Hebrews 11.1-7 Exegetical Study Notes

The following study notes were part of my weekly sermon preparation as I preached through Hebrews. They are provided for those who wish to dig deeper into the passage at hand. These were intended for my private use, which explain problematic issues such as grammar mistakes, technical language, and interaction with the original languages. Readers may wish to skip the “Exegetical Notes” section and move directly to the “Explanatory Comments”. Also while these notes contain my own insights, I have freely quoted from others. May God bless and keep you as you study his holy word.

Introduction: Authorship – The authorship of the letter has been an object of speculation since the time of the Early Church period. Though the author was known by the original recipients (cf 13:22ff), the letter itself nowhere bears his name. Whoever the author was he was not part of the first wave of believers. In 2:3 the author notes that the Gospel message was “declared at first by the Lord” and then later was “attested to us by those who heard”. This implies that the writer of the letter was someone who was familiar with one or more of the original apostles (or at least with someone who had personally heard Jesus’ teachings). Though advocates for Pauline authorship have been found throughout history, such an appeal to secondary authority is in marked contrast to Paul’s direct appeals to his encounter with the risen Christ (Gal 1:1, 12). Furthermore, the style and vocabulary are unlike anything else we encounter in Paul’s writings. Over the last 1,800 years over a dozen names have been offered as possible authors, including Luke, Apollos, Priscilla (and Aquilla), Clement of Rome, Barnabas, and Stephen. Audience – In order to determine the original audience of the letter we must rely on internal evidence alone. The title of the work, ‘To the Hebrews” (Pro;~ JEbraivou~) goes back at least to the end of the second century and was probably an editorial label applied to the document when the Pauline epistles were beginning to be collected into a standard corpus.1 As with the author, the audience had never met or heard Jesus directly, but heard of the Gospel from some who had sat under Jesus’ teaching ministry (cf 2:3). For at least many of them, persecution began almost immediately after their conversion to Christ (cf 10:32). Though for this particular group the persecution had not yet risen to the level of martyrdom (cf 12:4), it did presumably include many other difficulties and discriminations (typical acts would have included public abuse, imprisonment, looting of their property, etc). That the letter was written to self-professing Christian believers is clear. Moreover, a sizeable portion of the group is still spiritually immature (cf 5:11-14) and even perhaps in danger of slipping away from the faith (3:12; 6:1-6). Some have even become lax in meeting for Christian fellowship (10:25). The highly-Jewish tone of the letter, with its frequent reference to Old 1

This label is found in ¸46, the oldest extant codex of the corpus Paulinum. Clement of Alexandria, though not referring to the formal title, does speak of the letter as having been written “for Hebrews” ( JEbraivou~, found in the extract from his Hypotyposes quotes by Eusebius, Hist. Eccl. 6.14.3, 4). Tertullian, in his treatise On Modesty, refers to the letter by title (though he uses its corresponding Latin title, ad Hebraeos).

2 Testament scripture and Jewish cultic practices, is strong evidence suggesting the epistle was written to a group of Jewish Christians. This makes the issue of persecution all the more enlightening, and the pressure to revert back (to Judaism) becomes understandable. F.F. Bruce writes, “Very probably they were reluctant to sever their last ties with a religion which enjoyed the protection of Roman law and face the risks of irrevocable commitment to the Christian way. The writer, who has known them, or known about them, for a considerable time, and feels a pastoral concern for their welfare, warns them against falling back, for this may result in falling away from their Christian faith altogether; he encourages them with the assurance that they have everything to lose if they fall back, but everything to gain if they press on.” The use of the Greek LXX, without exception, throughout the letter has led many to believe that both author and audience were part of an Hellenistic Jewish subpopulation far removed from Jerusalem. Date – There is very little evidence by which any firm judgment can be made. The letter was known by Clement of Rome, whose own letter is traditionally dated around 96 A.D. In 13:23 the author refers to Timothy’s release from prison. No other place in Scripture records an imprisonment of Timothy, so we must assume this came later during his active ministry (perhaps even after the death of Paul). Granting that Timothy could have been born as late as c. A.D. 30, this would make the latest possible date c. A.D. 90. If the persecutions mentioned in 10:32-34 and 12:4 (which involved no loss of life) occurred before the state-sponsored persecutions of Nero in A.D. 64 (which did involve martyrdom), then the letter could be referring to the milder persecutions under Claudius c. A.D. 49. Context of Hebrews 11 – The book of Hebrews was written in the context of persecution. As the Exegetical Notes below will point out, some believers had begun questioning their faith and others were tempted to abandon it altogether. In the final verses of chapter 10 we see the author of Hebrews urging his readers not to “throw away your confidence” or “shrink back” but instead to “persevere”. This exhortation includes a promised blessing as well as a warning. Those who hold to the faith will “please God” and be “richly rewarded”. Conversely, those who abandon the faith thus shut themselves off from its promises and will therefore by “destroyed”. Yet this faith is not beyond the grasp of any believer. Before continuing with his exhortation to passionately follow God, the author offers a long list of Old Testament biblical figures who manifested the very faith of which he speaks.

Notes and Comments on Hebrews 11:1-2 Verse 1 - [Estin de; pivsti" ejlpizomevnwn uJpovstasi", pragmavtwn e[legco" ouj blepomevnwn (“Now faith is the assurance of things hoped for, the conviction of things not seen”). The copula (kai) is omitted in the translation because it is not included in the original text, perhaps indicating a parallelism. De; is transitional (not contrastive as in 10:39). Having just given an exhortation to be faithful (cf 10:39), complete with warnings for letting go of faith (cf 10:26-31), the author now proceeds to offer a definition of faith. The phrase e[stin de;, followed by an anarthrous noun, is a standard definition formula, although many debate the

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3 quality of this “definition”. Ellingworth refrains from acknowledging it as an actual definition “especially in the absence of any immediate reference to God or Christ.”2 DeSilva disagrees, stating that “it is not ‘Christian faith’ that the author defines but ‘faith’ in general”.3 Yet such a Christless definition of faith would be at great odds with what is overwhelming a Christocentric letter. Gouge is most certainly correct when he notes that “here is meant a true justifying and saving faith”.4 But it is not the act of justifying itself which is in view here, but rather its residual value in the life of a believer.5 The author is probably not giving a full definition of faith, but rather highlights those aspects of faith that his readers currently lack but desperately need.6 To get a better understanding of what the author is attempting to accomplish let us look at the defining words used to describe pivsti" (pistis, ‘faith’). The first defining term is uJpovstasi" (hypostasis). It is used five times in the New Testament. Its basic meaning is that of ‘substance’ or ‘underlying essence’. During the latter part of the Early Church period, particularly due to the influence of the Cappadocian Fathers, this meaning of the word became increasingly important in the Trinitarian and Christological controversies. This sense is found in Hebrews 1:3 where the Son is said to be the very image of God’s hypostasis (AV “person”). The word can also carry the meaning of a “firm persuasion of the truth”. In 3:14 believers are said to “share in Christ” if we hold our original hypostasis (AV “confidence”) firm to the end. Paul also uses the term twice in 2 Corinthians with the sense of ‘confidence’ (Cor 9:4; 11:17). Taking the second meaning, the NIV incorrectly turns this noun into a participle with the translation “being sure” (ESV better renders this “confidence”), whereas the AV follows the first meaning with its translation “substance” (though note the AV’s use of the second meaning in 3:14). The difference isn’t monumental, though it is somewhat significant. Donald Guthrie correctly captures these two shades of meanings when he writes: “If the [first meaning] is right the statement would signify that faith gives reality to the things hoped for. If the second meaning is right…the sense is that faith consists of the conviction that what is hoped for will happen.”7 Perhaps better yet is Bruce’s distinction between the objective sense (‘substance’) and subjective sense (‘assurance’).8 Taken subjectively, the term is either rendered ‘assurance’ or as ‘substance’ which is then taken metaphorically to denote a ‘firm footing’ (e.g. confidence, expectancy). Those that take the objective sense see faith as expressing the reality and demonstrating the truth of those things which are hoped for. This view was common among the patristic writers and still finds supporters today. Oecumenius’ notes that “Faith is the essence of these things, and their subsistence, causing them to be and to be present, because it believes them”. The Geneva Bible’s marginal notes offer a similar message: “Faith is that which causeth those things to appear in deed which are hoped for”. Pushing the idea into philosophical territory, Theophylact views this as a statement that “Faith is the essence of those things which yet are not; the subsistence of those which in themselves do not yet subsist”. In a sense, “confident expectation gives our hopes a kind of present or actual being.”9 Faith lays hold of the promise and brings about the first fruits of our future reality. As a believer then grows in faith she opens up more of herself to God’s present grace and future glory. Taken this way, faith is ‘other worldy’ in that it reorients the believer to the reality of God’s eternal kingdom and seeks to live out as much

