Became a sojourner ( parōikēsen ).

First aorist active indicative of paroikeō , old verb to dwell (oikeō ) beside (para ), common in lxx, in N.T. only here and Luk 24:18. Called paroikon (sojourner) in Act 7:6.

In the land of promise ( eis gēn tēs epaggelias ).

Literally, "land of the promise."The promise made by God to him (Gen 12:7; Gen 13:15; Gen 17:8).

As in a land not his own ( hōs allotrian ).

For allotrios (belonging to another) see Heb 9:25; Heb 11:34.

The heirs with him of the same promise ( tōn sunklēromenōn tēs epaggelias tēs autēs ).

Late double compound (sun ,klēros ,nemomai ), found in Philo, inscriptions and papyri, in N.T. only here, Rom 8:17; Eph 3:6; 1Pe 3:7. "Co-heirs"with Abraham.

He looked for ( exedecheto ).

Imperfect middle of ekdechomai (see note on Heb 10:13) picturesque progressive imperfect, his steady and patient waiting in spite of disappointment.

The foundations ( tous themelious ).

Not just "tents"(skēnais , Heb 11:9). Abraham set his steady gaze on heaven as his real home, being a mere pilgrim (paroikos ) on earth.

Builder ( technitēs ).

Old word from technē (craft) or trade (Act 17:29; Act 18:3), craftsman, artificer, in N.T. only here and Act 19:24, Act 19:38.

Maker ( dēmiourgos ).

Old word from dēmios (public) and ergon , a worker for the public, artisan, framer, here only in N.T.

To conceive seed ( eis katabolēn spermatos ).

For deposit of seed. See Heb 4:3 for katabolē .

Past age ( para kairon hēlikias ).

Beyond (para with the accusative) the season of age.

Since she counted him faithful who had promised ( epei piston hēgēsato ton epaggeilamenon ).

Sarah herself (autē -Sarra ). Even Sarah, old as she was, believed God who had promised. Hence she received power.

And that as good as dead ( kai tauta nenekrōmenou ).

Accusative of general reference (tauta ), sometimes singular as in 1Co 6:8. The perfect passive participle from nekroō , late verb to make dead, to treat as dead (Rom 4:19), here by hyperbole.

By the sea shore ( para to cheilos tēs thalassēs ).

"Along the lip of the sea"(from Gen 22:17), cheilos here alone in this sense in the N.T.

Innumerable ( anarithmētos ).

Old compound verbal adjective (alpha privative and arithmeō , to number), here alone in N.T.

In faith ( kata pistin ).

Here a break in the routine pistei (by faith), "according to faith,"either for literary variety "or to suggest pistis as the sphere and standard of their characters"(Moffatt).

These all ( houtoi pantes ).

Those in Heb 11:9-12 (Abraham, Sarah, Isaac, Jacob).

Not having the promises ( mē komisamenoi tas epaggelias ).

First aorist middle participle of komizō , to obtain, as in Heb 10:36; Heb 11:39. And yet the author mentions Abraham (Heb 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises."

Greeted them ( aspasamenoi ).

First aorist middle participle of aspazomai , to salute (Mat 5:47). Abraham rejoiced to see Christ’ s day in the dim distance (Joh 8:56).

Strangers ( zenoi ).

Foreigners. "To reside abroad carried with it a certain stigma"(Moffatt). But they "confessed"it (Gen 23:4; Gen 47:9).

Pilgrims ( parepidēmoi ).

Late double compound (para ,epi ,dēmos ), a sojourner from another land, in N.T. only here and 1Pe 1:1; 1Pe 2:11.

A country of their own ( patrida ).

Land of the fathers (patēr ), one’ s native land (Joh 4:44). Cf. our patriotic, patriotism.

Had been mindful ( emnēmoneuon )

- would have had (eichon an ). Condition of second class (note an in conclusion) with the imperfect (not aorist) in both condition and conclusion. So it means: "If they had continued mindful, they would have kept on having"(linear action in both cases in past time).

Opportunity to return ( kairon anakampsai ).

Old verb anakamptō to bend back, to turn back (Mat 2:12), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

They desire ( oregontai ).

Present middle indicative of oregō , old word for stretching out after, yearning after as in 1Ti 3:1.

Their God ( theos autōn ).

Predicate nominative with the epexegetic infinitive epikaleisthai (to be called) used with ouk epaischunetai (is not ashamed).

Being tried ( peirazomenos ).

Present passive participle of peirazō . The test was still going on.

Offered up ( prosenēnochen ).

Perfect active indicative of prospherō , the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See Gen 22:1-18.

He that had gladly received the promises ( ho tas epaggelias anadexamenos ).

Anadechomai is old verb to welcome, to entertain, in N.T. only here and Act 28:7. It seemed the death of his hopes.

Was offering up ( prosepheren ).

It is the imperfect of an interrupted action like ekaloun in Luk 1:59.

To whom it was said ( pros elalēthē ).

First aorist passive indicative of laleō (Gen 21:12). God’ s very words were in the heart of Abraham now about Isaac "his only son"(ton monogenē . Cf. Luk 7:12).

Accounting ( logisamenos ).

First aorist middle participle of logizomai . Abraham had God’ s clear command that contravened God’ s previous promise. This was his solution of his difficult situation.

God is able ( dunatai ho theos ).

God had given him Isaac in his old age. God can raise him from the dead. It was Abraham’ s duty to obey God.

In a parable ( en parabolēi ).

See note on Heb 9:9 for parabolē . Because of (hothen , whence) Abraham’ s superb faith Isaac was spared and so he received him back (ekomisato ) as almost from the dead. This is the test that Abraham stood of which James speaks (Jam 2:23).

Even concerning things to come ( kai peri mellontōn ).

As told in Gen 27:28-40 when Isaac blessed Jacob and Esau.

Leaning upon the top of his staff ( epi to akron tēs rabdou autou ).

