Hebrews 9
Vincent's Word Studies
Then verily the first covenant had also ordinances of divine service, and a worldly sanctuary.
For there was a tabernacle made; the first, wherein was the candlestick, and the table, and the shewbread; which is called the sanctuary.
A high priest (ἱερέα μέγαν)

Lit. a great priest. Comp. Leviticus 21:10, lxx. Not merely equals ἀρχιερεὺς high priest, but emphasizing Christ's superior greatness as high priest.

House of God (οἶκον τοῦ θεοῦ)

In the Gospels always of the temple. Not found in Paul. Once in the Pastorals, of the church, 1 Timothy 3:15, and so 1 Peter 4:17. Here the whole Christian family. Comp. 1 Corinthians 3:16, 1 Corinthians 3:17; 2 Corinthians 6:16; Ephesians 2:22.

And after the second veil, the tabernacle which is called the Holiest of all;
Let us draw near (προσερχώμεθα)

See on Hebrews 4:16.

With a true heart (μετὰ ἀληθινῆς καρδίας)

A right and genuine inward attitude toward God. For the phrase comp. lxx, Isaiah 38:3. N.T.o. For ἀληθινῆς see on John 1:9, and comp. Hebrews 8:2; Hebrews 9:24. A true heart is required to enter the true sanctuary. The phrase means more than in sincerity. Sincerity is included, but with it all that enters into a right attitude toward God as revealed in our Great High Priest, - gladness, freedom, enthusiasm, bold appropriation of all the privileges of sonship.

In full assurance of faith (ἐν πληροφορίᾳ πίστεως)

Full conviction engendered by faith. See on Hebrews 6:11. Faith is the basis of all right relation to God.

Sprinkled from an evil conscience (ῥεραντισμένοι - ἀπὸ συνειδήσεως πονηρᾶς)

This qualification for a right approach to God is stated typologically. As the priests were sprinkled with the sacrificial blood and washed with water before ministering, so do you who have now the privilege and standing of priests in approaching God, draw near, priestlike, as sharers in an economy which purges the conscience (Hebrews 9:14), having your consciences purged. Your own hearts must experience the effects of the great sacrifice of Christ, - pardon, moral renewal, deliverance from a legal spirit. On the priesthood of believers see 1 Peter 2:5, 1 Peter 2:9; Exodus 19:6; Isaiah 61:6. This idea is dominated in our epistle by that of Christ's priesthood; but it is not excluded, and is implied throughout. See Hebrews 13:15. For sprinkled, see on 1 Peter 1:2.

Bodies washed (λελουσμένοι τὸ σῶμα)

Also typological. Most, expositors refer to baptism. The most significant passage in that direction is 1 Peter 3:21; comp. Ephesians 5:26; Titus 3:5. It may be, though I doubt if the idea is emphasized. I incline, with Dr. Bruce, to think that it indicates generally the thoroughness of the cleansing process undergone by one who surrenders himself, soul, body, and spirit, to God.

Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had manna, and Aaron's rod that budded, and the tables of the covenant;
Profession of our faith (τὴν ὁμολογίαν τῆς ἐλπίδος)

Rend. "confession of our hope." Faith does not appear among Ms. readings. It is an innovation of the translators. Hope is the rendering of Tyndale, Coverdale, the Great Bible, the Geneva, the Bishops', and Rheims. On confession see on 2 Corinthians 9:13, and comp. notes on 1 Timothy 6:12, 1 Timothy 6:13. The phrase confession of hope N.T.o. They are steadfastly to confess their hope in God's promise and salvation. Comp. Hebrews 3:6; Hebrews 6:11, Hebrews 6:18; Hebrews 7:19. Hope is here equals the object of hope.

Without wavering (ἀκλινῆ)

N.T.o.

And over it the cherubims of glory shadowing the mercyseat; of which we cannot now speak particularly.
Let us consider one another (κατανοῶμεν ἀλλήλους)

Take careful note of each other's spiritual welfare. For the verb see on James 1:23. It denotes attentive, continuous care. Comp. Hebrews 3:1.