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Ellingworth, Hebrews, 566 (also quoted in DeSilva, Perseverance in Gratitude, 381). DeSilva, Perseverance in Gratitude, 381. 4 William Gouge, Epistle to the Hebrews (1655), Chap. XI, p 2. See also William Perkin’s work titled “A Cloud of Faithfull Witness…a commentarie upon the eleventh chapter to the Hebrews.” On the term ‘faith’ in the first verse Perkins differentiates between three kinds of faith. The first is ‘historical faith’ which is “not only knowledge of the word, but an assent of the heart to the truth of it”. This type of faith was possible within carnal man (cf James 2:19, ‘even the demons believe’). The second is ‘miraculous faith’, which is “an inward persuasion of the heart wrought by…the Holy Spirit”. Like Judas, this may lead to behavior and actions which are clearly of the Lord, even though they may be performed by someone who is unregenerate (such as Judas). The third kind, which Perkins believes is in view in Hebrews 11:1, is ‘saving faith’, which is “a special persuasion of the Holy Ghost in the heart of those who are effectually called” (1622 edition, p 3). 5 John Owen: “It is therefore justifying faith that the apostle here speaks concerning; but he speaks not of it as justifying, but as it is effectually useful in our whole life unto God, especially as unto constancy and perseverance in profession” (The Works of John Owen, Vol XXIII {An Exposition of the Epistle to the Hebrews, Vol VII}, p 7). 6 Calvin: “It is hence also evident, that greatly mistaken are they who think that an exact definition of faith is given here; for the Apostle does not speak here of the whole of what faith is, but selects that part of it which was suitable to his purpose” 7 Guthrie, Hebrews, 225. 8 Cf Bruce, 277. 9 Thomas Manton, Sermons Upon the Eleventh Chapter of Hebrews, Sermon 1. 3

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4 of that reality as is presently possible. As Manton notes, “when the soul is taken up with thoughts of another world, it can better digest trouble here.”10 Lane beautifully captures this view when he writes: Faith is thus an effective power directed toward the future. It springs from a direct, personal encounter with the living God. The forward-looking capacity of faith enables an individual to venture courageously and serenely into an unseen future, supported only by the word of God. As a positive orientation of life toward God and his word, faith has the capacity to unveil the future so that the solid reality of events as yet unseen can be grasped by the believer.11 Most modern commentators and translations favor a subjective meaning. This rendering well captures the exhortational nature of this passage. Stuart rightly comments that “the writer had just been exhorting [in chapter 10] not to cast away their confidence or boldness, which would ensure a great reward”.12 Believers are to look expectantly “for the blessed hope—the glorious appearing of our great God and Savior, Jesus Christ” (Titus 2:13), confidently wait “for the mercy of our Lord Jesus Christ to bring you to eternal life” (Jude 21), and overlook present tribulations “because I know whom I have believed, and am convinced that he is able to guard what I have entrusted to him for that day” (2 Timothy 1;12). However the author of Hebrews isn’t arguing for an assurance detached from life. It would be a mistake to view this merely as a call for Christian assurance as opposed to an exhortation to proper Christian living. The author would have certainly been aware of the two shades of meaning of uJpovstasi" and it is very possible both concepts are in view. Believers are not only called to hold onto the Gospel promises with confidence, they are to live out the Gospel ethic with passion. The elect are only told to look expectantly for the blessed hope after they “say "No" to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (Titus 2:12). They are commanded to “keep themselves in [as well as live out] God’s love” as they wait confidently for his coming mercy (Jude 20, 21). Likewise, because Christ guards our souls for the coming eschatological day we are able to live for Christ even in the midst of present persecution. Samuel Bird, writing in the late 16th century, notes that the faith of which the author speaks “is a sure stud to leane upon, we may be bolde with all our weight to stay upon it: for though the things that we hope for be not present, as those things be that be before our feete, yet we are as sure of them as our footing is which stands upon most firme ground.”13 All in all, perhaps the best rendering is “assuredness” as this seems to be a mediating word that holds both an subjective and objective sense. This whole discussion of faith “refers retrospectively to 10:39 where the context gave to pivsti" the nuance of steadfast faithfulness to God and his word of promise.”14 The author is calling upon the readers to have faith in the promises given through the Gospel. They are to have a (subjective) boldness (cf 10:19, parrhsiva) and assurance (cf 10:22, plhroforiva) in the (objective) “new and living way that [Jesus] opened for us” (10:20). In chapter 10 this assurance is based on what has already occurred (“having been sprinkled clean”, rJerantismevnoi and “having been washed”, lelousmevnoi) as well as what will eventually occur (“the Day drawing near” 10:25). The Gospel of Jesus Christ, as contained in His Word, provides the basis for the believer’s faith and hope. Faith thus rests on the “infallible truth” which is God’s promises to the believer. As Gouge reminds us, “what He promiseth shall without question be accomplished”.15 Though unseen in our present reality, the promises of God are an infallible and eternal reality because they have been given by an infallible and eternal being. The phrase “things being hoped for” refers the reader back to the Word of God. As the Puritan David Dickson noted centuries ago, “there is such an union betwixt Fayth and the Worde, that what the Worde is in force and effect, that Fayth is sayde to bee in force and effect also.”16 The Word of God, which produces faith in its hearers (Rom 10:17), is the sure ground upon which confidence can be built. In short, the author of Hebrews is calling upon believers to have full confidence and assurance in the unshakeable and guaranteed promises of the Gospel.17

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Manton, Sermons on the Eleventh Chapter of Hebrews, Sermon 2. Lane, Hebrews (WBC) 12 Stuart, 477. 13 Samuel Bird, The Lectures of Samuel Bird of Ipswidge upon the 11 Chapter unto the Hebrews and upon the 38 Psalme, 1598, p 2. 14 Lane, Hebrews (WBC). 15 Gouge, Chap XI, 3. 16 David Dickson, A Short Explanation of the Epistle of Paul to the Hebrews, 248. 17 This is close to Calvin, who on this verse states that “faith…is the foundation upon which we plant our foot”. He takes a purely objective sense of hypostasis. We could reshape Calvin slightly by saying “faith is the confident planting of our foot upon the solid ground of God’s promises”. 11