From Gen 47:31, but no word for "leaning."The quotation is from the lxx, the Hebrew having "the head of the bed,"but the Hebrew word allows either meaning with different vowel points.

When his end was nigh ( teleutōn ).

Present active participle of teleutaō , to finish or close (Mat 2:19), "finishing his life."

Of the departure ( peri tēs exodou ).

Late compound for way out, exit as here, metaphorically of death as here (Luk 9:31; 2Pe 1:15).

Concerning his bones ( peri tōn osteōn autou ).

Uncontracted form as in Mat 23:27.

Was hid ( ekrubē ).

Second aorist passive indicative of kruptō , to hide, as in Mat 5:14.

Three months ( trimēnon ).

Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T.

A goodly child ( asteion to paidion ).

Literally, "the child was goodly"(predicate adjective). Old adjective from astu (city), "of the city"("citified"), of polished manners, genteel. In N.T. only here and Act 7:20, about Moses both times. Quoted from Exo 2:2.

The king’ s commandment ( to diatagma tou basileōs ).

Late compound for injunction from diatassō , only here in the N.T.

When he was grown up ( megas genomenos ).

"Having become great"(from Exo 2:11).

Refused ( ērnesato ).

First aorist middle indicative of arneomai , to deny, to refuse. He was of age and made his choice not from ignorance.

Son ( huios ).

Predicate nominative with legesthai (to be spoken of, present passive infinitive, of legō ).

Choosing rather ( mallon helomenos ).

"Rather having chosen"(second aorist middle of haireō , to take for oneself a position).

To be entreated with ( sunkakoucheisthai ).

Present passive infinitive of the double compound sunkakoucheō (from sun ,kakos ,echō ), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though kakoucheō in Heb 11:37; Heb 13:3.

To enjoy the pleasures of sin for a season ( proskairon echein hamartias apolausin ).

Literally, "to have temporary pleasure of sin."Apolausis is old word from apolauō , to enjoy, in N.T. only here and 1Ti 6:17. Proskairos (from pros ,kairos ) is a common Koiné word as the antithesis to aiōnios (eternal) as in Mat 13:21; Mar 4:17; 2Co 4:18 (only N.T. examples). To have been disloyal to God’ s people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

The reproach of Christ ( ton oneidismon tou Christou ).

See Psa 89:51 for the language where "the Messiah"("The Anointed One") is what is meant by tou Christou , here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Heb 12:2; Heb 13:12). There is today as then (Heb 13:13) a special reproach (oneidismos , already, Heb 10:33) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches"(meizona plouton ) than "the treasures of Egypt"(tōn Aiguptou thēsaurōn , ablative case after comparative meizona , for which see Mat 6:19.). Moses was laying up treasure in heaven.

For he looked unto the recompense of reward ( apeblepen gar eis tēn misthapodosian ).

In perfect active of apoblepō , "for he was looking away (kept on looking away)."For misthapodosia see Heb 10:35.

Not fearing ( mē phobētheis ).

Negative mē with first aorist passive participle of phobeō here used transitively with the accusative as in Mat 10:26. Moses did flee from Egypt after slaying the Egyptian (Exo 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Thumon (wrath) is common in the N.T. (Luk 4:28), though here only in Hebrews.

He endured ( ekarterēsen ).

First aorist (constative) active indicative of kartereō , old word from karteros , strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely.

As seeing him who is invisible ( ton aoraton hōs horōn ).

This is the secret of his choice and of his loyalty to God and to God’ s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Co 4:16-18).

He kept ( pepoiēken ).

Perfect active indicative of poieō , to make, "he has made,"emphasizing the permanent nature of the feast.

The sprinkling of the blood ( tēn proschusin tou haimatos ).

Rather, "the pouring of the blood"(proschusis from proscheō , to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exo 12:7, Exo 12:22 but in the lxx proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6).

That the destroyer of the first-born should not touch them ( hina mē ho olothreuōn ta prōtotoka thigēi autōn ).

Negative final clause with hina mē and the second aorist active subjunctive of thigganō , old verb to touch with genitive, in the N.T. only here, Heb 12:20; Col 2:21. The articular participle ho olothreuōn is from Exo 12:23. For prōtotoka see Luk 2:7; Exo 12:29.

Which assaying to do ( hēs pieran labontes ).

Literally, "of which taking trial"(second aorist active participle of lambanō , to take). The idiom peiran lambanein occurs in Deu 28:56, in N.T. only here and Heb 11:36, though a classical idiom (Demosthenes, etc.).

Were swallowed up ( katepothēsan ).

First aorist passive indicative of katapinō , to drink down, to swallow down (Mat 23:24).

Fell down ( epesan ).

"Fell,"second aorist active indicative of piptō with first aorist endings as often in the Koiné.

After they had been compassed ( kuklōthenta ).

First aorist passive participle of kukloō , old verb to encircle (from kuklos , circle) as in Act 14:20. Antecedent action here.

Having received the spies with peace ( dexamenē tous kataskopous met' eirēnēs ).

First aorist middle participle of dechomai , to welcome (Luk 10:8, Luk 10:10). Kataskopos is an old compound (kataskopeō , Gal 2:4), used of scout or spy, in lxx, here only in N.T.

And what shall I more say? ( Kai ti eti legō ).

Deliberative present active subjunctive (same form as indicative, legō ). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31).

Will fail me if I tell about ( epileipsei me diēgoumenon peri ).

Literally, "will leave me telling about."Present middle participle of diēgeomai , to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with me . Vivid and picturesque description of the author’ s embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets"(tōn prophētōn , the for-speakers for God) of whom Samuel was the leader.

Through faith ( dia pisteōs ).

Change thus from the routine pistei used so far.

Subdued kingdoms ( katēgōnisanto basileias ).

First aorist middle indicative of katagōnizomai , Koiné verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David’ s conquests. The author has here (Heb 11:33, Heb 11:34), "nine terse clauses"(Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness"(ērgasanto dikaiosunēn , first aorist middle indicative of ergazomai ) see Act 10:35.

