John Gill Commentary Hebrews 11

Now faith is the substance of things hoped for
The "faith" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as "the substance of things hoped for"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the "substance" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word (upostasiv) is used by Septuagint in (Psalms 69:2) . The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and assurance of them. The Syriac version renders it, the "certainty" of them; it is the subsistence of them, and what gives them an existence, at least a mental one; so with respect to the faith and hope of the Old Testament saints, the incarnation, sufferings, and death of Christ, his resurrection, ascension, and session at God's right hand, are spoken of, as if they then were; and so are heaven, and glory, and everlasting salvation, with regard to the faith and hope of New Testament saints: yea, faith gives a kind of possession of those things before hand, (John 6:47) . Philo the Jew ^F5 says much the same thing of faith;

``the only infallible and certain good thing (says he) is, that faith which is faith towards God; it is the solace of life, (plhrwma crhstwn elpidwn) , "the fulness of good hopes"''

It follows here, the evidence of things not seen ;
of things past, of what was done in eternity, in the council and covenant of grace and peace; of what has been in time, in creation, and providence; of the birth, miracles, sufferings, death, resurrection, and ascension of Christ; of things present, the being, perfections, love of God; of the session of Christ at God's right hand, and his continual intercession; and of the various blessings of grace revealed in the Gospel; and of future ones, as the invisible realities of another world: faith has both certainty and evidence in it.

FOOTNOTES:

• F5: De Abrahamo, p. 387.

For by it the elders obtained a good report . By whom are meant, not merely old men, or elders in age, but such who lived in ancient times; some before the flood, and to a great age, and others who were in office, civil or ecclesiastical, and were the ancestors and predecessors of the Hebrews; who in general obtained or received a good report from God; that they were the chosen of God, and were justified and accepted with him; that they were the children and friends of God, and should be glorified; and from men, from good men, for their faith and holiness; and from evil men, for their good works:

and these also believed the report of the Gospel, and gave a good report of God, and of the good land, and adorned their profession; particularly, Abel received a good report, that he was righteous; and Enoch, that he pleased God, and walked with him; and Noah, that he was a just man, perfect in his generation, and also walked with God; and Abraham, that he was a believer, a friend of God, and one that feared and obeyed him; and Job, that he was a man that feared God, and shunned evil; and Moses, that he was a meek man, and a faithful one; and David, that he was a man after God's own heart, and fulfilled his will; and so others:

and they received this report by faith, and as a fruit of it; which shows that faith is no new thing, and that the character of a believer is an old and honourable one.

The apostle mentions this, to take off the Hebrews from any esteem of their traditionary elders, who had got a name, not by their faith, but by their traditions; and to engage their imitation of men of antiquity, authority, and wisdom superior to them; and to let them know, unless they had the same faith with their ancestors, it would be a vain thing to boast of descent from them.

Through faith we understand that the worlds were framed by the
word of God
The celestial world, with its inhabitants, the angels; the starry and ethereal worlds, with all that is in them, the sun, moon, stars, and fowls of the air; the terrestrial world, with all upon it, men, beasts and the watery world, the sea, and all that is therein.

Perhaps some respect may be had to the distinction of worlds among the Jews; (See Gill on Hebrews 1:2), though the apostle can scarce be thought to have any regard to their extravagant notions of vast numbers of worlds being created: they often speak of three hundred and ten worlds, in all which, they say, there are heavens, earth, stars, planets ^F6 ; and sometimes of eighteen thousand ^F7 ; but these notions are rightly charged by Philo ^F8 with ignorance and folly.

However, as many worlds as there are, they are made "by the Word of God"; by Christ, the essential Word of God, to whom the creation of all things is ascribed in (John 1:1–3) . And this agrees with the sentiments of the Jews, who ascribe the creation of all things to the Word of God, as do the Targumists ^F9 , and Philo the Jew ^F11 .