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The second descriptive term is e[legco" which is translated in the AV as “evidence”. The most common meanings of the term include ‘rebuke’, ‘expose’, ‘punish’ or ‘refute’. It can carry the idea of showing or demonstrating one’s fault, implying that there is a convincing of that fault. As with uJpovstasi", expositors must decide if this should be taken objectively (“faith is the demonstration of things unseen”) or subjectively (“faith is a conviction about things unseen”). The two clauses most likely form a structural parallel (as the absence of kai might suggest), so as one term goes so goes the other. Pra`gma generically denotes something that one is engaged in, whether that be a deed, event, task, affair, or dispute. These ‘things’ (pragmavtwn is genitive plural) are more specifically ‘unseen things’. Blepomevnwn is from blevpw meaning “to see”. Here we find it in a passive plural participle form which, when negated by ouj, is rendered ‘not being seen’. Christ’s kingdom is ‘not of this world’ and the faith of this kingdom is of similar nature.18 In 2 Corinthians Paul says believers “look not to the things that are seen but to the things that are unseen. For the things that are seen are transient, but the things that are unseen William Jones on ‘Faith’s ‘Faith’s eye’ are eternal” (2 Cor 4:18).We must be careful to avoid an overly spiritualistic or platonic conception of this idea. Faith is an excellent eye. The eye of the eagle is very sharp Speaking of Hebrews 1:1, Lanes states “the contrast and piercing: Shee can see from heaven to earth, she can implied in the phrase is thus not between the visible, spie her prey a farre off: she and her birds can look on the phenomenal world of sense perception below and the Sun: but the eye of faith is farre more piercing, that sees Christ, the Son of Righteousness; and by it we look into the invisible, heavenly world of reality above, as in Sanctuary of Heaven. Platonism, but between events already witnessed as part of the historical past and events as yet unseen because - A Commentary upon the Epistles of Saint Paul to Philemon and Hebrews (London, 1635), p 324 they belong to the eschatological future”.19 Calvin writes, “The Apostle now teaches us the same thing with what we find in Romans 8:24; where it is said that what is hoped for is not seen, and hence the inference is drawn, that it is to be waited for in patience. So the Apostle here reminds us, that faith regards not present things but such as are waited for.” Believers are called to be assured and convinced about the eternal reality that awaits them.20 Faith is the ability of the believer to know with confidence how the story ends, thus giving them the boldness to face the difficult chapters he is currently experiencing. Peter was speaking of something similar when he wrote, “though you have not seen him, you love him; and even though you do not see him now, you believe in him and are filled with an inexpressible and glorious joy” (1 Peter 1:8). Christ himself offered divine blessing on all “those who have not seen and yet have believed" (John 20:29). Speaking specifically to the issue of suffering, Paul wrote ”for I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18). Scripture often uses the images of darkness and light to express this concept of faith. As opposed to their former darkness, Paul tells the Ephesian believers that “now you are in the light in the Lord” (Eph 5:8). As such, they are enlightened and able to see that which unbeliever cannot because “the god of this world has blinded the minds of them which believe not” (2 Cor 4:4). The believer, by contrast, is one who can declare “and we know that the Son of God has come and has given us understanding, so that we may know him who is true; and we are in him who is true, in his Son Jesus Christ. He is the true God and eternal life” (1 John 5:20). The author of Hebrews is rooting the believer firmly into the promises of Jesus’ Gospel which will one day be brought about by the Father. Far from being “cleverly devised myths” (2 Peter 1:16), these promises are guaranteed by the majesty and power of Jesus Christ upon which the believer may stand fully confident. Faith is “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints” (Ephesians 1:18). Ellingworth writes that, “in light of the chapter as a whole, to think of v. 1 as a summary of what faith does: faith binds the believer securely to the reality of what he does not (yet) see, but for which he hopes.”21 18 The New Testament scripture’s clearly emphasize that the Christian faith cannot come by sight, but rather by hearing and submitting to the truth of Christ’ Gospel. “So faith comes from hearing, and hearing through the word of Christ” (Rom 10:17). “For we walk by faith, not by sight” (2 Cor 5:7). 19 Lane, Hebrews (WBC) 20 Owen writes: “It is faith alone that takes believers out of this world whilst they are in it, that exalts them above it whilst they are under its rage; that enables them to live upon things future and invisible, giving such a real subsistence unto their power in them, and victorious evidence of their reality and truth in themselves, as secures them from fainting under all oppositions, temptations, and persecutions whatever.” (Exposition on Hebrews, Vol 7, p 12-13).

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EXCURSION: The Term Hypostasis in the Early Church Creeds As the Church grew and developed doctrinal tensions ensued between the Eastern (Greek speaking) Church and the Western (Latin speaking) Church. One of the early tensions related to the formulaic understanding of the Trinity. All parties eventually came to similar conclusions, but heretics seemed to abound on all fronts, leaving the orthodox parties suspicious and wary. To complicate matters, the terms used by the faithful Greek and Latin Church leaders only served to confuse the other. The language finally adopted in the East was that the Trinity consists of three hypostates (singular hypostasis) united in one ousia. The formula used in the West, and going back at least to Tertullian is that the Trinity consists of three personae (singular persona) united in one substantia. In English, we say "Three Persons in one Substance (or Essence)" (thus betraying our reliance on the Western tradition). The Council of Alexandria in A.D. 362 defined hypostasis as synonymous with prosopon, the Greek equivalent of the Latin persona. Unfortunately, the Greek hypostasis and the Latin substantia each consists of an element meaning “to stand under, below” (i.e. ‘essence’, ‘substance’). As the meaning of all these terms was rather fluid, it was natural for a Greek-speaker, reading a Latin document that referred to One substantia to substitute mentally a reference to One hypostasis, and to be very uncomfortable, while a Latin-speaker would have the same problem in reverse. Though each side was essentially saying the same thing the seeds were sown for a breakdown of communication. Verse 2 - ejn tauvth/ ga;r ejmarturhvqhsan oiJ presbuvteroi (“For by it the people of old received their commendation”). jEn should be seen as causal. With the conjunctive participle ga;r (which reaches back to the discussion of faith in verse 1) it suggests the meaning “because of this kind of faith which the elders had…”. As a result of their firm faith they “received attestation” (ejmarturhvqhsan).22 The verb marturei`sqai is important to the author of Hebrews, occurring seven times (7:8, 17; 10:15; 11:2, 4, 5, 39). In general usage the term always implies a favorable testimony and the other six passages clearly reference the witness of the biblical record. Here is it used passively (“were witnessed unto”). Though the entity issuing the ‘good report’ is ultimately God, the author is more immediately referring to the testimony presented in Scripture. The presbuvteroi is most literally translated as ‘elders’, though here in the ESV as ‘people of old’. In the larger NT corpus presbuvtero" often refers to the spiritual leadership of the ejkklhsiva (ecclesia, ‘church’), though it seems to lack that more specific sense here. It should perhaps be taken as an equivalent to toi`" patravsin in 1:1 (‘the fathers’), which clearly implies the Old Testament figures. The remainder of chapter 11 offers sufficient evidence that the author indeed had Old Testament believers in mind when he used the term presbuvteroi. The author would have been familiar with the literary ‘spiritual heroism’23 in writings such as the Wisdom of Sirach. The hero section (44:1-50:21) begins with “Let us now praise famous men and our fathers that begat us.” Yet the term presbuvteroi should not be thought to imply any person of ancient times. The author clearly has in mind those individuals who were noted for their faith. Thus, with this spiritual sense in mind, it would not be inappropriate to make application to those seeking the office of elder in a local congregation of God’s people. It applies more immediately, however, to any individual who acts boldly in faith for Jesus Christ. With an eye to the book of Proverbs, Jones writes, “a good name is above gold and silver; it is greatly desired by all but not all take the right course in getting it.”24 He goes on to tell us that “the best foundation for a good name is faith: shee will leave a sweet savor behind her: whoever she become, she will procure us favor with God and man…let us all therefore beg faith from the hand of God, that we may be renowned in this world, and eternally famous in the world to come”. Jones was not approaching faith out of selfish motives, but rather attempting to impress upon us the infinite worth of saving faith. Such faith, through the work of Christ, erases the judgment of death and infuses new life. When faith is lived out in an individual the very glory of Jesus is put on display for the

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Ellingworth, 566. Lane, Hebrews (WBC). 23 F.F. Bruce, p 278. 24 William Jones, p 438. 22

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7 world to see. Shouldn’t every true believer want more of this glory displayed within his own life? One of the amazing aspects of the Gospel is that this list in Hebrews 11 is a growing list—one in which all believers are invited to join. In a touching scene at Bethany, Jesus said of the woman who washed his feet, Truly, I say to you, wherever this gospel is proclaimed in the whole world, what she has done will also be told in memory of her”(Matthew 26:13). Hebrews 11 isn’t merely the record of several individuals of great faith. It is also a summons for you and I to become such a person ourselves.

Core Doctrine: Sola Fide – Salvation through faith alone Matthew Henry wrote that “true faith is an old grace.” By this he meant that throughout human history it has only been through faith that individuals have been reconciled to God. Commenting on this passage John Owen wrote “It is faith alone which from the beginning of the world was the means and way of obtaining acceptance with God.” Even after the Law of God was given through Moses it was faith alone that provided a way of salvation for sinful mankind. The New Hampshire Confession states: [We believe] that the great Gospel blessing which Christ of his fullness bestows on such as believe in Him, is Justification; that Justification consists in the pardon of sin and the promise of eternal life, on principles of righteousness; that it is bestowed not in consideration of any works of righteousness which we have done, but solely through His own redemption and righteousness, [by virtue of which faith his perfect righteousness is freely imputed to us of God;] that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity. Anything that obscures the singularity of this faith—anything that threatens to add an action or work to the saving process—is altogether ‘another gospel’. Spurgeon boldly asserted to his congregation: “I mean to let it stand out simply before you, that the incarnation, the life, the death, and the resurrection of Christ are the one foundation upon which we must depend for eternal salvation, and upon that alone; and if we do so depend we shall most assuredly be saved.”25 Salvation is made possible through faith alone on Christ alone.