Obtained promises ( epetuchon epaggeliōn ).

Second aorist active indicative of epitugchanō , old verb (already in Heb 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Heb 11:39.).

Stopped the mouths of lions ( ephraxan stomata leontōn ).

First aorist active indicative of phrassō , old verb to fence in, to block up. See Dan 6:18-23.

Quenched the power of fire ( esbesan dunamin puros ).

First aorist active indicative of sbennumi (Mat 12:20). See Dan 3:19-28.

Escaped the edge of the sword ( ephugon stomata machairēs ).

Second aorist active indicative of pheugō , old verb to flee. "Mouths (stomata ) of the sword"(Luk 21:24). See 1Sa 18:11; 1Ki 19:2.

Were made strong ( edunamōthēsan ).

First aorist passive indicative of dunamoō , late verb from dunamis as in Col 1:11.

Waxed mighty in war ( egenēthēsan ischuroi en polemōi ).

"Became strong in battle"(Psa 18:34.).

Armies of aliens ( parembolas allotriōn ).

Late compound (para ,en ,ballō ) for encampment (Polybius, Plutarch), barracks (Act 21:34, Act 21:37), armies in battle line (Rev 20:9 and here as in lxx and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

By a resurrection ( ex anastaseōs ).

Cf. 1Ki 17:17.; 2Kings 4:8-37.

Were tortured ( etumpanisthēsan ).

First aorist passive indicative of tumpanizō , late verb from tumpanon (kettledrum, drumstick), to beat the drum, to beat to death (cf. 2Macc 7 about Eleazar and the Mother and the seven sons), once in lxx (1Sam 21:13).

Not accepting their deliverance ( ou prosdexamenoi tēn apolutrōsin ).

Offered at the price of disloyalty as in 2Macc 6:21-27.

That they might obtain a better resurrection ( hina kreittonos anastaseōs tuchōsin ).

Purpose clause with hina and the second aorist active subjunctive of tugchanō to obtain with the genitive case. A "better resurrection"than the temporary ones alluded to in this verse by the women.

Of mockings and scourgings ( empaigmōn kai mastigōn ).

Empaigmos is from empaizō (Mat 20:19), late word, in lxx, here alone in N.T. Mastigōn (mastix , a whip, a scourge) is old and common enough (Act 22:24).

They were stoned ( elithasthēsan ).

Like Zechariah son of Jehoiada (2Ch 24:20). "A characteristic Jewish punishment"(Vincent). First aorist passive indicative of lithazō (Joh 10:31).

They were sawn asunder ( epristhēsan ).

First aorist passive indicative of priō or prizō , old verb (prion , a saw). Cruel Jewish punishment (Amo 1:3) said to have been inflicted on Isaiah.

They were tempted ( epeirasthēsan ).

First aorist passive indicative of peirazō . The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after epristhēsan . One of the seven brothers was fried (2Macc 7:4) and so eprēsthesan (were burned) from pimpraō (Act 28:6) has been suggested.

With the sword ( en phonōi machairēs ).

"In (by) slaughter of the sword"(Ionic form of the genitive machaires as in Exo 17:13; Num 21:24). The fate of unpopular prophets (1Ki 10:10; Jer 26:23).

They went about ( periēlthon ).

Constative aorist active indicative of perierchomai (picturesque compound verb). Here the sufferings of the living.

In sheep skins ( en mēlōtais ).

Late word from mēlon (sheep), rough garment of prophets as Elijah (1Ki 19:13, 1Ki 19:19), here only in N.T. In Byzantine Greek a monk’ s garb.

In goatskins ( en aigeiois dermasin ).

Derma , old word from derō , to flay (Mat 21:35), here only in N.T. Aigeios , old adjective (from aix , goat), here only in N.T.

Being destitute ( husteroumenoi ).

Present passive participle of hustereō , old verb to be left behind, used by Paul of himself (2Co 11:9).

Afflicted ( thlibomenoi ).

Present passive participle of thlibō , common verb to oppress.

Evil entreated ( kakouchoumenoi ).

Present passive participle of kakoucheō , late compound verb from obsolete kakouchos (kakos and echō ), in lxx (1Kings 2:26), in N.T. only here and Heb 13:3. See sunkakoucheisthai in Heb 11:25.

Of whom the world was not worthy ( hōn ouk ēn axios ho kosmos ).

Graphic picture in a short parenthetical relative clause (hōn , genitive plural with axios ), a phrase to stir the blood of the readers.

Wandering ( planōmenoi ).

Present middle participle of planaō , like lost sheep, hunted by wolves.

Caves ( spēlaiois ).

Old word from speos (cavern) as in Mat 21:13.

Holes ( opais ).

Old word, perhaps from ops (root of horaō , to see), opening, in N.T. only here and Jam 3:11. Cf. 1Ki 18:4; 2Macc 5:27; 10:6 (about Judas Maccabeus and others).

These all ( houtoi pantes ).

The whole list in verses 5-38. Cf. Heb 11:13.

Through their faith ( dia pisteōs ).

Here rather than pistei as so often.

Received not the promise ( ouk ekomisanto tēn epaggelian ).

First aorist middle of komizō . The Messianic promise they did not live to see (Heb 11:13), though they had individual special promises fulfilled as already shown (Heb 11:33).

God having provided ( tou theou problepsamenou ).

Genitive absolute with first aorist middle participle of problepō , late compound to foresee, here only in the N.T.

Some better thing ( kreitton ti ).

"Something better,""the better promises"of Heb 8:6.

That apart from us they should not be made perfect ( hina mē chōris hēmōn teleiōthōsin ).

Negative purpose clause with hina mē and the first aorist passive subjunctive of teleioō . But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God’ s dispensation of grace of which we are the beneficiaries. But all the same and all the more ( noblesse oblige ), we should prove worthy of our heritage and of God’ s goodness to us and be loyal to Christ.