And these are "framed" by the Word, in a very beautiful and convenient order; the heavens before the earth; things less perfect, before those that were more so in the visible world, or terraqueous globe; and things for men, before men, for whom they were; and it is by divine revelation and faith that men form right notions of the creation, and of the author of it, and particularly of the origin of it, as follows:

so that things which are seen :
as the heaven, earth, and sea, and in which the invisible things of God, the perfections of his nature, are discerned:

were not made of things which do appear ;
they were not made from pre-existent matter, but out of nothing, out of which the rude and undigested chaos was formed; and from that invisible mass, covered with darkness, were all visible things brought into a beautiful order; and all from secret and hidden ideas in the divine minds; and this also is the faith of the Jews, that the creation of all things is (Nyam) , "out of nothing" ^F12 .

There seems to be an allusion to the word (arb) , used for creation, which signifies to make appear a thing unseen; and is rendered in the Septuagint version by (deiknumi) , (Numbers 16:30) and (katadeiknumi) , (Isaiah 40:26) (41:20) to show, or make appear; and thus God created, or made to appear, the heavens and earth, which before were not in being, and unseen, (Genesis 1:1Genesis 1:2) and created to make, as in (Genesis 2:3) that is, made them to appear, that he might put them into the form and order they now are.

FOOTNOTES:

• F6: Misn. Oketzim, c. 3. sect. 12. Targum Jon. in Exod. xxviii. 30. Kettoreth Hassamim in Targum Jon. in Gen. fol. 4. 4. Lex. Cabel. p. 60, 61.
• F7: T. Bab. Avoda Zara, fol. 3. 2. Yalkut, par. 2. fol. 50. 4.
• F8: De Opificio, p. 39.
• F9: Targum Oak. in Deut. xxxiii. 27. & Ben Uzziel in Isa. xlviii. 13.
• F11: De Opificio, p. 4. & Leg. Alleg. l. 1. p. 44.
• F12: Tzeror Hammor, fol. 1. 1. Kettoreth Hassamim in Targ. Jon in Gen. fol. 5. 1, 2.

By faith Abel offered unto God a more excellent sacrifice
than Cain
The apostle proceeds to examples of faith, and begins with Abel: it may seem strange that Adam and Eve are not mentioned; this omission is not because they were not believers; but either because of the fall and ruin of mankind by them; or because the apostle speaks only of such who had received some eminent testimony by faith, and therefore passes by many believers, and hastens to Abraham, the father of the Jews. The superior excellency of Abel's sacrifice to Cain's, lay both in the matter, and in the manner of it; the one was offered heartily to the Lord, the other only in show; the one was offered in faith, the other not; Abel looked through his sacrifice to the sacrifice of Christ, not so Cain.

Abel's sacrifice was a lamb, a type of Christ, the Lamb of God; a firstling, a figure of him who is the firstborn of every creature; one of the fattest of his flock, expressive of the excellency of Christ; and this was offered up at the end of days, as Christ at the end of the world; and the superior excellency of the sacrifice of the one to that of the other, appears from God's regard to the one, and not to the other, (Genesis 4:3–5).

from whence it may be observed, that sacrifices were of divine institution, and were very early types of Christ; and that there always were two sorts of worshippers, spiritual and carnal ones, whom God can distinguish, for he sees not as man sees; that the acceptance of persons is in Christ, and is previous to their offerings; that whatsoever works do not spring from faith are unacceptable to God; that no dependence is to be had on birth privileges, or outward actions; and that electing and distinguishing grace very early took place, and appeared.

By which he obtained witness that he was righteous ;
not righteous by his offering, nor by his faith, but by the righteousness of Christ, which his faith in his sacrifice looked unto; though it was by his faith that he obtained, or received a witness in his own conscience, from the Spirit of God, testifying that he was a justified person; and in consequence of this, he had an outward testimony bore to him in the Scriptures, that he was a righteous person hence he is called righteous Abel, (Matthew 23:35) .