Notes and Comments on Hebrews 11:3 Verse 3 - Pivstei noou`men kathrtivsqai tou;" aijw`na" rJhvmati qeou` eij" to; mh; ejk fainomevnwn to; blepovmenon26 gegonevnai. (“By faith we understand that the universe was created by the word of God, for not out of things visible have things being seen become”). Exegetical Notes: The term pivstei (pistei, ‘by faith’) begins a series of similar sentences through v 31, forming an anaphora. Though many commentators view v 3 as a continuation of the definition of faith begun in vs 1-2, the nature of the anaphora excludes this interpretation.27 The list of the faithful should begin with “we” in v 3. Noou`men carries the meaning ‘we perceive’ or ‘apprehend’. Katartivzw is an highly expressive verb and means ‘to put in order’. The root meaning is that of providing what is suitable or fitting. Jesus’ involvement in the act of creation has 25 C. H. Spurgeon, "A Monument For the Dead, a Voice To the Living," Metropolitan Tabernacle Pulpit, (Pasadena TX: Pilgrim Publications, 1973), 1833 29:33. 26

The textus receptus has ta; blepovmena (supported by D2 Ψ 104 326 å lat sy). The txt is well supported by ¸13 ‫ א‬A D* P 0285. 33. 81. 1241s. 1739. 1881 pc; Cl Ath. The variation makes no difference as to the sense. 27 We must disagree with Lane on this issue, who refuses to see the pivstei of v.3 as part of the anaphora. He writes: “The initial occurrence of pivstei, which furnishes the basis for the anaphora in vv 4–31, is distinguished from the other instances in the series by referring to the subject “we” rather than to an OT person or event.” However, certainly it doesn’t matter of the subject of the sentence is a singular or plural entity. It is the nature of the faith, not the person holding it, which is the larger view.

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8 already been established in 1:2 (diÆ ou| kai; ejpoivhsen tou;" aijw`na") but here the author uses a verb which focuses more on the order and precision of this creation. Tou;" aijw`na" literally means ‘the ages’ and here should be taken as “the world”. Theodoret explained the meaning of this word as “ages” (as if, by the use of the plural, the author of Hebrews was indicating God’s creation of the present and future age or possible the various ages in the life of man). However the scope of the author seems larger than simply that of periods of time. The totality of physical and spiritual existence seems to be in view. The word is also used in 1.2 where the meaning also seems to be that of ‘world’. The word rJhvmati is here used instead of lovgo~. The latter carries the idea of God’s internal divine will whereas rJh`ma focuses on the utterances or verbal action taken by God. Eij" can express either a consequence or a purpose, but the latter seems to be in view here. The negative mh is sometimes taken with gegonevnai (‘not made’), but it seems better to taken it with the more immediate fainomevnwn. This latter word comes from the stem faivnw meaning to shine, to appear, to become known. It is here in the present middle participle form (‘things appearing’) though here it should perhaps be taken in its absolute sense as a noun (‘things visible’). Some interpreters translate this as if the passage read ejk mh fainomevnwn (‘from things notvisible’). More literally it would read ‘for not out of things visible’. Blepovmenon is here in the singular and one need not appeal to the plural form of the textus receptus (see textual footnote). The meaning is unchanged. The author again uses the participle form. blevpw means ‘objects visible to sight’ (i.e. material objects). Faivnw means something similar and form a parallel (though with the negative mh this parallel becomes a contrast). Stuart makes the claim that “there is no more difference between the two words in Greek, as characterizing objects, than there is between seen and apparent in English.”28 Gegonevnai is here in the perfect sense (‘things being seen have become’)

Explanatory Comments: With the focus of vv 1-3 on knowledge and perception of unseen reality the repeated use of pistei (‘by faith’) throughout the chapter gives the meaning “in recognition of what constitutes true reality.”29 It is through the divine power of God, and God alone, that the universe was brought into being. The use of the term rhema immediately recalls the creation account of Genesis 1 where the spoken words of God ushered all things into existence. Throughout the entire Old Testament narrative there is a repeated emphasis on God’s act of creation. Psalm 33:6, 9 (LXX 32:6, 9) states, “By the word of Yahweh were the heavens made, And all their host by the breath of his mouth… For he spoke, and it came to be; He commanded, and it stood forth. Hebrews 1:2 has already established Jesus’ agency in the act of creation and now the author lays stress on the divine voice as being the power which brought everything into existence. Not only was the world created, but more specifically it was “formed” and “put into order”. It is a basic characteristic of faith to recognize the sovereign hand of God as the power which created and sustains all things visible. As Calvin aptly stated, “we differ nothing from the brute creation, if we understand not that the world has been created by God. To what end have men been endued with understanding and reason, except that they might acknowledge their Creator? But it is by faith alone we know that it was God who created the world. No wonder then that faith shone forth in the fathers above all other virtues.”

28

Stuart, 451. Lane, Hebrews (WBC)- “The emphasis on knowledge and perception of unseen reality in v 3 gives to the repeated pivstei the meaning ‘in recognition of what constitutes true reality.’” 29

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9 The second clause more specifically restates the idea of the first clause. Not only is God the sole agent of creation, this is underscored by the act of creation ex nihilo. Stuart views the meaning of the phrase as being “the visible creation was formed from nothing”. He goes on to note that “this entirely agrees with the preceding clause of the text, which asserts that the command of God brought the universe into existence.”30 This is slightly distinct from the idea expressed in the Latin phrase ex nihilo Deus mundum fecit (“God made the world out of nothing”), which carries the grammatical (though not logical) implication that ‘nothing’ was the substance used in the act of creation. The visible things of the universe were created by things “invisible” (that is, by the sovereign act of God). Such a view would have been a sharp contrast to the main philosophical views of the day. In many of those philosophies certain elements of matter were seen as the “stuff” which the deity (or deities) used to create the universe. This view was strongly contested by both Christian and Jewish writers. For example, 2 Macc 7:28 says: oujk ejx o[ntwn ejpoivhsen aujta; oJ qeov" (God did not make them [heaven and earth] out of things existing). Biblical theism is radically countercultural in that it will not allow retreat even one half-step of retreat to a non-theistic conception of creation—whether that be an ancient panentheism (as well as pantheism) or a modern atheism. Moule reminds us that “one of the results or symptoms of faith…is that we grasp that the worlds were made by the word of God.”31 “The discernment of the unseen creative activity of God behind the visible universe exemplifies the capacity of faith to demonstrate the reality of that which cannot be perceived through sense perception, which is celebrated as the essence of faith in v 1b.”32 Delitszch correctly notes that it is through faith alone that we discern the origin of the universe through the word of God. This is not to say that there are no evidences that a supreme theistic deity created the world (cf Romans 1), but rather this suggests that faith allows us to discern that it was God alone who facilitated the act of creation. Faith allows us to see the sovereign hand of God as the master agent of all which exists. Calvin writes, “…Thus the same truth is taught here, as in Romans 1:20, where it is said, that the invisible things of God are made known to us by the creation of the world, they being seen in his works. God has given us, throughout the whole framework of this world, clear evidences of his eternal wisdom, goodness, and power; and though he is in himself invisible, he in a manner becomes visible to us in his works. Correctly then is this world called the mirror of divinity; not that there is sufficient clearness for man to gain a full knowledge of God, by looking at the world, but that he has thus so far revealed himself, that the ignorance of the ungodly is without excuse. Now the faithful, to whom he has given eyes, see sparks of his glory, as it were, glittering in every created thing. The world was no doubt made, that it might be the theater of the divine glory.