He sojourned in ( παρῴκησεν εἰς )

The verb lit. to dwell beside or among . Πάροικος , a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor . See on Luk 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there . Usually with ἐν in , but sometimes with the simple accusative, as Luk 24:18; Gen 17:8; Exo 6:4.

Land of promise ( γῆν τῆς ἐπαγγελίας )

Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Gen 12:7; Gen 13:15. The phrase N.T.o . There is no corresponding phrase in O.T.

Strange ( ἀλλοτρίαν )

Another (ἄλλη ) land than his own. So lxx, Gen 15:13. Comp. Act 7:6.

In tabernacles ( ἐν σκηναῖς )

Or tents , as a migratory people, without a permanent home.

The heirs with him ( τῶν συνκληρονόμων )

Joint-heirs or fellow-heirs. o lxx, o Class. See Rom 8:17; Eph 3:6; 1Pe 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future.

For he looked for a city which hath foundations ( ἐξεδέχετο γὰρ τὴν τοὺς θεμελίους ἔξουσαν πόλιν )

The sense is impaired in A.V. by the omission of the articles, the city, the foundations. Passing over the immediate subject of God's promise to Abraham - his inheritance of the land in which he sojourns - the writer fastens the patriarch's faith upon the heavenly fulfillment of the promise - the perfected community of God, which, he assumes, was contained in the original promise. By the city he means the heavenly Jerusalem, and his statement is that Abraham's faith looked forward to that. The idea of the new or heavenly Jerusalem was familiar to the Jews. See Heb 12:22, Heb 13:14; Gal 4:26; Rev 3:12; Rev 21:2. The Rabbins regarded it as an actual city. For the foundations comp. Rev 21:14. In ascribing to the patriarchs an assured faith in heaven as the end and reward of their wanderings, the writer oversteps the limits of history; but evidently imports into the patriarchal faith the contents of a later and more developed faith - that of himself and his readers.

Builder and maker ( τεχνίτης καὶ δημιουργὸς )

Τεχνίτης artificer , architect . Comp. Act 19:24 (note), Act 19:28; Rev 18:22, and lxx, 1Ch 29:5; Son 7:1; Wisd. 8:6; 14:2; Sir. 9:17 Δημιουργὸς N.T.o , originally a workman for the public (δῆμος ); generally, framer , builder . It is used by Xenophon and Plato of the maker of the world (Xen. Mem . i. 4, 9; Plato, Tim . 40 C; Repub . 530 A). It was appropriated by the Neo Platonists as the designation of God. To the Gnostics, the Demiurge was a limited, secondary God, who created the world; since there was no possibility of direct contact between the supreme, incommunicable God and the visible world.

Sarah

Faith prevailing against natural impossibilities. See Rom 4:19-22. Both Abraham and Sarah doubted at first (Gen 17:17; Gen 18:12); but both became persuaded of the truthfulness of the promise.

Herself ( αὐτὴ )

She who at first doubted.

To conceive seed ( εἰς καταβολὴν σπέρματος )

In every other instance in N.T. καταβολή means foundation , and appears in the phrase καταβολὴ κόσμου foundation of the world . Originally it means throwing down ; hence, the depositing of the male seed in the womb. The sentence may be explained either, " received strength as regarded the deposition of seed," to fructify it; or, " received strength for the foundation of a posterity," σπέρμα being rendered in accordance with Heb 2:16; Heb 11:18, and καταβολή in the sense of foundation , as everywhere else in N.T.

And was delivered of a child when she was past age ( καὶ παρὰ καιρὸν ἡλικίας )

Was delivered of a child not in the text. Καὶ and that . Rend. " received strength," etc., " and that when she was past age." Παρὰ καιρὸν ἡλικίας , lit. past the season of age . For ἡλικία see on stature , Luk 12:25.

As good as dead ( νενεκρωμένου )

Comp. Rom 4:19. As good as is an addition of A.V. The Greek reads and that a dead man . Comp. νέκρωσιν deadness applied to Sarah, Rom 4:19.

Stars - sand

See Gen 22:17; Gen 32:12.

By the seashore ( παρὰ τὸ χεῖλος τῆς θαλάσσης )

Lit. by the lip of the sea . The phrase N.T.o . Very often in lxx, as Gen 22:17; Exo 14:30; lip of a river , Gen 41:17; Exo 7:15; of a brook , Deu 2:36; Deu 3:12; of Jordan , 2Ki 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to Gen 25:2, Abraham became by Keturah the father of six sons after the death of Sarah.

In faith ( κατὰ πίστιν )

See on Heb 11:7.

Not having received ( μὴ κομισάμενοι )

See on Heb 10:36. They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase κομίζειν τὰς ἐπαγγελίας to receive the promises , comp. Heb 10:36; Heb 11:39.

Having seen them afar off ( πόρρωθεν αύτὰς ἰδόντες )

By faith; from afar.

Were persuaded of them and embraced them ( ἀσπασάμενοι )

The A.V. completely destroys the beauty of this verse. It reads were persuaded , following T.R. πεισθέντες , and translates ἀσπασάμενοι embraced , which is a sort of inferential rendering of the original sense to salute or greet . Rend. " having seen them from afar and greeted them" : as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. Lünemann appropriately quotes Virgil, Aen . iii. 522:

" Cum proculi obscuros collis humilemque videmus

Italiam. Italiam primus conclamat Achates,

Italiam laeto socii clamore salutant."

Confessed that they were strangers and pilgrims ( ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοι )

They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Gen 23:4; Gen 24:37; Gen 28:4; Gen 47:9; Psa 39:12; Psa 119:19, Psa 119:54. For παρεπίδημοι sojourners , see on 1Pe 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: " They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign."

Declare plainly ( ἐμφαμίζουσιν )

o P. See on Joh 14:21. Occasionally in lxx. Rend. " make it manifest."

