different view, among moderns, Stuart and Dr. Bloomfield. The word rendered very correctly in our version, “being moved with fear,” they have rendered “with reverence” connecting it with “prepared.” The only other instance in which it occurs, it has the meaning of fear or dread, as to the consequences, see Acts 23:10. Besides, the whole tenor of the passage comports with this meaning: what was the warning? It was that of a dreadful judgment; and how is judgment to be regarded, but with fear? Faith, as Calvin will tell us presently, regards judgments as well as promises. Men are exhorted to flee from the wrath to come: when they believe that there is a wrath to come, do not they fear? Doddridge and Scott coincide with Calvin.
   The other difference is, as to δἰ ἦς, “by which,” before “condemned.” This is not so manifestly wrong as the other, yet the meaning which Calvin gives is the most obvious, and the most suitable. Stuart refers “which” to faith, while it ought evidently to be referred to the ark; Noah by building the ark which he did by faith, condemned the conduct of others in neglecting to provide for the coming destruction. His preparation, done by faith, condemned their neglect, which was owing to unbelief.
   As to the word “heir,” it means an heir in prospect, and an heir in possession, as in chapter 1:2. So it is evidently to be understood here. Noah became heir or possessor of the righteousness, which is by faith. The rendering of Stuart is nothing so expressive as the literal, “and obtained the justification which is by faith.” — Ed.

What I have just mentioned is that which especially sets forth the power of faith; for the Apostle ever reminds us of this truth, that faith is the evidence of things not seen; and doubtless it is its peculiar office to behold in God’s word the things which are hid, and far removed from our senses. When it was declared to Noah that there would be a deluge after one hundred and twenty years, first, the length of time might have removed every fear; secondly, the thing in itself seemed incredible; thirdly, he saw the ungodly heedlessly indulging in sinful pleasures; and lastly, the terrible announcement of a deluge might have appeared to him as intended only to terrify men. But Noah attended so much to God’s word, that turning away his eyes from the appearance of things at that time, he feared the destruction which God had threatened, as though it was present. Hence the faith which he had in God’s word prepared him to render obedience to God; and of this he afterwards gave a proof by building the ark.

But here a question is raised. Why does the Apostle make faith the cause of fear, since it has respect to promises of grace rather than to threatening? For Paul for this reason calls the Gospel, in which God’s righteousness is offered to us for salvation, the word of faith. It seems then to have been improperly stated, that Noah was by faith led to fear. To this, I reply, that faith indeed properly springs from promises; it is founded on them, it rests on them. We hence say that Christ is the real object of faith, for through him our heavenly Father is reconciled to us, and by him all the promises of salvation are sealed and confirmed. Yet there is no reason why faith should not look to God and reverently receive whatever he may say; or if you prefer another way of stating the subject, it rightly belongs to faith to hear God whenever he speaks, and unhesitatingly to embrace whatsoever may proceed from his sacred mouth. Thus far it has regard to commands and threatening, as well as to gratuitous promises. But as no man is moved as he ought and as much as is needful, to obey God’s commands, nor is sufficiently stirred up to deprecate his wrath, unless he has already laid hold on the promises of grace, so as to acknowledge him as a kind Father, and the author of salvation, — hence the Gospel is called the word of faith, the principal part being stated for the whole; and thus is set forth the mutual relation that there is between them both. Faith, then, though its most direct regard is to God’s promises, yet looks on his threatening so far as it is necessary for it to be taught to fear and obey God.

Prepared an ark, etc. Here is pointed out that obedience which flows from faith as water from a fountain. The work of building the ark was long and laborious. It might have been haltered by the scoffs of the ungodly, and thus suspended a thousand times; nor is there a doubt but they mocked and derided the holy man on every side. That he then bore their wanton insults with an unshaken spirit, is a proof that his resolution to obey was not of an ordinary kind. But how was it that he so perseveringly obeyed God except that he had previously rested on the promise which gave him the hope of deliverance; and in this confidence he persevered even to the last; for he could not have had the courage willingly to undergo so many toils, nor could he have been able to overcome so many obstacles, nor could he have stood so firm in his purpose for so long a time, had he not beforehand possessed this confidence.

It hence appears that faith alone is the teacher of obedience; and we may on the contrary draw this conclusion, that it is unbelief that prevents us to obey God. And at this day the unbelief of the world exhibits itself dreadfully in this way, for there are a very few who obey God.

By the which he condemned the world, etc. It were strange to say that Noah’s deliverance condemned the world, and the context will hardly allow faith to be meant; we must then understand this of the ark. And he is said on two accounts to have by the ark condemned the world; for by being so long occupied in building it, he took away every excuse from the wicked; — and the event which followed proved how just was the destruction of the world; for why was the ark made the means of deliverance to one family, except that the Lord thus spared a righteous man that he should not perish with the ungodly. Had he then not been preserved, the condemnation of the world would not have been so apparent. Noah then by obeying God’s command condemned by his example the obstinate disobedience of the world: his wonderful deliverance from the midst of death, was an evidence that the world justly perished; for God would have doubtless saved it, had it not been unworthy of salvation

Of the righteousness which is by faith. This is the last thing in the character of Noah, which the Apostle reminds us to observe. Moses records that he was a righteous man: history does not expressly say that the cause and root of his righteousness was faith, but the Apostle declares that as arising from the facts of the case. And this is not only true, because no one ever devotes himself really and sincerely to God’s service, but he who relies on the promises of his paternal kindness, and feels assured that his life is approved by him; but also on this account, because the life of no one, however holy it may be, when tried by the rule of God’s law, can please him without pardon being granted. Then righteousness must necessarily recumb on faith.