To provoke (εἰς παροξυσμὸν)

Lit. with a view to incitement. Only here and Acts 15:39. From παροξύνειν to sharpen. Hence to stimulate. In Acts 15:39, the result of provocation; irritation or contention. Here the act of incitement. Twice in lxx, Deuteronomy 29:28 (Deuteronomy 29:27); Jeremiah 39:3, 7 (Jeremiah 32:3, Jeremiah 32:7); for the Hebrew קֶצֶף anger, wrath, altercation. The Hebrew derivation is from קָצַֽף a splinter. The new economy demands mutual care on the part of the members of the Christian community. Comp. 1 Corinthians 12:25. They must stir up each other's religious affections and ministries.

Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
The assembling of ourselves together (ἐπισυναφωγὴν ἑαυτῶν)

Επισυναγωγή only here and 2 Thessalonians 2:1, see note. The act of assembling, although some explain assembly. The antithesis is, "not forsaking assembling, but exhorting in assembly." Lnemann aptly says that the idea of apostasy which would be conveyed by the rendering assembly or congregation is excluded by ἔθος habit or custom, which implies an often recurring act on the part of the same persons.

As the manner of some is (καθὼς ἔθος τισίν)

For manner rend. custom. Lit. as is custom unto some. Ἔθος mostly in Luke and Acts. Comp. Luke 1:9; John 19:40.

Ye see the day approaching (βλέπετε ἐγγίζουσαν τὴν ἡμέραν)

The day of Christ's second coming, bringing with it the judgment of Israel. He could say "ye see," because they were familiar with Christ's prophecy concerning the destruction of the temple; and they would see this crisis approaching in the disturbances which heralded the Jewish war.

But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
We sin willfully (ἑκουσίως ἁμαρτανόντων ἡμῶν)

Ἑκουσίως willfully, only here and 1 Peter 5:2. Comp. Plm 1:14, κατ' ἑκούσιον of free will. See lxx, Numbers 15:3. The willful sin is the abandonment of Christianity for Judaism.

The knowledge (ἐπίγνωσιν)

Only here in Hebrews. Very common in Paul. For the word, and the phrase knowledge of the truth, see on 1 Timothy 2:4. The truth is the revelation through Christ.

There remaineth no more sacrifice for sins (οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία)

Of course not. For the Levitical sacrifices are abolished. It is Christ's sacrifice or none.

The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing:
But a certain fearful looking for (φοβερὰ δέ τις ἐκδοχὴ)

Rend. "a kind of fearful expectation." Ἐκδοχὴ N.T.o, olxx.

Fiery indignation (πυρὸς ζῆλος)

For ζῆλος see on James 3:14. The radical idea of the word is ferment of spirit (ζεῖν to boil; see Acts 18:25; Romans 12:11). This idea takes on different aspects in ζῆλος, as indignation, Acts 5:17; zeal, John 2:17; Romans 10:2; 2 Corinthians 7:7; 2 Corinthians 11:2; Philippians 3:6; envy, Romans 13:13; 1 Corinthians 3:3; Galatians 5:20. In the last sense often with ἔπις strife. The phrase fiery indignation, lit. indignation of fire (N.T.o) is an adaptation from Isaiah 26:11.

The adversaries (τοὺς ὑπεναντίους)

Only here and Colossians 2:14. Often in lxx.

Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience;
He that despised (ἀφετήσας τις)

Lit. one that despised; any transgressor. The verb only here in Hebrews. The kindred noun ἀθέτησις only in Hebrews. See Hebrews 7:18; Hebrews 9:26.

Died (ἀποθνήσκει)

Lit. dieth. According to the ordinance as it now stands in the law.

Without mercy (χωρὶς οἰκτιρμῶν)

The phrase N.T.o. For the noun see on 2 Corinthians 1:3.

Under two or three witnesses (ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν)

As in lxx, Deuteronomy 17:6. Ἐπὶ with dative signifying on condition of two or three witnesses testifying. Comp. 1 Timothy 5:17, where the same phrase occurs with the genitive, before, in the presence of. Comp. also Deuteronomy 19:15.

Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation.
Of how much (πόσῳ)

Not qualifying χείρονος sorer, but the whole clause: "by how much think ye shall he be thought worthy of sorer punishment."

Punishment (τιμωρίας)

N.T.o. Occasionally in lxx, frequent in Class. Originally assistance; assistance to one who has been wronged; punishment. With no sense of chastisement. It is purely retributive.

Trodden under foot (καταπατήσας)

Only here in Hebrews. oP. Frequent in lxx for spoiling, defeating, treating contemptuously. The strong term is purposely selected in order to convey the sense of the fearful outrage involved in forsaking Christ and returning to Judaism.