They seek a country ( πατρίδα ἐπιζητοῦσιν )

The verb is found in lxx, chiefly in the sense of seeking after God or another deity. See 2Ki 1:3, 2Ki 1:6; 2Ki 3:11; 2Ki 8:8; 2Ki 22:18; 2Ch 18:6. Comp. ἐπιζητουμένη πόλις a city sought after (Zion), Isa 62:12. Πατρίς is a native country; a fatherland . Only here and in Gospels and Acts. Quite often in lxx.

If they had been mindful ( εἰ ἐμνημόνευον )

In N.T. habitually remember . So invariably in lxx. The meaning here is, that if, in their declaration (Heb 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country.

To have returned ( ἀνακάμψαι )

Rend. " to return." Lit. bend their way back again (ἀνα ).

Now they desire ( νΰν ὀρέγονται )

Νῦν now is logical: as the case now stands. For ὀρέγονται desire , see on 1Ti 3:1.

Is not ashamed ( οὐκ ἐπαισχύνεται )

Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Heb 2:11; Mar 8:28, Mar 8:38; Rom 1:16; 2Ti 1:8, 2Ti 1:16.

To be called their God ( Θεὸς ἐπικαλεῖσθαι αὐτῶν )

Lit. to be surnamed . Comp. Act 4:36; Act 10:5, Act 10:18, Act 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exo 3:6.

For he hath prepared for them a city ( ἡτοίμασιν γὰρ αὐτοῖς πόλιν )

Comp. Mat 25:34; Joh 14:2; Rev 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Rev 3:12; Rev 21:2, Rev 21:10; Rev 22:19.

When he was tried offered up ( προσενήνοχεν πειραζόμενος )

The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress , Abraham hath already offered up his son , before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. Jam 2:21.

He that had received ( ὁ ἀναδεξάμενος )

The verb only here and Act 28:7. It means to accept ; to welcome and entertain. So Rev. gladly received .

Accounting ( λογισάμενος )

See on 1Pe 5:12; see on Rom 4:5; see on Rom 8:18.

From whence ( ὅθεν )

Rend. wherefore : because of his faith in God's power and truthfulness. Ὃθεν , though occasionally in a local sense in N.T., as Mat 12:44; Luk 11:24; Act 14:26, is much more common in the logical or causal sense, wherefore , on which account . So in every other instance in Hebrews. In the local sense it would mean from the dead .

Also he received him in a figure ( αὐτὸν καὶ ἐν παρασολῇ ἐκομίσατο )

Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο received see on Heb 10:36. Ἐν παραβολῆ in a parable . Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth , in that Isaac sprung from one dead (νενεκρωμένου , Heb 11:12). This is extremely labored and artificial.

Blessed ( εὐλόγησεν )

See on Joh 12:13.

Concerning things to come ( καὶ περὶ μελλόντων )

A.V. Omits καὶ which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See Gen 27:29, Gen 27:39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was " the assurance of things hoped for, the conviction of things not seen," founded on the promise of Gen 17:5.

When he died ( ἀποθνήσκων )

Rend. " when dying." It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours.

Blessed each ( ἕκαστον εὐλόγησεν )

See Gen 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.

And worshipped leaning on the top of his staff ( καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ )

From the lxx of Gen 47:31. It seems to have been loosely included by our writer among the incidents of Jacob's last hours (ἀποθνήσκων ), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the lxx; the Hebrew being " Jacob bowed himself upon the head of the bed ." Comp. 1Ki 1:47. According to its vowel-points the same Hebrew word signifies either staff or bed . The lxx has chosen the former, and renders by ῥάβδος staff . According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow.

When he died ( τελευτῶν )

Comp. Gen 1:26, lxx. The verb means to finish or close , with life understood. Always in this sense in N.T. See Mat 2:19; Mat 9:18; Luk 7:2, etc. Never used by Paul. Rend. " when near his end."

Made mention of ( περὶ - ἐμνημόνευσεν )

See on Heb 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Gen 12:7; Gen 13:15; Gen 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Gen 15:13, Gen 15:14.

The departing of the children of Israel ( τῆς ἐξόδου τῶν υἱῶν Ισραὴλ )

Ἔξοδος only here, Luk 9:31 (note) and 2Pe 1:15 (note). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house (οἶκος ) and people (λαὸς ) of Israel , and Israel of God , and Israel according to the flesh .

And gave commandment ( καὶ ἐνετείλατο )

Καὶ and so ; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ἐντολή ). See on 1Ti 6:14.

Of his parents ( ὑπὸ τῶν πατέρων αὐτοῦ )

Lit. by his fathers . Comp. Exo 2:2. Πατέρες fathers , according to a late Greek usage, is employed like γονεῖς parents . Similarly the Lat. patres and soceri , including both parents, or father and mother in law.

Proper ( ἀστεῖον )

Only here and Act 7:20, on which see note. Rend. " comely."

Commandment ( διάταγμα )

N.T.o . Rend. " mandate."

When he was come to years ( μέγας γενόμενος )

Lit. having become great . Comp. lxx, Exo 2:11. Often in the phrase μικροὶ καὶ μεγάλοι small and great ; young and old . See Act 26:22; Heb 8:11; Rev 11:8; Rev 13:16, etc.

To suffer affliction with ( συνκακουχεῖσθαι )

N.T.o , o lxx, o Class. The verb κακουχεῖν to treat ill , Heb 11:37; Heb 13:3; lxx, 1Ki 2:26; 1Ki 11:39. Rend. " to be evil entreated."

Than to enjoy the pleasures of sin for a season ( ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν )

Lit. than to have temporary enjoyment of sin . The emphasis is first on temporary and then on sin . For ἀπόλαυσις enjoyment , see on 1Ti 6:17. Πρόσκαιρος for a season , temporary , rare in N.T. o lxx. Once in Paul, see 2Co 4:18.

