## An Exposition of the Epistle to the Hebrews, Vol. 7
### by John Owen Hebrews 11:1 Hebrews 11:2 Hebrews 11:3 Hebrews 11:4 Hebrews 11:5 Hebrews 11:6 Hebrews 11:7 Hebrews 11:8 Hebrews 11:9 Hebrews 11:10 Hebrews 11:11 Hebrews 11:12 Hebrews 11:13 Hebrews 11:14 Hebrews 11:15 Hebrews 11:16 Hebrews 11:17–19 Hebrews 11:20 Hebrews 11:21 Hebrews 11:22 Hebrews 11:23 Hebrews 11:24–26 Hebrews 11:24–26 Hebrews 11:27 Hebrews 11:28 Hebrews 11:29 Hebrews 11:30 Hebrews 11:31 Hebrews 11:32 Hebrews 11:33 Hebrews 11:34, 35 Hebrews 11:35–37 Hebrews 12:1 Hebrews 12:2 Hebrews 12:3 Hebrews 12:4 Hebrews: 12: 5 Hebrews 12:6 Hebrews 12:7 Hebrews 12:8 Hebrews 12:9, 10 Hebrews 12:11 Hebrews 12:9, 10 Hebrews 12:11 Hebrews 12:12, 13 Hebrews 12:14 Hebrews 12:15 Hebrews 12:16-17 Hebrews 12:18–29 Hebrews 12:16, 17 Hebrews 13:1 Hebrews 13:2 Hebrews 13:3 Hebrews 13:4 Hebrews 13:5, 6 Hebrews 13:7 Hebrews 13:8 Hebrews 13:9–17 Hebrews 13:18–25
THE general nature of this epistle, as unto the kind of writing, is parenetical or hortatory; which is taken from its end and design. And the exhortation proposed is unto constancy and perseverance in the faith of the Lord Jesus Christ and profession of the gospel, against temptations and persecutions. Both these the Hebrews had to conflict withal in their profession; the one from the Judaical 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 Judaical church-state and Mosaical ordinances of worship, which they were called unto a relinquishment of by the gospel. 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 (as 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. This gave occasion unto the whole doctrinal part of the epistle, whose exposition, by divine grace and assistance, we have passed through. 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, he evidently 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; yea, 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 hath fixed their minds in the truth, and armed them against the temptations which they were continually exposed unto, 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 like to be so with greater force and fury; and this was from the opposition which befell them, and persecutions of all sorts that they did and were like to undergo, for their faith in Christ Jesus, with the profession thereof and observance of the holy worship ordained in the gospel. This they met withal from the obstinate members of the Jewish church, as they did the other 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 unto 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 truth; and from the opposition made unto them, by faith in exercise.
But whereas they were things grievous and dreadful that were like to befall them, which would at length probably arise to blood, or the loss of their lives, chap. 12:4, it was necessary to know what this faith is, and what evidence can be produced to prove that it is able to effect this great work of preserving the souls of men in the profession of the truth under bloody and destructive persecutions.
To comply with and give satisfaction on this necessary inquiry, the apostle in this whole chapter diverts to give a description or declaration of faith in general, whence it is meet and suited to produce that effect in the minds of believers; as also, to confirm by instances, that it had formerly, even from the beginning of the world, wrought effects of the same nature, or those which in greatness and glory were parallel thereunto. And hereon he takes advantage, according unto his constant method in this epistle, to make a full transition unto the hortatory part of the epistle, which gives life unto the whole; and which he made provision for, and some entrance into, chap. 10:19, as hath been declared.
And that this is the design of the apostle, is evident beyond contradiction, in the inference which he makes from his whole discourse hereon, with the exhortation he presseth from it, in the beginning of the next chapter, verses 1–3, "Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds," etc. This is that which he designed to effect in their mind by his discourse of the nature of faith, and the instances given of its efficacy. The principal way whereby faith worketh in this case, of encountering the difficulties which lie in the way of constancy in profession unto the end, is patience preserving the soul from fainting and weariness. This he had before proposed in the example of Abraham, chap. 6:15; whereof see the exposition.
This being the design of the apostle, the missing of it hath caused sundry contests among expositors and others about the nature of justifying faith, which is not here at all spoken unto. For the apostle treats not in this place of justification, or of faith as justifying, or of its interest in justification; but of its efficacy and operation in them that are justified, with respect unto constancy and perseverance in their profession, notwithstanding the difficulties which they have to conflict withal; in the same way as it is treated of James 2.