30

Stuart, 452. Moule, 168. 32 Lane, Hebrews (WBC) 31

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10

Notes and Comments on Hebrews 11:5-6 Verses 5, 6 – Pivstei JEnw;c metetevqh tou` mh; ijdei`n qavnaton, kai; oujc hJurivsketo diovti metevqhken 33 aujto;n oJ qeov". pro; ga;r th`" metaqevsew" memartuvrhtai eujaresthkevnai tw`/ qew`/: cwri;" de; pivstew" ajduvnaton eujaresth`sai: pisteu`sai ga;r dei` to;n prosercovmenon tw`/ qew`/ o{ti e[stin kai; toi`" ejkzhtou`sin aujto;n misqapodovth" givnetai (“By faith Enoch was taken up so that he should not see death, and he was not found, because God had taken him. For before he was taken he was commended as having pleased God. And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.”) Exegetical Notes: The Enoch here mentioned is actually the second person of that name mentioned in scripture, the first being Cain’s son (Gen 4:17). The verb metativqhmi, here in the passive, denotes “to remove from one place to another” and “to translate”, here in the sense of to “take up to heaven” (cf the NIV rendering “taken from this life”). Referring to the wealth of Enoch-related Jewish literature, Lane comments that “as a singular individual who escaped death through translation, Enoch would inevitably become a figure around whom Jewish lore would cluster.” Sirach 49:14 states that “No one like Enoch has been created on earth, for he was taken up from the earth”. Furthermore, the pseudepigraphical work called 1 Enoch was well known during the time period of the New Testament and was found among the writings of the Qumran community. This work is quoted approvingly in Jude 14-15, suggesting to some that Jude either believed the work to be authentic or at the very least appropriated its theological message (due to the refusal of the broader Jewish community to invest the work with canonical status we assume the later). So well known was the figure of Enoch that his name did not even need to be used when speaking of him. It was enough to refer to the one who “pleased God” (Wisdom of Solomon 4:10, 11) or the one who was “translated” (Philo, On Rewards and Punishments 15-21).34 The articular infinitive tou` mh; ijdei`n introduces a The New English Translation of the Septuagint (NETS) consecutive clause which, when translated in English, Genesis 5:21-24 requires the insertion of the phrase “so that”. Mh; ijdei`n (‘not see’) finds its relationship with the accusative “And Henoch lived one hundred sixty five years and qavnaton (‘death’). Like the similar expression of became the father of Mathousala. Now Henoch was well “taste death” (geuvshtai qanavtou) in 2:9, this is a pleasing to God after he became the father of Semitism for the experience of death. Neither the Mathousala, for two hundred years, and had sons and Masoretic nor the LXX use the word death. The daughters. And all the days of Henoch amounted to Hebrew simply reads syh!Oa$ wta) jq^l* (“God took three hundred sixty five years. And Henoch was well him”) whereas the LXX reads metevqhken aujto;n oJ pleasing to God, and he was not found, because God qeov" (“God transposed him”). Both versions expressed transferred him.” the idea that wNn\ya@w+ and kai; oujc huJrivsketo (“and he was not/not found”). However, this was universally understood by Jewish and Christian authors as meaning Enoch never faced death. This “transferring” of Enoch from one reality to another is something many of the believers will experience at the eschaton. 1 Corinthians 15:51 says“we will not all sleep, but we shall all be changed” (from the term ajllavssw). This “change”, which will occur in the ‘twinkling of an eye’, will involve leaving our mortal bodies and exchanging them for incorruptible one (1 Cor 15:52). All true believers will experience this change (either at death or at the eschaton), though Enoch experienced it without death having occurred. The conjunction diovti introduces a subordinating clause offering the reason he was not found (oujc huJrivsketo). 1 Clement 9:3 offers a similar assessment: Let us consider Enoch, for example, who was found righteous in obedience and so was taken up and did not experience death. lavbwmen jEnwvc, o} ejn uJpakoh`/ divkaio~ euJreqeiv~ metetevqh, kai oujc euJrevh aujtou` qavnato~.35

txt ¸13 ‫ א‬A D* P. The pluperfect form is found in ¸46* D12* L minn. Other references to Enoch, by name, in the writings of Philo include: On Abraham 17-21; Questions and Answers in Genesis 1.7987. 35 Greek text and English translation from Holmes, Michael W., The Apostolic Fathers: Greek Texts and English Translations, Third Edition (Baker Academic, 2007) pp. 56, 57. 33 34

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11 The explanatory conjunction ga;r with the preposition pro; serves to focus the reader on the time period under discussion. This is similar to the phrase pro; ga;r touvtwn tw`n hJmerw`n (“for before these days”) in Acts 5:36. Here the focus is on the period before the metaqevsew", in which Enoch was commended (memartuvrhtai, see discussion on this word in comments on 11:2) as having pleased God. The phrase eujaresthkevnai tw`/ qew`/ (“pleased God”) follows the LXX which typically avoided Hebrew anthropomorphic tendencies; in this case the Masoretic text reads “Enoch walked with God” (v 22, 24). This phrase is only used elsewhere of Noah (Gen 6:9), where the LXX also substitutes eujarestevw (eujhrevsthsen Nwe). Bullinger notes that “walk” is “used of one’s continued course of action and life: i.e., the habitual habit and manner of life.”36 The phrase “walked with God” denotes intimacy, “uninterrupted communion”,37 and “friendship with God”.38 The author/redactor of Genesis employs the hithpael stem of the verb Il^h* (waw plus hithpael preterite). This is joined by other uses in Genesis of the hithpael form of Il^h.* Like Enoch, Noah also walked with God (Gen 6:9). When Abram arrived in the land, the author picked up the thought of walking once again: ‘Arise, walk about the land’ (13:17 ); ‘Walk before Me’ (17:1 ; cf. 24:40 ; 48:15). Walking with God involves the idea of continuity or habitual manner of life, (17:1 ; cf. 24:40 ; 48:15). Walking with God involves the idea of continuity or habitual manner of life, and all these examples employ the Hithpael stem (cf. Deut 23:14).”39 The use of the Genesis account in our present passage further underscores its importance in the Genesis narrative. Cole notes that this story about Enoch “is placed in the midst of the reign of death.” He goes on to state: The account of Enoch (5:21–24 ) marks an exception to the pattern in Genesis 5. In contrast to the smooth, repetitious sequence of the rest of the genealogy, there is an abrupt disjuncture at 5:22 . Instead of “And Enoch lived” (which would be the regular pattern up to this point), Moses wrote, “Enoch walked with God three hundred years.” Also in verse 24 the author dropped the regular phrase “and he died,” replacing it with, “And Enoch walked with God; and he was not, for God took him.”40 Bruce notes that the Hebrew version of the Wisdom of Sirach reads “Enoch walked with the LORD and was taken up, that succeeding generations might learn by his example” whereas the grandson of Ben Sira, who translated this work into Greek, conformed the words to the LXX rendering (“Enoch pleased the Lord and was translated; he was an example of repentance to all generations” Sir 44:16).41 Here is also evidence of an early Jewish understanding of why Enoch received God’s favor (e.g. due to his repentance). Lane notes that “the brief reference to Enoch in Sir 44:16 condenses Gen 5:22–24 LXX (“Enoch pleased the Lord and was translated”) and continues by asserting that ‘he was an example of repentance to all generations.’ This deduction appears to be based on the literary structure of Gen 5:21–24, where a distinction is made between the period prior to the birth of Enoch’s son (v 21) and the subsequent period during which he ‘pleased God’ (vv 22–24). The basis of the tradition is the presupposition that repentance marked Enoch’s conversion to the true God, and that explains why he ‘pleased the Lord.’”42 The adversative de; in verse 6 serves to transition the discussion towards applying what the author has only so far described. Here the author simultaneously offers a contrast and an elaboration. Whereas Enoch pleased God by faith (v5, Pivstei), it is now emphasized that without faith (cwri;" pivstew") pleasing God is impossible. The idea is this: Enoch’s faith pleased God, but without that same faith you will not please God. The issue of repentance (i.e. ‘turning away from sin’), so popular in hellenistic Jewish writings concerning Enoch, isn’t avoided, as some commentators maintain, but is instead expressed through its sister idea of faith (i.e. ‘turning towards God’). Estin is implied after ajduvnaton as is qew`/ after eujaresth`sai.43 The negative ajduvnaton expresses a complete lack of ability which, as Delitzsch rightly comments, is universal and unlimited in scope.44 The pastoral emphasis is 36 E. W. Bullinger, Figures of Speech Used in the Bible (London: Eyre and Spottiswoode, 1898; reprint, Grand Rapids: Baker Book House, 1968), p. 832 37 Delitzsch, Commentary on the Hebrews, Vol II. 229. 38 Stuart, 455 39 Timothy J. Cole, “Enoch, A Man Who Walked with God” in BibSac v148 #591 July 1991, pp 291-292. 40 Cole, 289. 41 Bruce, 285. 42 Lane, Hebrews (WBC). 43 Clement of Alexandria correctly provided this gloss in Strom. 2.8.4.