Esteeming the reproach of Christ ( ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ )

The participle gives the reason for his choice of affliction instead of sin: since he esteemed . " The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 15:3; Heb 13:13; 2Co 1:5; Col 1:24; Phi 3:14; 1Pe 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

He had respect unto ( ἀπέβλεπεν εἰς )

N.T.o . Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

He forsook Egypt ( κατέλιπεν Ἄιγυπτον )

After he had killed the Egyptian, Exo 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

The wrath ( τὸν θυμὸν )

Only here in Hebrews. See on Joh 3:36.

He endured ( ἐκαρτέρησεν )

N.T.o . Occasionally in lxx. Often in Class. He was stanch and steadfast .

As seeing him who is invisible ( τὸν ἀόρατον ὡς ὁρῶν )

Since he saw, etc. The emphasis is on invisible , pointing back to the introductory definition of faith. The word is used of God, Col 1:15; 1Ti 1:17.

Kept the passover ( πεποίηκεν τὸ πάσχα )

Rend. " hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Mat 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα to eat the Passover. See Mat 26:17; Mar 14:12; Luk 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Mat 26:18; Exo 12:48; Num 9:2, Num 9:4, Num 9:6, Num 9:10, Num 9:13; Deu 16:1 : but the verb is elastic. The corresponding Hebrew verb òָùָֽׂä , among other meanings, signifies to create (Gen 1:7; Gen 2:2); to establish (Ecc 2:5, Ecc 2:6, Ecc 2:8); to constitute (1Ki 12:31, 1Ki 12:32); to make ready or prepare (Jdg 13:15; to prepare as a sacrifice (Psa 66:15). In all these instances it is rendered in lxx by ποιεῖν . In N.T. we find ποιεῖν ἄριστον or δεῖπνον to prepare a breakfast or dinner . Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

The sprinkling of blood ( τὴν πρόσχυσιν τοῦ αἵματος )

Πρόσχυσις affusion , N.T.o , o lxx, o Class. From προσχεῖν to pour on . In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exo 12:22), was thrown upon the altar (Deu 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exo 24:6; Exo 29:16; Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:8, Lev 3:13, etc.

Lest he that destroyed the first-born should touch them ( ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωρότοκα θίγῃ αὐτῶν )

Rend. " that the destroyer of the first-born should not touch them," a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν to destroy , N.T.o , o Class. Ὁ ὀλοθρεύων is used in the narrative of Exo 12:23 for the destroying angel . The kindred noun ὀλοθρευτής destroyer (o lxx, o Class.) occurs in 1Co 10:10 of the plague in Num 16:46-50. For θίγῃ should touch , see on Col 2:21.

Passed through ( διέβησαν )

Only three times in N.T. See Luk 16:26; Act 16:9. The simple Βαίνην does not occur in N.T.

The Red Sea ( τὴν Ἐρυθρὰν θάλασσαν )

Called by the Israelites the sea , Exo 14:2, Exo 14:9, Exo 14:16, Exo 14:21, Exo 14:28, etc., and, specially, the sea of Suph ( sedge , seeds ). In lxx always as here except Jdg 11:16, where it is θάλασσα Σὶφ i.e. Suph . By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs.

Which the Egyptians assaying to do ( ἧς πεῖραν λαβόντες οἱ Αιγύπτιοι )

The A.V. has assaying , according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which ( sea ) the Egyptians having taken trial . The phrase πεῖραν λαμβάνειν to take trial occurs also in lxx, Deu 28:56. In N.T. only here and Heb 11:36.

Were drowned ( κατεπόθησαν )

Lit. were drunk down . See on Mat 23:24. Comp. lxx, Exo 15:4, and in N.T. 1Co 15:54; 2Co 2:7; 2Co 5:4.

Compassed about ( κυκλωθέντα )

Comp. Luk 21:20; Joh 10:24. o P.

The harlot Rahab ( Ῥαὰβ ἡ πόρνη )

See Joshua 2; Jos 6:17, and comp. Jam 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith , by rendering πόρνη landlady .

Perished not with ( οὐ συναπώλετο )

N.T.o . In lxx see Num 16:26; Psa 25:9; Psa 27:3.

Them that believed not ( τοῖς ἀπειθήσασιν )

Rend. " them that were disobedient." Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία : disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on Joh 3:36, and comp. Heb 3:18; Heb 4:6, Heb 4:11; Rom 11:30, Rom 11:32, contrasting with Rom 11:20, Rom 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Jos 2:9-11.

When she had received the spies ( δεξαμένη τοὺς κατασκόπους )

Rend. " having received." For this sense of friendly reception as a guest see Luk 10:8, Luk 10:10. Κατάσκοπος a spy , N.T.o . lxx, Gen 42:9, Gen 42:11, Gen 42:14; 1Sa 26:4.

With peace ( μετ ' εἰρήνηνς )

The phrase only here and Act 15:33. Quite often in lxx, as Gen 15:15; Gen 26:29; Exo 18:23; Deu 20:20; Jdg 8:9. In N.T. ἐν εἰρήνῃ in peace (Act 16:36; Jam 2:16): εἰς εἰρήνην into peace (Mar 5:34; Luk 7:50; Luk 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg . ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.

" He, sooth to say, for three months past has taken

Whoever wished to enter, with all peace " (without interposing any obstacle.)

To tell ( διηγούμενον )

Lit. the time will fail me telling: if I tell. See on Mar 9:9, and comp. Mar 5:16; Luk 8:39; Luk 9:10; Act 9:27, and διήγησις narrative (A.V. declaration ), Luk 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets.

Through faith ( διὰ πίστεως )

This formula is now substituted for the instrumental dative πίστει by faith . The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

Subdued kingdoms ( κατηγωνίσαντο βασιλείας )

The verb N.T.o , o lxx, signifies fought down ; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5.