Hath counted an unholy thing (κοινὸν ἡγησάμενος)

Ἡγεῖσθαι to count or deem means a conscious judgment resting on a deliberate weighing of the facts. See Romans 12:10; Philippians 2:3. Here it implies a deliberate, contemptuous rejection of the gifts of the new covenant. The fundamental idea of κοινὸς is shared by all, public. Thus Acts 2:44; Acts 4:32; Titus 1:4; Jde 1:3. Out of this grows the idea of not sacred; not set apart for particular uses by purification, and so (ceremonially) unclean or defiled, as Mark 7:2, Mark 7:5; Acts 10:14, Acts 10:28; Acts 11:8. In these cases it is not implied that the thing is defiled or filthy in itself, but only unclean through the absence of that which would set it apart. Comp. Romans 14:14. Here the word admits of two explanations: (1) that Christ's blood was counted common, having no more sacred character or specific worth than the blood of any ordinary person; (2) that in refusing to regard Christ's blood as that of an atoner and redeemer, it was implied that his blood was unclean as being that of a transgressor. The former seems preferable. There was no specific virtue in Christ's blood as blood; but a peculiar and unique virtue attached to it as the offering of his eternal spirit (Hebrews 9:14), as the blood shed in ratification of a sacred covenant established by God, and as having sanctifying virtue. This view is further justified by the combination of blood and spirit, as sources of sanctification allied in the writer's mind.

Hath done despite unto the spirit of grace (καὶ τὸ πνεῦμα τῆς χάριτος ἐνυβρίσας)

Ἐνυβρίζειν to insult, N.T.o. The simple verb ὑβρίζειν in Matthew, Luke, Acts, and Pastorals. It will be observed that the work of the Holy Spirit does not receive in this epistle the emphasis which marks it in some other portions of the N.T.

But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building;
We know him that hath said (οἴδαμεν γὰρ τὸν εἰπόντα)

The retribution (τιμωρία) is certain, because assured by the word of God in Scripture.

Vengeance (ἐκδίκησις)

An unfortunate translation, since it conveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the lxx of Deuteronomy 32:35. The second citation is literally from lxx of Deuteronomy 32:36.

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us.
To fall, etc.

Comp. lxx, 2 Samuel 24:14; Sir. 2:18.

Of the living God

The living God, revealed in the living Christ, will not suffer his sacrificial gift and his covenant to be slighted and insulted with impunity. See on Hebrews 3:12.

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
After ye were illuminated (φωτισθέντες)

See on Hebrews 6:4.

A great fight (πολλὴν ἄθλησιν)

Ἄθλησις N.T.o, olxx. See on ἀλθῆ strive, 2 Timothy 2:5. See Introduction, on the allusions in the epistle to persecution.

How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?
Whilst ye were made a gazing-stock (θεατριζόμενοι)

N.T.o. olxx, oClass. Lit. exhibited in the theater. Comp. 1 Corinthians 4:9.

Whilst ye became companions (κοινωνοὶ γενηθέντες)

Rend. by becoming partakers. More than companionship is implied. For κοινωνοὶ see on Luke 5:10. The noun and its kindred verb in N.T. almost exclusively of ethical and spiritual relations, as 1 Timothy 5:22; 1 Peter 4:13; 2 John 1:11; 1 Corinthians 10:18; 2 Corinthians 1:7; Plm 1:17. Even when applied to pecuniary contributions they imply Christian fellowship as the basis of the liberality. See on Romans 12:13; see on Romans 15:27; see on Philippians 4:15.

Of them that were so used (τῶν οὕτως ἀναστρφομένων)

Rend. "of them that fared thus." Others render "who conducted themselves thus"; endured their persecutions, so bravely. But the οὕτως can refer only to made a gazing-stock.

And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
For ye had compassion of me in my bonds (καὶ γὰρ τοῖς δεσμίοις συνεπαθήσατε)

Entirely wrong, following T.R. τοῖς δεσμοῖς μου. Rend. "ye had compassion on the prisoners." So Vulg. vinctis compassi estis. The corrupt reading has furnished one of the stock arguments for the Pauline authorship of the Epistle.

Took joyfully (μετὰ χαρᾶς προσεδέξασθε)

The verb primarily to receive to one's self, accept, as here. Comp. Luke 15:2; Philippians 2:29. Mostly, in N.T. however, to wait for, expect, as Mark 15:43; Luke 2:25, Luke 2:38; Acts 23:21.