The instances which he chooseth out unto this purpose, in a long season and tract of time, even from the beginning of the world unto the end of the church-state under the old testament, about the space of four thousand years, as unto the variety of their seasons, the distinct nature of the duties, and the effects expressed in them, with their influence into his present argument and exhortation, shall, God willing, be considered in our progress.
This only we may observe in general, that it is faith alone which, from the beginning of the world, in all ages, under all dispensations of divine grace, and all alterations in the church-state and worship, hath been the only principle in the church of living unto God, of obtaining the promises, of inheriting life eternal; and doth continue so to be unto the consummation of all things. For the recording here of what it hath done, is only to evidence what yet it will continue to do. Faith can do all things that belong unto the life of God; and without it nothing can be done. Spiritual life is by faith, Galatians 2:20; and victory, 1 John 5:4; and perseverance, 1 Peter 1:5; and salvation, Ephesians 2:8, 1 Peter 1:9: and so they were from the beginning.
### Hebrews 11:1
The first verse gives such a description of the nature of faith, as evidenceth its fitness and meetness unto the effecting of the great work assigned unto it, namely, the preservation of believers in the profession of the gospel with constancy and perseverance.
Ver. 1.—Ἔστι δὲ πίστις ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων.
The Vulgar translation placeth the comma after πραγμάτων; "sperandarum substantia rerum," excluding "rerum" from the last clause. Both ἐλπιζομένων and βλεπομένων being of the neuter gender, may either of them agree with πραγμάτων, and the other be used absolutely. "Sperandorum;" that is, "quae sperantur."
Ὑπόστασις. "Substantia," Vulg. Lat. So we, "the substance;" Beza, "illud quo subsistunt;" others, "id quo extant;" that whereby things hoped for exist or subsist. Syr., פְיָסָא עַל אִילֵין דִּאיתַיְהין בְּסַבְרָא אֵיךְ הָו דַּהֲוַי לְחֵין בְּסוּעֲרָנָא, "a persuasion of the things that are in hope, as if they were unto them in effect;" which goes a great way towards the true exposition of the words.
Ἔλεγχος. Vulg. Lat., "argumentum illud quod demonstrat;" or "quae demonstrat;" "that which doth evidently prove or declare." Syr., גֶלְיָנָא, "the revelation of things that are not seen."
Ὑπόστασις is a word not used in the Scripture, but 2 Corinthians 9:4, 11:17, and in this epistle, wherein it three times occurs. In the first it is applied to express a distinct manner of subsistence in the divine nature, chap. 1:3; in the second, a firm persuasion of the truth, supporting our souls in the profession of it, chap. 3:14. See the exposition of those places. Here we render it substance. More properly it is a real subsistence: Τῶν ἐν ἀέρι φαντασμάτων, τὰ μέν ἐστι κατʼ ἔμφασιν, τὰ δὲ καθʼ ὑπόστασιν, Aristot. de Mundo;—"Of the things that are seen in the air, some have only an appearance, others have the real subsistence" of nature; are really subsistent, in contradiction unto appearing phantasms. As it is applied to signify a quality in the minds of men, it denotes confidence, or presence of mind without fear, as in the places above, 2 Corinthians 9:4, 11:17. Polybius of Cocles, Οὐχ οὕτω τὴν δύναμιν, ὡς τὴν ὑπόστασιν αὐτοῦ, etc.;—"They wondered not so much at his strength, as his boldness, courage, confidence." The first sense is proper to this place; whence it is rendered by many, "that whereby they exist." And the sense of the place is well expressed in the Greek scholiast: Ἐπειδὴ γὰρ τὰ ἐν ἐλπίσιν ἀνυπόστατά ἐστιν ὠς τέως μὴ παρόντα, ἡ πίστις οὐσία τις αὐτῶν καὶ ὑπόστασις γίνεται, εἶναι αὐτὰ και παρεῖναι τρόπον τινὰ παρασκευάζουσα·—"Whereas things that are in hope only have no subsistence of their own, as being not present; faith becomes the subsistence of them, making them to be present after a certain manner."
I shall retain in the translation the word "substance," as it is opposed unto that which hath no real being or subsistence, but is only an appearance of things.
Ἔλεγχος is usually a "conviction" accompanied with a reproof; "redargutio:" and so the verb is commonly used in the New Testament; as the noun also: Matthew 18:15; Luke 3:19; John 3:20, 8:46, 16:8; 1 Corinthians 14:24; Ephesians 5:11, 13; 1 Timothy 5:20; Titus 1:9, 13; 2 Timothy 3:16. Sometimes it is taken absolutely, as ἀπόδειξις, a "demonstration," a convincing, undeniable proof and evidence: that which makes evident. Syr., "the revelation;" the way or means whereby they are made known.