Wrought righteousness ( ἠργάσαντο δικαιοσύνην )

For the phrase comp. Act 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2Sa 8:15; 1Ch 18:14; 1Sa 12:4. Faith showed itself in the association of righteousness with power. Comp. Isa 9:7; Isa 54:14; 1Ki 10:9.

Obtained promises ( ἐπέτυχον ἐπαγγελιῶν )

See on Heb 6:15.

Stopped ( ἔφραξαν )

The verb means to fence in ; block up . Rare in N.T. See Rom 3:19; 2Co 11:10, and comp. φραγμός a fence , Mat 21:33; Eph 2:14. Occasionally in lxx, as Job 38:8; Pro 21:13; Zec 14:5. The reference is no doubt to Daniel, Dan 6:22; comp. 1 Macc. 2:60.

Quenched the violence of fire ( ἔσβεσαν δύναμιν πυρός )

Rend. " the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1 Macc. 2:59.

Edge of the sword ( στόματα μαχαίρης )

Lit. mouths of the sword . See on Heb 4:12. The plural edges indicates frequent assaults.

Out of weakness ( ἀπὸ ἀσθενείας )

Rend. " from weakness." For the sense of ἀπὸ from , see Luk 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2 Kings 20; Isaiah 38). The main reference is probably to Samson, Jdg 16:28 ff.

The armies of the aliens ( παρεμβολὰς ἀλλοτρίων )

Omit both the's in translation. For παρεμβολὰς see on Act 21:34. Very often in lxx. Aliens , foreign foes or invaders.

Women

The recorded raisings from the dead are mostly for women. See 1Ki 17:17 ff.; 2Ki 4:17 ff. Comp. Luk 7:11 ff.; John 11; Acts 9. The reference here is to the first two.

Raised to life again ( ἐξ ἀναστάσεως )

Rend. " by a resurrection" ; and for the force of ἐξ comp. Rom 1:4.

Were tortured ( ἐτυμπανίσθησαν )

N.T.o . lxx once, 1 Samuel 21:13. Originally to beat a drum (τύμπανον ). Hence to beat , to cudgel . The A.V. of 1Sa 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν " he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick ; hence a cudgel ; so Aristoph. Plut . 476, where it is associated with κύφων a pillory . Comp. 2 Macc. 6:19, 28. The meaning here is, were beaten to death with clubs , the word being used to represent cruel torture in general.

Not accepting deliverance ( οὐπροσδεξάμενοι τὴν ἀπολύτρωσιν )

For the verb, see on Heb 10:34. The (τὴν ) deliverance offered at the price of denying their faith. See 2 Macc. 6:21-27.

A better resurrection ( κρείττονος ἀναστάσεως )

Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2 Macc. 7:9, 14.

Of cruel mockings ( ἐμπαιγμῶν )

N.T.o , o Class. Rare in lxx. Cruel is an insertion of A.V. Rend. " of mockings." Ἐμπαιγμονὴ mockery (o lxx, Class.) is found 2Pe 3:3 (note); and ἐμπαίκτης mocker or scoffer , 2Pe 3:3; Jud 1:18. Ἑμπαίζειν to mock is quite frequent in the Synoptic Gospels, and occurs also in lxx.

They were stoned ( ἐλιθάσθησαν )

A characteristic Jewish punishment. See 2Ch 24:20; Mat 23:37; Joh 10:31; Act 5:26; Act 7:59; Act 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Heb 12:20.

Were sawn asunder ( ἐπίσθησαν )

N.T.o . As Isaiah, according to tradition.

Were tempted ( ἐπειράσθησαν )

If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death.

Of whom the world was not ( ὧν οὐκ ἦν ἄξιος ὁ κόσμος )

This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. " they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts," etc. By the world (κόσμος ) is not meant the corrupt world, as in John and Paul (see on Heb 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher.

They wandered ( πλανώμενοι )

Lit. wandering or straying , apart from the homes and the intercourse of men.

Caves of the earth ( ὀπαῖς τῆς γῆς )

Ὁπή only here and Jam 3:11. It means a hole ; primarily a place through which one can see (ὄπωπα ). In lxx the cleft of the rock in which God placed Moses, Exo 33:22 : a window , a latticed opening , Ecc 12:3 : the eye-socket , Zec 14:12 : a hole in the wall , Eze 8:7 : a hole in a tree , 4 Macc. 14:16.

Having obtained a good report ( μαρτυρηθέντες )

Rend. " having had witness born to them." See on Heb 11:2.

Having provided ( προβλεψαμένου )

N.T.o .

For us ( περὶ ἡμῶν )

The better thing is for us . It was not for them: they lived in the assurance of a future time better than their own, and in this assurance of faith, did their work and bore their burden in their own time. It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing which we cannot share.

That they without us should not be made perfect ( ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν )

Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches the solidarity of humanity in its work as well as in itself. The man of the present requires the work and suffering and achievement of the men of the past to complete him and his work. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its successive aeons, moves together toward

" The one far-off, divine event."

The promise was made before, Gen 12:7.

As a sojourner With Isaac and Jacob - Who by the same manner of living showed the same faith Jacob was born fifteen years before the death of Abraham.

Having all the same interest therein. Isaac did not receive this inheritance from Abraham, nor Jacob from Isaac, but all of them from God. Gen 17:8

Whereas a tent has none.

Of which God is the sole contriver, former, and finisher.

Though at first she laughed at the promise, Gen 18:12. Gen 21:2.

Till his strength was supernaturally restored, which continued for many years after.

- Mentioned Heb 11:7-11.

In death faith acts most vigorously.

The promised blessings.

As one does a dear friend when he meets him.

That they keep in view, and long for, their native home.

Their earthly country, Ur of the Chaldeans, they might have easily returned.

This is a full convincing proof that the patriarchs had a revelation and a promise of eternal glory in heaven.

Worthy of God to give.

When God made that glorious trial of him.

The will being accepted as if he had actually done it.