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12 again made clear as the Old Testament quotation “eujaresthkevnai tw`/ qew`/” (“pleased God”) in v5c now becomes the infinitive eujaresth`sai, “to be well-pleasing”. The remainder of the verse then deals with answering the implied question of how one does, in fact, please God. Such communion with God is only made possible by those who truly believe He exists and is actively involved in human lives. Lane notes that Enoch is now held out as a model of turning to God in terms of the confessional stance outlined in verse 6.45 Pisteuvw is now given in the aorist, active, infinitive (‘to trust’) whose position here should be considered emphatic. The conjunction ga;r (‘for’) is combined with dei (‘it is necessary’) serves to broaden the scope and indicates the author is stating a universal truth. Prosercovmenon is a participle, which being followed by the dative tw`/ qew`/, expresses ‘the one coming to God’. Thus, ‘it is necessary for the one coming to God to trust’. Specifically, this individual must believe o{ti e[stin (‘that he is’). This simple statement formed the basic implied premise of Judaism, and therefore also of Christianity. The Shema of traditional Jewish affirmed that God is one (ei|"), (Deut 6:4). The LXX version of Exodus 3:14 records the words of Yahweh, ejgwv eijmi oJ w[n (“I am the one who exists”). Lane cites 4 Macc 5:24 which boldly distinguished itself from the pagan world by stating ‘we worship only the God who exists’. The Wisdom of Solomon declares that those who are ignorant of God are ‘unable from the good things that are seen to know him who exists’ (13:1). Our current passage echoes Psalm 53:1 (LXX 52:1), ‘the fool says in his heart there is no God’ (oujk e[stin qeov"), whereas the true believer gives thanks to the God ‘who is and was’ (oJ w]n kai; oJ h\n, Rev.11:17b). This isn’t to say that the author of Hebrews is commending belief in a generic deity (the so-called ‘god of the philosophers). The entire thrust of the letter has being thoroughly Christocentric. In Romans 8 Paul offers a discussion and clarification regarding the concept of God. He writes, “we know that an idol has no real existence, and that there is no God but one” (oi[damen o{ti oujde;n ei[dwlon ejn kovsmw/ kai; o{ti oujdei;" qeo;" eij mh; ei|", v4b). He goes on to acknowledge that there may be so-called gods in heaven or on earth (eijsi;n legovmenoi qeoi; ei[te ejn oujranw`/ ei[te ejpi; gh`"), and even that there are many (polloi;) of these types of beings (v5a). However, for true believers (‘but to us’, ajllÆ hJmi`n) there is but ‘one God’ (ei|" qeo;") who is the Father (oJ path;r); and ‘one Lord’ (ei|" kuvrio") who is the Christ (Cristo;")(v5b). Kai; introduces a correlative clause to the first. The earlier o{ti covers both clauses and is omitted due to an ellipsis (therefore it must be supplied in our English translation). Toi`" ejkzhtou`sin is a plural dative participle (‘to the one seeking’). The pronoun aujto;n references God, who is the one who does (givnetai) reward/give back (misqapodovth"). Misqapodovth" givnetai could more literally be rendered ‘[God] becomes a rewarder (of those that are seeking him). If the first clause will allow someone to have merely an intellectual faith, then second clause precludes this possibility. It is not enough to simply know God exists, no matter how foundational that belief may be. One must also ‘diligently seek’ him. The term ejkzhtou`sin is a compound word. The root zhtevw signifies “to seek” is combined with the preposition ejk which means “out”. The meaning here is that the individual seeks out the thing until it is found. Thus the participle may here functionally serve as an intensive. This seeking necessarily involves the total human person. Deuteronomy 4:29 states ‘but from there you will seek the LORD your God and you will find him, if you search after him with all your heart and with all your soul.’ In Psalm 34:4 (LXX 33:5) the psalmist declares, “I sought the LORD, and he answered me and delivered me from all my fears”. In a similar vein, Psalm 69:32 (LXX 68:33) states, “When the humble see it they will be glad; you who seek God, let your hearts revive.”

Explanatory Comments: This is a doctrinally rich section of Scripture for here we find the very core of the Gospel writ large. Specifically, the author of Hebrews instructs us on the need for repentance, the method of redemption, and the promise of ultimate renewal.

44 45

Delitsch, 230. Lane, Hebrews (WBC).

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13 Repentance: Turning towards God. The literature of hellenistic Judaism describes Enoch as having received God’s pleasure due to his own repentance. Ben Sira hoped that “succeeding generations might learn by his example”; and example which was very quickly understood to be “an example of repentance” (cf Hebrew and Greek versions of Sir 44:16). The Genesis passage mentions a period of time before Enoch walked with God.46 Though the specific circumstances are not discussed, a moral change and reorientation towards God occurs in Enoch after the birth of his son Methuselah. Turning from the sin around him, Enoch refused to follow the downward moral spiral of humanity and instead followed after God.47 Hebrews 11:5-6, which serves as a divinely inspired commentary on Genesis 5:21-24, further emphasizes this theme of repentance and moral change. Matthew Henry remarked that the change experienced by Enoch after the birth of his son meant “he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency48 in God.” This emphasis on Enoch’s new-found faith intentionally contrasts the faithlessness that surrounded him. Calvin writes, “Now this is underscored to point out that while the others [in Gen 4-5] were wandering off and following wrong paths and paying no attention to God, Enoch is set over against them all with this special virtue attributed to him.”49 Calvin further notes that “at this time lifestyles were wide-open. The license to do evil was so great and the scorn for God was such that it was a miracle that any remained constant in their desire to worship and honor him.”50 For example, following the line of Seth, Enoch is the seventh from Adam (cf 1 Chronicles 1:3). The seventh from Adam following Cain’s line is Lamech. Two more different individuals never walked the earth. Whereas the one repented and “walked with God”, the other held stubbornly to his pride and was determined to chart his own path. In Gen 4:23-24 Lamech arrogantly boasts: “I have killed a man for wounding me, a young man for striking me. If Cain’s revenge is sevenfold, then Lamech’s is seventy-sevenfold.” This is a direct reference to the promise of divine justice upon anyone who harms Cain (Gen 4:15 “The Lord said…if anyone kills Cain, vengeance shall be taken on him sevenfold”). Refusing to submit to God’s counsel or commands, Lamech becomes the type of individual who will take matters into his own hands and loudly boasts of his supposed independence and strength. Enoch, by contrast, humbly chooses to walk with God and thereby quietly testifies to his dependence upon Yahweh. Or, as William Gouge put it, “Enoch had God always in his eyes.”51 46 There is a discrepancy between the MT and the later LXX versions regarding the age of Enoch at the birth of Methuselah. The ESV, following the Masoretic text, reads: “When Enoch had lived 65 years, he fathered Methuselah. Enoch(G) walked with God[b] after he fathered Methuselah 300 years and had other sons and daughters. Thus all the days of Enoch were 365 years.” The LXX gives us the same total life span of Enoch but gives his age at the birth of Methuselah as 165 years. 47 The Wisdom of Solomon offers a reason for God having “taken” Enoch. Note the following passages: “He pleased God, and was beloved of him: so that living among sinners he was translated. Yea speedily was he taken away, lest that wickedness should alter his understanding, or deceit beguile his soul” (4:10-11); “…for his soul was pleasing to the Lord, therefore he took him quickly from the midst of wickedness” (4:13). 48 In Henry’s usage, ‘complacency’ would denote ‘pleasure, satisfaction, and rest’ in God. 49 John Calvin, Sermons on Genesis 1-11, p 499. 50 John Calvin, Sermon on Genesis 1-11, p 504. 51 Gouge, p 767.

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14

Repentance is, and always has been, the entry point to the Gospel. Jesus declared, “Blessed are they that mourn, for they shall be comforted” (Matt. 5:4), and announced that He had been sent “to heal the broken-hearted” (Luke 4:18). He came here to “call sinners to repentance” (Luke 5:32), and insisted that “except ye repent, ye shall all John Owen on ‘Walking with God’ likewise perish” (Luke 13:3, 5).When risen from the dead, They must walk with God here who Christ commissioned His servants “that repentance and design to live with him hereafter, or they remission of sins should be preached in His name among all must please God in this world who nations” (Luke 24:47). The apostle Paul, having himself would be blessed with him in another. cried out to God for forgiveness, went everywhere and - Exposition on Hebrews, Vol 7, p 35 preached to men that “they should repent and turn to God and do works meet for repentance” (Acts 26:20), “testifying to both Jews and also to the Greeks, repentance toward God and faith toward our Lord Jesus Christ” (Acts 20:21). As Enoch “walked with God” the beginning of his journey meant a radical change of direction. It required he turn from his former life, call upon the one true God, and then to follow after God. Describing the nature of Enoch’s repentance, John Calvin wrote, But [Enoch] walks with God. In other words, he sees clearly that there are opportunities for debauchery everywhere. He sees that some pamper themselves in their delights and lusts, others abandon themselves to their whoring and drunken sprees, others to their plundering and bloodthirstiness. There is no decency and uprightness. He sees all that. He then collects his thoughts and realizes, ‘Now god did not put us here in that condition to be separated from him, but he wants us to walk before his face and acknowledge him always as our Judge.’”52 The repentance described here has nothing to do with law-keeping. It is faith, not the Law, which saves. The prophet Micah, emphasizing this same point, asked the people of Israel if he should “come before [the Lord] with burnt offerings”? “Will the LORD be pleased with thousands of rams”? Shall I give my firstborn for my transgression”? The implied answer to each of these is no, for in and of themselves the Laws and sacrifices are ineffectual. Micah provided the Gospel answer when he declared, “He has told you, O man, what is good; and what does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God? (Micah 6:6-8). Redemption: Saved by God. The great truth of the Enoch story is the promise of God’s salvation. The entire narrative of Genesis 5 is essentially a “death story”. As death was introduced at the Fall, the reader is confronted with the death of successive generations in Genesis 4-5. Each name ends with that odious refrain ‘and he died’. Then suddenly the light of Gospel breaks forth into this dark madness in 5:21-24. Because Enoch ‘walked with God’ (that is, he ‘pleased God’ because of his faith) death is defeated. Whereas the reader is expecting ‘and he died’, he is challenged with the new spiritual reality ‘and he was not found’. Here we find the promise of Heaven, the hope of eternal salvation, and the guarantee of our permanent inheritance. Calvin correctly notes that “in the person of Enoch…we have an infallible guarantee that God will

52

John Calvin, Sermons on Genesis 1-11, p 500.