God testifying of his gifts :
not of his own gifts, temporal or spiritual, but of Abel's gifts, which he offered to the Lord; that is, his sacrifices; of these he testified, when he showed respect either by an audible voice, declaring his acceptance of them; or by sending down fire from heaven, upon his sacrifice, which in later times was a symbol of acceptance.

And by it, he being dead, yet speaks ;
good men die, and some of them die a violent death, as did Abel, yet he speaks in the Scriptures, which have a voice in them, (Luke 16:29) or by his blood, which calls for vengeance; or rather by, or because of his faith, though he is dead, "he is yet spoken of", as the word may be rendered.

By faith Enoch was translated
Which is to be understood, not of a spiritual translation from the power of darkness, into the kingdom of Christ, as all converted, persons are translated, and doubtless Enoch was; nor of a rapture, or removal from one part of the earth to another, or from one part of a country to another, as Philip was caught away by the Spirit, after the baptism of the eunuch; but of a translation from earth to heaven; and not for a while only, as Paul was caught up to the third heaven; but as Elijah was, there to continue, and as the living saints will be at the last day; and this was a translation of him, soul and body, to heaven, to eternal glory and happiness, by a change from mortality to immortality, which passed upon him; and which is a pledge of the resurrection of the dead, and a proof of the Old Testament saints knowing, expecting, and enjoying eternal life. And with this agrees the sense of some of the Jewish writers concerning this affair. Jonathan ben Uzziel, in his paraphrase on (Genesis 5:24) has these words:

That he should not see death ;
meaning not a spiritual or moral death; nor an eternal one, though some have suggested this to be the sense; and which is favoured by the character some of the Jewish writers give of Enoch, which will be hereafter taken notice of; but a corporeal death, which he died not; to which agrees the Targum of Oukelos on (Genesis 5:24) ,

and was not found, because God had translated him ;
that is, he was not found among men, in the land of the living; he appeared no more there, for God had removed him from earth to heaven; so Elijah, after his rapture and translation, was sought for, but could not be found, (2 Kings 2:16 2 Kings 2:17)

for before his translation he had this testimony, that he pleased
God :
he did those things which pleased him; he walked with God before, (Genesis 5:22Genesis 5:24) which the Targumists explain by worshipping in truth, and walking in the fear of the Lord, which are things well pleasing to God; he walked with God by faith in the ways of his worship and service; and he was acceptable to him in Christ; the same phrase is used in the Apocrypha:

This testimony he received from God, from men, and in his own conscience, and which now stands in the sacred Scriptures, (Genesis 5:24) . Some of the Jewish writers very wickedly, and without any ground and foundation, give a different character of him; some of them say that he was a hypocrite, sometimes righteous, and sometimes wicked, and that the holy blessed God removed him, while he was righteous ^F17 ; and others ^F18 , that allow him to be a righteous and worthy man, yet represent him as fickle and inconstant; and, therefore, God, foreseeing that he would do wickedly, and to prevent it, made haste, and took him away, by death, before his time: and which is not only contrary to what the apostle here says, but to the account of Moses, concerning him; from which it appears, that he was a walker with God; that the course of his conversation was holy and upright; and which was the reason of his being taken, or translated; and which was an high honour bestowed upon him: and upon the whole, he has obtained a better testimony than those men give him.

FOOTNOTES:

• F13: Zohar in Gen. fol. 44. 3.
• F14: Derech Eretz Zuta, c. 1. fol. 19. 1.
• F15: Juchasin, fol. 134. 2.
• F16: In Tosaphta in T. Bab. Yebamot, fol. 16. 2. & in not. ad triplex Targum in Gen. v. 24. Ed. Hanov.
• F17: Bereshit Rabba, sect. 25. fol. 21. 3.
• F18: Zohar in Gen. fol. 44. 2. 3. Jarchi in Gen. v. 24. Wisd. c. iv. 11, 12, 13, 14.