8. By faith Abraham, etc. He comes now to Abraham, who is the chief father of God’s church on earth, and in whose name the Jews gloried, as though by the distinction of being the holy race of Abraham alone, they were removed from the common order of men. But he now reminds them of what they ought to possess as the main thing, that they might be counted among his children. He therefore calls their attention to faith, for Abraham himself had no excellency which did not proceed from faith.

He first teaches us that faith was the cause why he immediately obeyed God when he was commanded to remove from his own country; and then that through the same faith it was that he went on without wavering, according to what he was called to do even to the end. By these two things, — his promptness in obeying, and his perseverance, was Abraham’s faith most clearly proved.

When he was called, etc. The old Latin translator and Erasmus apply this to his name, which is extremely tame and frigid. On the contrary, I refer it to the oracle by which he was called from his own country. He indeed did in this way undergo a voluntary exile, while yet he did nothing but by God’s command; and no doubt it is one of the chief things which belong to faith, not to move a step except God’s word shows us the way, and as a lantern gives us light, according to what David says. (Psalm 119:105.) Let us then learn that it is a thing to be observed through life, that we are to undertake nothing to which God does not call us.

To go out into a place, ²¹⁶²¹⁶     This is differently connected by Calvin, his version is “by faith Abraham, when he was called, obeyed, so that he went forth,” etc. Bloomfield by supposing ωστε understood before ἐξελθεῖν, seems to be of the same opinion. Beza renders the verb by a gerund, “abiendo,” by departing. This construction is more agreeable to the location of the words; the other introduces an unnatural transposition. Besides, the idea is somewhat different. There are thus two things in the verse stated more directly, as evidences and proofs of faith, — his departure from his own country, and his ignorance as to the country where he was going. His faith was such that he obeyed, so as to leave his own country, and also to go to a country, of which he knew nothing. — Ed etc. To the command was added a promise, that God would give him a land for an inheritance. This promise he immediately embraced, and hastened as though he was sent to take possession of this land. It is a no ordinary trial of faith to give up what we have in hand, in order to seek what is afar off, and unknown to us. For when God commanded him to leave his own country, he did not point out the place where he intended him to live, but left him in suspense and perplexity of mind: “go”, he said, “into the place that I will show thee.” (Genesis 12:1.) Why did he defer to point out the place, except that his faith might be more and more exercised? Besides, the love of his native land might not only have retarded the alacrity of Abraham, but also held him so bound to it, so as not to quit his home. His faith then was not of an ordinary kind, which thus broke through all hindrances and carried him where the Lord called him to go.

9. By faith he sojourned, etc. The second particular is, that having entered into the land, he was hardly received as a stranger and a sojourner. Where was the inheritance which he had expected? It might have indeed occurred instantly to his mind, that he had been deceived by God. Still greater was the disappointment, which the Apostle does not mention, when shortly after a famine drove him from the country, when he was compelled to flee to the land of Gerar; but the Apostle considered it enough to say, as a commendation to his faith, that he became a sojourner in the land of promise; for to be a sojourner seemed contrary to what had been promised. That Abraham then courageously sustained this trial was an instance of great fortitude; but it proceeded from faith alone.

With Isaac and Jacob, etc. He does not mean that they dwelt in the same tent, or lived at the same time; but he makes Abraham’s son and grandson his companions, because they sojourned alike in the inheritance promised to them, and yet failed not in their faith, however long it was that God delayed the time; for the longer the delay the greater was the trial; but by setting up the shield of faith they repelled all the assaults of doubt and unbelief. ²¹⁷²¹⁷     The preposition μετὰ may often be rendered “as well as.” See Matthew 2:3; Luke 11:7, 1 Corinthians 16:11; “dwelling in tents, as well as Isaac and Jacob, co-heirs to the same promise.” It means not here the same time, says Grotius, but parity as to what is stated. — Ed

10. For he looked for, etc. He gives a reason why he ascribes their patience to faith, even because they looked forward to heaven. This was indeed to see things invisible. It was no doubt a great thing to cherish in their hearts the assurance given them by God respecting the possession of the land until it was after some ages realized; yet as they did not confine their thoughts, no, not to that land, but penetrated even into heaven, it was still a clearer evidence of their faith.

He calls heaven a city that has foundations, because of its perpetuity; for in the world there is nothing but what is transitory and fading. It may indeed appear strange that he makes God the Maker of heavens as though he did not also create the earth; to this I answer, that as in earthly buildings, the hands of men make use of materials, the workmanship of God is not unfitly set in opposition to them. Now, whatever is formed by men is like its authors in instability; so also is the perpetuity of the heavenly life, it corresponds with the nature of God its founder. ²¹⁸²¹⁸     The words, “builder and maker,” are rendered by Calvin, “master builder and maker.” The terms seem reversed. The first word means the maker or worker; and the second, the master-builder or planner. Beza’s version is, “the maker, (artifex) and the founder, (conditor).” The order is, according to what is very common in Scripture, the effect mentioned first, then the cause, of the maker first, then the contriver. The last word, no doubt used in the sense of a worker or maker, but also in the sense of an architect or planner; but the former word means a skillful worker or artificer, but not a master-builder. In order, therefore, to give a sistant meaning to each, the sentence is to be thus rendered, — “Whose maker and planner is God;” he not only made it, but also planned and contrived it. — Ed. Moreover, the Apostle teaches us that all weariness is relieved by expectation, so that we ought never to be weary in following God.