Spoiling (ἁρπαγὴν)

Only here Matthew 23:25; Luke 11:39. Allied with ἁρπάζειν to snatch away.

Of your goods (τῶν ὑπαρχόντων ὑμῶν)

The verb ὑπάρχεινmeans originally to begin, or begin to be; hence of anything that has begun to be, to come forth, be there; then simply to be. Accordingly the phrase ὑπάρχει μοὶ τι means there is something to me, I have something. See Acts 3:6; Acts 4:37; Acts 28:7. Hence τὰ ὑπάρχοντα things which are to one; possessions, goods. See Matthew 19:21; Matthew 24:27; Luke 8:3; Acts 4:32.

Knowing in yourselves that ye have, etc. (γινώσκοντες ἔχειν ἑαυτοὺς)

Rend. "knowing that ye yourselves have a better," etc. The A.V. follows T.R. ἐν ἑαυτοῖς. Ye yourselves in contrast with your spoilers.

Substance (ὕπαρξιν)

Only here and Acts 2:45. Occasionally in lxx. Rend. possession.

For where a testament is, there must also of necessity be the death of the testator.
Confidence (τὴν παρρησίαν)

Rend. boldness. The boldness and courage which you manifested under persecution.

For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.
Ye might receive the promise (κομίσησθε τὴν ἐπαγγελίαν)

Comp. Hebrews 11:13, Hebrews 11:39, and see on 1 Peter 1:8. The verb implies, not mere obtaining, but receiving and carrying away for use and enjoyment.

Whereupon neither the first testament was dedicated without blood.
A little while (μικρὸν ὅσον ὅσον)

Strictly, a very little while. The phrase N.T.o. It is not part of the quotation, but is taken from Isaiah 26:20, the only instance. See Aristoph. Wasps, 213.

He that shall come will come (ὁ ἐρχόμενος ἥξει)

Rend. "he that cometh will come." In the Hebrew (Habakkuk 2:3) the subject of the sentence is the vision of the extermination of the Chaldees. "The vision - will surely come." As rendered in the lxx, either Jehovah or Messiah must be the subject. The passage was referred to Messiah by the later Jewish theologians, and is so taken by our writer, as is shown by the article before ἐρχόμενος. Comp. Matthew 11:3; Matthew 21:9; John 11:27. Similarly he refers ἥξει shall come to the final coming of Messiah to judge the world.

For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people,
Now the just shall live by faith (ὁ δὲ δίκαιός (μου) ἐκ πίστεως ζήσεται)

Cited by Paul, Romans 1:17; Galatians 3:11. In the original prophecy the just man is contrasted with the haughty Chaldaean invaders, who are puffed up and not upright. Through his steadfast obedience to God he shall be kept alive in the time of confusion and destruction.

But if any man draw back (καὶ ἐὰν ὑποοτείληται)

Omit if any man. Rend. "and if he draw back," that is, the just man. The possibility of the lapse of even the just is assumed. See on Hebrews 6:4-6. The verb only here, Acts 20:20, Acts 20:27; Galatians 2:12. See on Acts 20:20. Rare in lxx.

Shall have no pleasure (οὐκ εὐδοκεῖ)

Rend. "hath no pleasure." "If he draw back - in him," not in the Hebrew, which reads, "behold, puffed up within him is his soul, it is not upright." The clauses of the lxx are transposed here.

Saying, This is the blood of the testament which God hath enjoined unto you.
But we are not of them who draw back (ἡμεῖς δὲ οὐκ ἐσμὲν ὑποστολῆς)

Lit. we are not of shrinking back. Ὑποστολὴ N.T.o, olxx, oClass. Ἒιναι with genitive marks the quality or peculiarity of a person or thing. Comp. Hebrews 12:11 χαρᾶς εἶναι to be of joy, joyful. We do not partake of drawing back, which is characteristic of recreants.

Unto perdition (εἰς ἀπώλειαν)

Or destruction. Drawing back makes for and terminates in (εἰς) destruction.

Of them that believe (πίστεως)

Rend. of faith. The phrase εἶναι πίστεως to be of faith, N.T.o.

Saving (περιποίησιν)

See on 1 Thessalonians 5:9.

Moreover he sprinkled with blood both the tabernacle, and all the vessels of the ministry.
Faith (πίστις)

Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Hebrews 11:27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 363.