Particularly that grand promise, "In Isaac shall thy seed be called."

This very son; the only one he had by Sarah. Gen 22:1, &c.

From him shall the blessed seed spring. Gen 21:12.

Though there had not been any instance of this in the world.

To speak in a figurative way.

Afterwards, snatched from the jaws of death.

Gen 27:27, Gen 27:39; prophetically foretold the particular blessings they should partake of.

Preferring the elder before the younger.

That is, when near death.

As he sat on the side of his bed. Gen 48:16; Gen 47:31

To be carried into the land of promise.

Doubtless with a divine presage of things to come.

Any longer.

That which he bore for believing in the Messiah to come, and acting accordingly.

From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.

Taking all the Israelites with him.

As he did many years before, Exo 2:14. Exo 14:15, &c.

Of the paschal lamb, which was sprinkled on the door - posts, lest the destroying angel should touch the Israelites. Exo 12:12-18.

Moses, Aaron, and the Israelites.

It washed the borders of Edom, which signifies red. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter Prophets.

By the faith of Joshua.

Though formerly one not of the fairest character.

After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too.

Elijah, Elisha, &c., including likewise the believers who lived with them.

David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2Sa 8:1, &c.; 1Sa 8:9, &c.; 1Sa 13:3, &c.; Dan 6:22; Dan 3:27; Jdg 12:3; Jdg 15:19, &c.; Jdg 16:28, &c.; Jdg 4:14, &c.; Jdg 7:21.

Naturally weak.

Children.

From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering.

On sinful terms.

An higher reward, seeing the greater their sufferings the greater would be their glory. 1Ki 17:22; 2Ki 4:35

The apostle seems here to pass on to recent examples.

As, according to the tradition of the Jews, Isaiah was by Manasseh.

Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.

It did not deserve so great a blessing.

Being driven out from men.

Though they obtained a good testimony, Heb 11:2, yet did not receive the great promise, the heavenly inheritance.

Namely, everlasting glory.

That is, that we might all be perfected together in heaven.

As a "stranger and pilgrim."

Greek, "into," that is, he went into it and sojourned there.

A country not belonging to him, but to others (so the Greek), Act 7:5-6.

Tents: as strangers and sojourners do: moving from place to place, as having no fixed possession of their own. In contrast to the abiding "city" (Heb 11:10).

Their kind of dwelling being the same is a proof that their faith was the same. They all alike were content to wait for their good things hereafter (Luk 16:25). Jacob was fifteen years old at the death of Abraham.

Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow heirs." In Heb 6:12, Heb 6:15, Heb 6:17, "the promise" means the thing promised as a thing in part already attained; but in this chapter "the promise" is of something still future. However, see on Heb 6:12.

Greek, "he was expecting"; waiting for with eager expectation (Rom 8:19).

Greek, "the city," already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (Heb 11:16; Heb 12:22; Heb 13:14).

Greek, "the foundations" which the tents had not, nor even men's present cities have.

Greek, "designer [Eph 1:4, Eph 1:11] and master-builder," or executor of the design. The city is worthy of its Framer and Builder (compare Heb 11:16; Heb 8:2). Compare Note, see on Heb 9:12, on "found."

Though being the weaker vessel, and though at first she doubted.

Omitted in the oldest manuscripts: then translate, "and that when she was past age" (Rom 4:19).

After she had ceased to doubt, being instructed by the angel that it was no jest, but a matter in serious earnest.

Literally, "deadened"; no longer having, as in youth, energetic vital powers.

(Gen 22:17).

Summary of the characteristic excellencies of the patriarchs' faith

Died as believers, waiting for, not actually seeing as yet their good things promised to them. They were true to this principle of faith even unto, and especially in, their dying hour (compare Heb 11:20).

Beginning with "Abraham" (Heb 11:8), to whom the promises were made (Gal 3:16), and who is alluded to in the end of Heb 11:13 and in Heb 11:15 [BENGEL and ALFORD]. But the "ALL" can hardly but include Abel, Enoch, and Noah. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repeated, must be that meant, namely, the promise of a coming Redeemer made to Adam, namely, "the seed of the woman shall bruise the serpent's head." Thus the promises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise [ARCHBISHOP MAGEE]. This promise of eternal redemption is the inner essence of the promises made to Abraham (Gal 3:16).

It was this that constituted their "faith." If they had "received" THE THING PROMISED (so "the promises" here mean: the plural is used because of the frequent renewal of the promise to the patriarchs: Heb 11:17 says he did receive the promises, but not the thing promised), it would have been sight, not faith.

(Joh 8:56). Christ, as the Word, was preached to the Old Testament believers, and so became the seed of life to their souls, as He is to ours.

The oldest manuscripts omit this clause.

As though they were not "afar off," but within reach, so as to draw them to themselves and clasp them in their embrace. TRENCH denies that the Old Testament believers embraced them, for they only saw them afar off: he translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFORD translates, "greeted them." Jacob's exclamation, "I have waited for Thy salvation, O Lord" (Gen 49:18) is such a greeting of salvation from afar [DELITZSCH].

So Abraham to the children of Heth (Gen 23:4); and Jacob to Pharaoh (Gen 47:9; Psa 119:19). Worldly men hold fast the world; believers sit loose to it. Citizens of the world do not confess themselves "strangers on the earth."

Greek, "temporary (literally, 'by the way') sojourners."

Contrasted with "an heavenly" (Heb 11:16): "our citizenship is in heaven" (Greek: Heb 10:34; Psa 119:54; Phi 3:20). "Whosoever professes that he has a Father in heaven, confesses himself a stranger on earth; hence there is in the heart an ardent longing, like that of a child living among strangers, in want and grief, far from his fatherland" [LUTHER]. "Like ships in seas while in, above the world."

Proof that "faith" (Heb 11:13) was their actuating principle.

Make it plainly evident.

Greek, "seek after"; implying the direction towards which their desires ever tend.