Ver. 1.—Now faith is the substance of things hoped for, the evidence of things not seen.
Δέ. First, The respect and connection of these words unto the preceding discourse is in the particle δέ, which we render "now:" for it is not adversative or exceptive in this place, as it is usually, but illative, denoting the introduction of a further confirmation of what was before declared: 'That is, faith will do and effect what is ascribed unto it, in the preservation of your souls in the life of God, and constancy in profession; for "it is the substance," etc.' The observation of the design of the apostle dischargeth all the disputes of expositors on this place about the nature and definition of faith, seeing he describes only one property of it, with respect unto a peculiar end, as was said before.
Πίστις. Secondly, The subject spoken of is "faith," that faith whereby the just doth live; that is, faith divine, supernatural, justifying, and saving,—the faith of God's elect, the faith that is not of ourselves, that is of the operation of God, wherewith all true believers are endowed from above. It is therefore justifying faith that the apostle here speaks concerning; but he speaks not of it as justifying, but as it is effectually useful in our whole life unto God, especially as unto constancy and perseverance in profession.
Thirdly, Unto this faith two things are ascribed: 1. That it is "the substance of things hoped for." 2. That it is "the evidence of things not seen." And,—
1. We must first inquire what are these things; and then what are the acts of faith with respect unto them.
These things for the substance of them are the same, the same πράγματα; but they are proposed under various considerations. For, that they may be useful unto us as they are hoped for, they are to have a present subsistence given unto them; as they are unseen, they are to be made evident: both which are done by faith.
Ἐλπιζομένων. (1.) "Things hoped for," in general, are things good, promised, future, expected on unfailing grounds. The things, therefore, here intended as "hoped for," are all the things that are divinely promised unto them that believe,—all things of present grace and future glory. For even the things of present grace are the objects of hope:With respect unto the degrees and measures of our participation of them. Believers live in the hope of increase of grace, because it is promised.Absolutely, as unto the grace of perseverance in grace, which is future until its full accomplishment. As unto the things of future glory, see what hath been discoursed on chap. 6:19, 20, 8:5.
Οὐ βλεπομένων. All these things, as they are promised, and so far as they are so, are the objects of our hope. And that the good things of the promises are the things here intended, the apostle declares in his ensuing discourse, where he makes the end and effect of the faith which he doth so commend to be the enjoyment of the promises. Hope in God for these things, to be received in their appointed season, is the great support of believers under all their trials, in the whole course of their profession, temptations, obedience, and sufferings. "We are saved by hope," Romans 8:24. But yet I will not say that "things hoped for" and "things unseen" are absolutely the same; so as that there should be nothing hoped for but what is unseen, which is true; nor any thing unseen but what is hoped for, which is not so: for there are things which are the objects of faith which are unseen and yet not hoped for,—such is the creation of the world, wherein the apostle gives an instance in the first place. But generally they are things of the same nature that are intended, whereunto faith gives present subsistence as they are real, and evidence as they are true.
But still these things as hoped for are future, not yet in themselves enjoyed; and so, although hope comprises in it trust, confidence, and an assured expectation, giving great supportment unto the soul, yet the influence of things hoped for into our comfort and stability is weakened somewhat by their absence and distance.
Ὑπόστασις. This is that which faith supplies; it gives those things hoped for, and as they are hoped for, a real subsistence in the minds and souls of them that do believe: and this is the sense of the words. Some would have ὑπόστασις in this place to be "confidence in expectation;" which is hope, and not faith. Some render it the "principle," or foundation; which neither expresseth the sense of the word nor reacheth the scope of the place. But this sense of it is that which both the best translators and the ancient expositors give countenance unto: "Illud ex quo subsistunt, extant." Faith is that whereby they do subsist. And where do they so subsist as if they were actually in effect, whilst they are yet hoped for? "In them," saith the Syriac translation; that is, in them that do believe. "Faith is the essence of these things, and their subsistence, causing them to be, and to be present, because it believes them," saith Oecumenius. And Theophylact to the same purpose, "Faith is the essence of those things which yet are not; the subsistence of those which in themselves do not yet subsist." And yet more plainly in the scholiast before recited: or, it is the substance or subsistence of those things, that is, metonymically or instrumentally, in that it is the cause and means giving them a subsistence. But how this is done hath not been declared. This, therefore, is that which we must briefly inquire into.