Substance (ὑπόστασις)

See on Hebrews 1:3 and see on Hebrews 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Hebrews 1:3, in describing the nature of the Son as the image or impress of God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.

Evidence (ἔλεγχος)

N.T.o. Quite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Proverbs 1:23; Wisd. 2:14; Sir. 21:12. See especially on the kindred verb ἐλέγχειν, John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις, but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: "a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish."

Of things (πραγμάτων)

Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων things hoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.

And almost all things are by the law purged with blood; and without shedding of blood is no remission.
For by it (ἐν ταύτῃ γὰρ)

Lit. for in this. Rend. therein: in the sphere and exercise of faith: as believers. Comp. 1 Timothy 5:10. For introduces a proof of the preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it.

The elders obtained a good report (ἐμαρτυρηθήσαν οἱ πρεσβύτεροι)

The elders for the more common the fathers: the saints of the O.T. dispensation, many of whose names are recorded in this chapter. Εμαρτυρηθήσαν, lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of ματυρεῖν in the passive, see Acts 6:3; Acts 10:22; Acts 16:12; Romans 3:21; Hebrews 7:8, Hebrews 7:17. Notice that the statement in this verse does not begin the list of examples, which commences with Hebrews 11:4, but is closely attached to the definition in Hebrews 11:1 as a comprehensive justification of it.

It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like Hebrews 11:2, it is closely connected with the definition. It contains the exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of something not apprehensible by sense.

We understand (νοοῦμεν)

Νοεῖν signifies to perceive with the νοῦς or reflective intelligence. In Class. of seeing with the eyes, sometimes with ὀφθαλμοῖς expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, τὸν δὲ ἰδὼν ἐνόησε and seeing him he perceived (Il. xi. 599): οὐκ ἴδον οὐδ' ἐνόησα I neither saw nor perceived (Od. xiii. 318). In N.T. never of the mere physical act. Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.

The worlds (τοὺς αἰῶνας)

Lit. the ages. The world or worlds as the product of successive aeons. See on Hebrews 1:2.

Were framed (κατηρτίσθαι)

Put together; adjusted; the parts fitted to each other. See on Galatians 6:1; see on Matthew 21:16; see on Luke 6:40. Of the preparing and fixing in heaven of the sun and moon, lxx, Psalm 73:16; Psalm 88:37; of building a wall, 2 Esdr. 4:12, 13, 16. See also Psalm 39:6. Rend. have been framed. The A.V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself.

By the word of God (ῥήματι)

Comp. Genesis 1; Psalm 33:6; Psalm 118:5.

So that things which are seen were not made of things which do appear (εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι)

For things which are seen, rend. that which is seen. For were not made rend. hath not been made. Ἐις τὸ followed by the infinitive signifies result, not purpose. We perceive that the worlds have been framed by the word of God, so that (this being the case) that which is visible has not arisen out of that which is seen. Μὴ not negatives the remainder of the clause taken as a whole. In other words, the proposition denied is, that which is seen arose out of visible things. By many early interpreters μὴ was transposed, and construed with φαινομένων alone, signifying "that which is seen has arisen from things which do not appear." These things were explained as chaos, the invisible creative powers of God, etc.

For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:
Abel offered unto God (Ἄβελ προσήνεγκεν τῷ θεῷ)

For the phrase see Hebrews 9:14.

A more excellent sacrifice (πλείονα θυσίαν)

Greater in value in God's eyes. For πλείων in this sense, see Hebrews 3:3; Matthew 6:25; Luke 11:31; Luke 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Genesis 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lnemann justly remarks, such an interpretation accentuates unduly a purely external feature.

By which he obtained witness (δι ἧς ἐμαρτυρήθη)

Lit. was witnessed to, as Hebrews 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Hebrews 11:2, and probably from Hebrews 11:7, although the relation there is somewhat different.

Righteous (δίκαιος)

Abel is called righteous by Christ himself. Matthew 23:35. Comp. 1 John 3:12. See on Romans 1:17.

God testifying of his gifts (μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ)

Defining more specifically the general was witnessed to. God bore witness by his acceptance of the gifts. Ἐπὶ marks the fact on which the witness was based.

Yet speaketh (ἔτι λαλεῖ)

Comp. Genesis 4:10. Still, although ages have passed since his death. Comp. Hebrews 12:24. Not that his voice still cries to God (so Bleek and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yet with λαλεῖ speaketh; not with being dead, in the logical sense, "even being dead," as Romans 3:7.

Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others;
Enoch

Genesis 5:21-24. Comp. Sir. 44:16; 49:14; Wisd. 4:10.

Was translated (μετετέθη)

The verb used of Enoch's translation, lxx, Genesis 5:24. In Acts 7:16 of the transporting of the remains of Jacob and his sons to Sychem. In Galatians 1:6, of the sudden change in the religious attitude of the Galatians. In Hebrews 7:12, of the change in the priesthood.

That he should not see death (τοῦ μὴ ἰδεῖν θάνατον)

This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. Matthew 21:32; Acts 7:19; Romans 7:3.

Was not found because God had translated him (οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός)

Cited from lxx, Genesis 5:24. For had translated rend. translated.

He had this testimony (μεμαρτύρηται)

Rev properly preserves the force of the perfect tense, "he hath had witness born to him." The testimony still stands on record.

That he pleased God

Rend. hath pleased. Comp. lxx, Genesis 5:22, Genesis 5:24. Faith was exhibited by Enoch in walking with God (comp. A.V. Genesis 5:22, "walked with God," and lxx, εὐαρέστησε pleased God). Faith creates close personal relation.

For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.
To please (εὐαρεστῆσαι)

The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Romans 8:8.

Cometh (προσερχόμενον)

See on Hebrews 4:16. Must (δεῖ). An essential obligation. In the nature of the case. That he is (ὅτι ἔστιν). Faith in God involves belief in his existence although he is unseen.

Is a rewarder (μισθαποδότης)

Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarder, N.T.o. Comp. μισθαποδοσία recompense of reward, Hebrews 2:2 (note); Hebrews 10:35; Hebrews 11:26.

Of them that diligently seek him (τοῖς ἐκζητοῦσιν αὐτὸν)

Lit. unto them that seek him out. Comp. Acts 15:17; Hebrews 12:17; 1 Peter 1:10. The verb is used of seeking God, Romans 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; Luke 18:1-8.

He hides himself so wondrously

As though there were no God;

He is least seen when all the powers

Of ill are most abroad.

Or he deserts us at the hour

The fight is almost lost,

continued...

And as it is appointed unto men once to die, but after this the judgment:
Noah

Genesis 6.

Being warned of God (χρηματισθεὶς)

Of God is not in the text. See on Matthew 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Hebrews 8:5.

Of things not seen as yet (περὶ τῶν μηδέπω βλεπομένων)

Const. with εὐλαβηθεὶς, and rend. "by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark," etc. Thus χρηματισθεὶς warned is taken absolutely. The things not seen were the well-known contents of the revelation to Noah, Genesis 6:13 ff., as apprehended by Noah's faith.

Moved with fear (εὐλαβηθεὶς)

N.T.o. Often in Class. and lxx. See on εὐλάβεια godly fear, Hebrews 5:7. The A.V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word.

Prepared (κατεσκεύασεν)

Built and equipped. See on Hebrews 3:3.

An ark (κιβωτὸν)

Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Hebrews 9:4; Revelation 11:19. Of Noah's ark, Matthew 24:38; Luke 17:27; 1 Peter 3:20 Λάρσαξ a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark:

Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος

βρέμε πνέων κ. τ. λ.

continued...

So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
Paul exhibits faith as the element of personal righteousness in Abraham. In these verses (Hebrews 11:8-22) faith, according to the opening definition in this chapter, is that assurance and conviction of unseen things which caused Abraham and the patriarchs to rely confidently upon the future fulfillment of the divine promises.

When he was called to go out - obeyed (καλούμενος ἐξελθεῖν ὑπήκουσεν)

A.V. is wrong. Ἐξελθεῖν to go out should be construed with ὑπήκουσεν obeyed, and καλούμενος being called is to be taken absolutely. Καλούμενος, the present participle, indicates Abraham's immediate obedience to the call: while he was yet being called. Rend. "when he was called obeyed to go out." The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For the construction, see Acts 15:10; 1 Thessalonians 1:9; Hebrews 5:5. For the narrative, see Genesis 12:1-6, and comp. Acts 7:2-5.

Whither he went (ποῦ ἔρχεται)

Note the picturesque continued present tense, "whither he is going," as of Abraham on his journey.

Vincent's Word Studies, by Marvin R. Vincent [1886].
Text Courtesy of Internet Sacred Texts Archive.

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