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15 preserve both bodies and souls.53 God not only saved Enoch’s soul, he took his entire being— body and soul—and ushered it into His glorious presence. One modern author states, Here then is a glimpse of grace in the midst of the spread of sin (death being a result of sin). Here the funeral bell stops tolling. One man walked with God and God took him. He escaped the clutches of death. Clearly the pathway to life, the road one is to travel to escape the sting of death, is the one of the pilgrim, in which a person walks with God.54 ‘Walking with God’ involves not only a turning towards God, but also a faith in Him. The promise of v6 is that ‘God is a rewarder of those who diligently seek Him’. The reward offered is our salvation for all of eternity. This redemption is possible only through faith. Recognizing our utter sinfulness, the penitent understands this guarantee of eternal life is something that cannot be earned and always lies outside his grasp. Yet Enoch did not escape death because of his moral righteousness—rather, he entered into eternal fellowship with God because of his trust and faith in God. Titus 3:5 states that it was “not by works of righteousness we have done, but according to His mercy He saved us.” Through God’s grace, Enoch ‘walked with God’ and ‘pleased God’. Galatians 3:11-12 tells us something similar when it David Dickson on Heaven in the OT says “the just shall live by faith.” Elsewhere Enoch’s translation beareth witnesse, (1) that the Scripture teaches us that “being justified by faith we blessednesse of everlasting lyfe, with God, after have peace with God through our Lord Jesus Christ” death, was knowne in the Olde Testament, (2) (Rom 5:1) and that “a man is justified by faith that the Fathers got possession of it. without the deeds of the Law”. - A Short Explanation of Hebrews, p 252. In fact, salvation by faith alone is rightly seen as the article of belief upon which the Church stands or falls. This is the reason the Cambridge Declaration offers the following denies that “justification rests on any merit to be found in us, or upon the grounds of an infusion of Christ's righteousness in us, or that an institution claiming to be a church that denies or condemns sola fide can be recognized as a legitimate church.” Strictly speaking, the true Christian church does not teach justification by faith. It teaches justification by Christ. Acts 4:12 tells us that “Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved." Salvation happens only because of God’s grace and is accomplished only through Jesus Christ. By ‘faith alone’, we mean that faith is the act of connecting ourselves to Christ’ gracious work of salvation. It is the uniting with, joining with, becoming one with, the Lord Jesus Christ. The book of Acts records a repentant sinner asking ‘what must I do to be John Owen on Faith saved’; wherein the apostles reply, “Believe on the Lord Jesus Christ and you will be “All other powers and faculties in the souls of men, saved” (Acts 16:30-31). The Gospel of John without faith, do incline and direct them to look for rest tells us “He that believeth on him is not and satisfaction in themselves…Faith alone is the condemned: but he that believeth not is gracious power which takes us off from all confidence in condemned already ....“He that believes on ourselves and directs us to look for all in another; that is, the Son hath everlasting life: and he that in God himself. - Exposition on Hebrews, vol 7, p 41

53 54

John Calvin, Sermons on Genesis 1-11, p 511. Timothy J. Cole, “Enoch, A Man Who Walked with God” in BibSac v148 #591 July 1991

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16 believes not the Son shall not see life; but the wrath of God abides on him" (3:18, 36). Faith means to trust in Jesus Christ. It is coming to Him. It is casting all your cares on Him. The old acrostic — Forsaking All I Trust Him is theologically perfectly accurate. Another important statement from the Cambridge Declaration on the doctrine of Sola Fide (faith alone) reads, There is no gospel except that of Christ's substitution in our place whereby God imputed to him our sin and imputed to us his righteousness. Because he bore our judgment, we now walk in his grace as those who are forever pardoned, accepted and adopted as God's children. There is no basis for our acceptance before God except in Christ's saving work, not in our patriotism, churchly devotion or moral decency. The gospel declares what God has done for us in Christ. It is not about what we can do to reach him. This justification is necessary because as sinful humans we have no righteousness. Rebels, spiritually dead, and sinful—we are cut off from God and therefore it is only through faith in the accomplished work of Christ and his righteousness that we are redeemed. William Gouge writes: So corrupt is man in soul and body, in every power and part of either, and so polluted is everything that passeth from him, as it is not possible that he should of and by himself do anything that is acceptable to God: by faith looketh upon Christ, applieth Christ and his righteousness, and doth all things wherein he hath to do with God, in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God. Out of Christ, which is without faith, it is impossible to please God. This manifesteth an absolute necessity of faith.”55 Redemption is indeed a reward, but not one we have earned. The reward is granted because of the righteousness of Jesus that has been applied to us. But, to gain access to this righteousness we must ‘diligently seek Him’. True faith desires not merely to understand the propositional truths of God but to also ‘seek His face’, or as the Genesis narrative puts is, ‘to walk with God’. God’s glory must be our chief end, and Christ’s name that to which we bow and offer our lives. This is the faith that brings redemption. Renewal: Living with God. ‘Walking with God’ involves more than repentance and redemption. Truly, repentance is the first step in this walk even as faith reaches out for the saving grace provided by Christ. The destination of this walk is a radically God-centeredness and Christlikeness which encompasses our entire life. Indeed, this is the great reality to which redemption has awakened us. Yet with Manton we ask ‘How little is our delight in God? how seldom do we think or speak of him? how cold is our affections to him? how dead and careless are our prayers that we make? our thoughts are taken up with trifles, and God finds no room there.’ By contrast, to ‘walk with God’ means to commune with Him and become one with Him. Just as two friends share common interest and perspectives, so to the believer shares with God the mutual interest of bringing glory to His name. It is in this sense that the psalmist declares “I have set the Lord always before me” 55

William Gouge, 768.

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17 (16:8) and “Whom have I in heaven by you? There is none on earth that I desire besides you” (73:25). To ‘walk with God’ is something far beyond mere living. First, as Matthew Henry say, it is “a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience.” Not only do we turn from our sin in the initial act of repentance, but to live with God also means we continue to keep ourselves away from anything that will not bring Him honor and glory. Such living overcomes the curse of death in that we experience new life and look forward to that eternal life from which the last vestiges of sin and death are removed. The story of Enoch is not given so that believers may themselves anxiously be taken from this world. We would do well to heed the prayer of Jesus where He asks the Father, “I do not pray that you would take them out of the world, but that you would keep them from evil”(Matthew 17:15). In other words, Jesus doesn’t want us out of the world he wants the world out of us. Enoch is offered as an example to God’s people as someone who truly lived with God—both during his time on earth and Jesus doesn’t want us out of the world… …he wants the world out of us! later when he was ushered into eternity. Spurgeon states: What a splendid walk! A walk of three hundred years! One might desire a change of company if he walked with anybody else, but to walk with God for three centuries was so sweet that the patriarch kept on with his walk until he walked beyond time and space, and walked into paradise, where he is still marching on in the same divine society. He had heaven on earth, and it was therefore not so [unusual] that he glided away from earth to heaven so easily.56 Dod also offers us an excellent perspective on this passage: Enoch walked with God because he was His friend and liked His company, because he was going in the same direction as God, and had no desire for anything but what lay in God’s path. We walk with God when He is in all our thoughts; not because we consciously think of Him at all times, but because He is naturally suggested to us by all we think of; as when any person or plan or idea has become important to us, no matter what we think of, our thought is always found recurring to this favourite object, so with the godly man everything has a connection with God and must be ruled by that connection. When some change in his circumstances is thought of, he has first of all to determine how the proposed change will affect his connection with God—will his conscience be equally clear, will he be able to live on the same friendly terms with God, and so forth. When he falls into sin he cannot rest till he has resumed his place at God’s side and walks with Him again. This is the general nature of walking with God; it is a persistent endeavour to hold all our life open to God’s inspection and in conformity to His will; a readiness to give up what we find does cause any misunderstanding between us and God; a feeling of loneliness if we have not some satisfaction in our efforts at holding fellowship with God, a cold and desolate feeling when we are conscious of doing something that displeases Him. This walking with God necessarily tells on the whole life and character. As you instinctively avoid 56