(2.) There are several things whereby faith gives a present subsistence unto things future, and so hoped for:—
By mixing itself with the promises wherein they are contained. Divine promises do not only declare the good things promised,—namely, that there are such things which God will bestow on believers,—but they contain them by virtue of divine institution. Hence are they called "the breasts of consolations," Isaiah 66:11, as those which contain the refreshment which they exhibit and convey. They are the treasury wherein God hath laid them up. Hence to "receive a promise," is to receive the things promised, which are contained in it, and exhibited by it, 2 Corinthians 5:1; 2 Peter 1:4. Now faith mixeth and incorporated itself with the word of promise, Hebrews 4:2. See the exposition of it. Hereby what is in the word it makes its own, and so the things themselves believed are enjoyed; which is their subsistence in us.
By giving unto the soul a taste of their goodness, yea, making them the food thereof; which they cannot be unless they are really present unto it. We do by it, not only "taste that the Lord is gracious," 1 Peter 2:3,—that is, have an experience of the grace of God in the sweetness and goodness of the things he hath promised and doth bestow,—but the word itself is the meat, the food, the milk and strong meat of believers; because it doth really exhibit unto their faith the goodness, sweetness, and nourishing virtue of spiritual things. They feed on them, and they incorporate with them; which is their present subsistence.
It gives an experience of their power, as unto all the ends which they are promised for. Their use and end in general is to change and transform the whole soul into the image of God, by a conformity unto Jesus Christ, the first-born. This we lost by sin, and this the good things of the promise do restore us unto, Ephesians 4:20–24. It is not truth merely as truth, but truth as conveying the things contained in it into the soul, that is powerfully operative unto this end. Truth, faith, and grace, being all united in one living, operative principle in the soul, give the things hoped for a subsistence therein. This is an eminent way of faith's giving a subsistence unto things hoped for, in the souls of believers. Where this is not, they are unto men as clouds afar off, which yield them no refreshing showers. Expectations of things hoped for, when they are not in this power and efficacy brought by faith into the soul, are ruinous self-deceivings. To have a subsistence in us, is to abide in us in their power and efficacy unto all the ends of our spiritual life. See Ephesians 3:16–19.
It really communicates unto us, or we do receive by it, the first-fruits of them all. They are present and do subsist, even the greatest, most glorious and heavenly of them, in believers, in their first-fruits. These first-fruits are the Spirit as a Spirit of grace, sanctification, supplication, and consolation, Romans 8:23. For he is the seal, the earnest, and the pledge, of present grace and future glory, of all the good things hoped for, 2 Corinthians 1:22. This Spirit we receive by faith. The world cannot receive him, John 14:17; the law could not give him, Galatians 3:2. And wherever he is, there is an ὑπόστασις, a present subsistence of all things hoped for, namely, in their beginning, assurance, and benefit.
It doth it by giving a representation of their beauty and glory unto the minds of them that believe, whereby they behold them as if they were present. So Abraham by faith saw the day of Christ, and rejoiced; and the saints under the old testament saw the King in his beauty, 2 Corinthians 3:18, 4:6.
In these ways, and by these means, "faith is the substance of things hoped for;" and,—
Obs. I. No faith will carry us through the difficulties of our profession, from oppositions within and without, giving us constancy and perseverance therein unto the end, but that only which gives the good things hoped for a real subsistence in our minds and souls.—But when, by mixing itself with the promise, which is the foundation of hope, (for to hope for any thing but what is promised, is to deceive ourselves), it gives us a taste of their goodness, an experience of their power, the inhabitation of their first-fruits, and a view of their glory, it will infallibly effect this blessed end.
2. It is said in the description of this faith, that it is "the evidence of things not seen." And we must inquire, (1.) What are the things that are not seen; (2.) How faith is the evidence of them; (3.) How it conduceth, in its being so, unto patience, constancy, and perseverance in profession.
Οὐ βλεπομένων. (1.) By "things not seen," the apostle intends all those things which are not objected or proposed unto our outward senses, which may and ought to have an influence into our constancy and perseverance in profession. Now, these are God himself, the holy properties of his nature, the person of Christ, and of the Holy Spirit, all spiritual, heavenly, and eternal things that are promised, and not yet actually enjoyed. All these things are either absolutely invisible unto sense and reason, or at least so far, and under those considerations whereby they may have an influence into our profession. Every thing is invisible which nothing but faith can make use of and improve unto this end, 1 Corinthians 2:9–12.
These invisible things are of three sorts:Such as are absolutely so in their own nature, as God himself, with his eternal power and Godhead, or the properties of his nature, Romans 1:20.Such as are so in their causes; such is the fabric of heaven and earth, as the apostle declares, Hebrews 11:3.Such as are so on the account of their distance from us in time and place; such are all the future glories of heaven, 2 Corinthians 4:18.
Obs. II. The peculiar specifical nature of faith, whereby it is differenced from all other powers, acts, and graces in the mind, lies in this, that it makes a life on things invisible. It is not only conversant about them, but mixeth itself with them, making them the spiritual nourishment of the soul, 2 Corinthians 4:16–18. And,—
Obs. III. The glory of our religion is, that it depends on, and is resolved into invisible things. They are far more excellent and glorious than any thing that sense can behold or reason discover, 1 Corinthians 2:9.
Ἔλεγχος. (2.) Of these invisible things, as they have an influence into our profession, faith is said to be the ἔλεγχος, the "evidence," the "demonstration," that which demonstrates; the "revelation." Properly, it is such a proof or demonstration of any thing as carries with it an answer unto and a confutation of all objections unto the contrary: a convincing evidence, plainly reproving and refuting all things that pretend against the truth so evidenced. So it is sometimes used for a reproof, sometimes for a conviction, sometimes for an evident demonstration. See the use of the verb to this purpose, Matthew 18:15; Luke 3:19; John 3:20, 8:9, 16:8; 1 Corinthians 14:24; Ephesians 5:13; Titus 1:9; James 2:9: and of the noun, 2 Timothy 3:16.
Obs. IV. There are great objections apt to lie against invisible things, when they are externally revealed.—Man would desirously live the life of sense, or at least believe no more than what he can have a scientifical demonstration of. But by these means we cannot have an evidence of invisible things; at best not such as may have an influence into our Christian profession. This is done by faith alone. We may have apprehensions of sundry invisible things by reason and the light of nature, as the apostle declares, Rom. 1; but we cannot have such an evidence of them as shall have the properties of the ἔλεγχος here intended. It will not reprove and silence the objections of unbelief against them; it will not influence our souls into patient continuance in well-doing. Now, faith is not the evidence and demonstration of these things unto all, which the Scripture alone is; but it is an evidence in and unto them that do believe,—they have this evidence of them in themselves. For,—
Faith is that gracious power of the mind whereby it firmly assents unto divine revelation upon the sole authority of God, the revealer, as the first essential truth, and fountain of all truth. It is unto faith that the revelation of these invisible things is made; which it mixeth and incorporates itself withal, whereby it gives an evidence unto them. Hence the Syriac translation renders the word by "revelation," ascribing that unto the act which is the property of the object. This assent of faith is accompanied with a satisfactory evidence of the things themselves. See our discourse of the Divine Original and Authority of the Scriptures.
It is by faith that all objections against them, their being and reality, are answered and refuted; which is required unto an ἔλεγχος. Many such there are, over all which faith is victorious, Ephesians 6:16. All the temptations of Satan, especially such as are called his "fiery darts," consist in objections against invisible things; either as unto their being, or as unto our interest in them. All the actings of unbelief in us are to the same purpose. To reprove and silence them is the work of faith alone; and such a work it is as without which we can maintain our spiritual life neither in its power within nor its profession without.
Faith brings into the soul an experience of their power and efficacy, whereby it is cast into the mould of them, or made conformable unto them, Romans 6:17; Ephesians 4:21–23. This gives an assurance unto the mind, though not of the same nature, yet more excellent than that of any scientific demonstration.
(3.) Faith, in its being thus "the evidence of things not seen," is the great means of the preservation of believers in constant, patient profession of the gospel, against all opposition, and under the fiercest persecutions; which is the thing the apostle aims to demonstrate. For,—
It plainly discovers, that the worst of what we can undergo in this world, for the profession of the gospel, bears no proportion unto the excellency and glory of those invisible things which it gives us an interest in and a participation of. So the apostle argues, Romans 8:18; 2 Corinthians 4:16–18.
It brings in such a present sense of their goodness, power, and efficacy, that not only relieves and refresheth the soul under all its sufferings, but makes it joyful in them, and victorious over them, Romans 5:3–5, 8:34–37; 1 Peter 1:6–8.
It gives an assurance hereby of the greatness and glory of the eternal reward; which is the greatest encouragement unto constancy in believing, 1 Peter 4:12, 13.
In this description of faith, the apostle hath laid an assured foundation of his main position, concerning the cause and means of constancy in profession under trouble and persecution; with a discovery of the nature and end of the ensuing instances, with their suitableness unto his purpose. And we may observe in general, that,—
Obs. V. It is faith alone that takes believers out of this world whilst they are in it, that exalts them above it whilst they are under its rage; that enables them to live upon things future and invisible, giving such a real subsistence unto their power in them, and victorious evidence of their reality and truth in themselves, as secures them from fainting under all oppositions, temptations, and persecutions whatever.