Charles H. Spurgeon, The Treasury of the Old Testament (London: Marshall, Morgan & Scott, 1934), 1:35

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18 subjects which you know will jar upon the feelings of your friend, as you naturally endeavour to suit yourself to your company, so when the consciousness of God’s presence begins to have some weight with you, you are found instinctively endeavouring to please Him, repressing the thoughts you know He disapproves, and endeavouring to educate such dispositions as reflect His own nature.57 Within both the Hebrews and Genesis passage is a note of urgency. The time to decide to follow God in faith is now. The great joy is that while we are still living it is not too late, for Enoch was 65 years old when he came to faith. The great misery is that all men must die and no one knows the day or hour of this wretched event. To die with Christ is indeed joy—a joy which has overcome the wretchedness and ‘sting’ of death. But to die without faith in Christ is misery upon eternal misery. Issuing a similar warning, the puritan preacher William Perkins wrote, “Let us learn that whosoever looks to have his soul translated into heaven at his death, and both body and soul at the resurrection, must beforehand in this life learn to please God: they must seek to please God, not when the time of translation is come, but before.”58

Notes and Comments on Hebrews 11:7 Verse 7 – Pivstei crhmatisqei;" Nw`e peri; tw`n mhdevpw blepomevnwn, eujlabhqei;" kateskeuvasen kibwto;n eij" swthrivan tou` oi[kou aujtou` diÆ h|" katevkrinen to;n kovsmon, kai; th`" kata; pivstin dikaiosuvnh" ejgevneto klhronovmo". (“By faith Noah, being warned by God concerning events as yet unseen, in reverent fear constructed an ark for the saving of his household. By this he condemned the world and became an heir of the righteousness that comes by faith.”) Exegetical Notes: The Vulgate renders crhmatisqei;" as responso accepto. It is also used in Heb 8:5 in reference to the instructions God gave Moses concerning the tabernacle and in 12:25 regarding the warnings God gave through the prophets. In Luke 2:26 the term is used to indicate the revelation the Holy Spirit gave to Simeon that he would not die before he saw the Messiah; and in Acts 10:22 it appears again in reference to the command God gave Cornelius concerning Saul. In Scripture the term was generally used of God’s impartation of a revelation, injunction, warning (though it could also be used in a common sense, see Acts 11:26 and Romans 8:3). Owen notes that in secular usage it was often used in the sense “to give an answer with authority”.59 The recipient of the message was Noah, the only other individual in Scripture described as having “walked with God” (Gen 6:9). 2 Peter 2:5 describes Noah as a “preacher of righteousness” (dikaiosuvnh" khvruka), indicating that he boldly shared his faith both by his obedience to God and his proclamations to his contemporaries. Gen 6:8 says that he “found grace in the eyes of the Lord” and 6:9 describes him as being righteous (divkaio") and perfect (tevleio").60 The message (or in this case, warning) given by God is further explained by the phrase peri; tw`n mhdevpw blepomevnwn. Specifically, the warning concerns (peri;) the things “not yet”. The adverb mhdevpw with the article (tw`n) here functions as the equivalent of the substantive (“things not yet”). The participle blepomevnwn informs us that these things of which God warned were not yet seen by Noah or his contemporaries. The warning is recorded in Genesis 6:13-16. The first part (v 13b-14a) contains God’s declaration to destroy the world and to save Noah ("I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth. Make yourself an ark of gopher wood”) whereas the second part (v 14b-16) contains specific instructions concerning the construction of the ark.

57

Marcus Dods, The Book of Genesis, The Expositor’s Bible (New York: A. C. Armstrong & Son, 1893), pp. 51-52. Perkins, 64. 59 John Own, Hebrews Vol 7, p 48. 60 The LXX reads: Nwe de; eu|ren cavrin ejnantivon kurivou tou` qeou`. Once again the LXX removes the anthropomorphism of the Hebrew text (“in the eyes of Yahweh”). 58

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19 Noah’s response to the negative (destruction) and positive (salvation) message from Yahweh was, appropriately, reverential fear. The author of Hebrews uses the aorist, passive, participle eujlabhqei;" (“having been reverent”). This may be taken either as ‘fear’ (regarding the coming destruction) or as ‘reverence’ (regarding the revealed glory of Yahweh). The latter best fits both contexts in Hebrews and the Genesis narrative. John Owen correctly captures the meaning when he writes “In the warning given him, he considered the greatness, the holiness, and the power of God…Seeing God by faith under this representation of him, he was filled with a reverential fear of him.”61 This reverential fear was also a call to action—specifically, to ‘build an ark’ (kateskeuvasen kibwto;n). It is the action-oriented nature of his reverence that causes translators to use the interpretive phrase “being moved by fear”.62 1 Peter 3:20 contains the identical root words as in our present text (kataskeuazomevnh" kibwtou`). The term kataskeuavzw (‘prepared’) was elsewhere used concerning the construction of ships (1 Macc 15:3), though the author of Hebrews also uses the term regarding the construction of the tabernacle (9:2, 6). kibwto;n (Latin, arca) is used to refer both to the Ark of the Covenant (Exodus 25:10 LXX, Hebrews 9:4) and the Ark of Noah (Genesis 6:14 LXX, Hebrews 11:7, 1 Peter 3:20). The term literally means box or coffer. Understandably this was an odd way to describe an enormous ship; most likely indicating a long-standing Jewish association of the Ark of Noah with the covenantal promises of God (which the Ark of the Covenant symbolized). The accusative eij" (‘for’) expresses the purpose of this action: it was for the “salvation of his house”. Swthrivan elsewhere in Hebrews always refers to eternal salvation (1:14; 2:3, 10; 5:9) but here it is best to take it in the temporal sense (as in ‘saved from drowning’). However, Ellingworth correctly notes it is wise not to entirely rule out the possibility of a wider implication.63 \Tou` oi[kou aujtou indicates that his action saved not only himself, but also members of his family (2 Peter 2:5 clarifies that this included eight persons, including Noah). Yet here the “house of Noah” (oi[kou aujtou) is contrasted with the world (kovsmo"). Chrysostom, while comparing the example of Noah with that of Enoch, writes “For the example of Enoch, was an example only of Faith; that of Noah, on the other hand, of unbelief also. And this is a complete consolation and exhortation, when not only believers are found approved, but also unbelievers suffer the opposite.” 2 Peter 2:5 describes Noah’s contemporaries as “the world of the ungodly” and in 1 Peter 3:20 calls them “disobedient”. The belief of Noah (and to some extent also his family) is severely contrasted with the unbelief of the world at large. This brings us to the clause diÆ h|" katevkrinen to;n kovsmon (‘through which he condemned the world’) and specifically to the issue of how to take diÆ h|" (‘through which’). Grammatically diÆ h|" could be taken with swthrivan (salvation). Ellingworth rejects this because he finds its implication too harsh (e.g. “he judged the world by the fact of his rescue from the flood”). It could also find its antecedent back in pivsti", which Ellingworth finds more acceptable. Owen rightly finds such nuancing senseless and writes, “I shall not content about it [that is, about the debate regarding the proper antecedent]. The meaning is, by the which faith, acting and evidencing itself in the building of the ark [e.g. which brought about salvation], these things were wrought.”64 The faithfulness of Noah condemned the faithlessness of the world around him, or as Samuel Bird phrased it, “His obedience made their stubbernesse the better seene”.65 The last effect of faith is found in the final clause of v.7. Noah’s salvation, brought about through God’s grace (cari~, Gen 6:8) and appropriated because of Noah’s faith (pivsti", Hebrews 11:7), serves not only to condemn the world but also makes him an heir to righteousness. The simple verb ejgevneto (from givnomai) denotes an instantaneous act. This was not a reward earned over time but rather an instantaneous and divinely bestowed gift. The conjunctive kai; serves to connect this clause back to diÆ h|" (‘through which’) and its antecedent (pivsti"). This therefore kata; pivstin is unnecessary but also significant due to its emphasis. The author is essentially saying “by faith he became an heir of righteousness that comes by faith”. Though perhaps redundant, the author is ensuring that no reader misses his point. He uses the term klhronovmo" (inheritor, heir) to express the inherent dignity of this reward. Notice the content of the reward. There is no promise of eternal paradise or unending wealth. Truly the new heaven and the new earth will be ultimate paradise, but Scripture never describes the benefits of salvation in those terms. The great reward for faith in Christ is righteousness (dikaiosuvnh"). 2 Timothy 4:8 describes this as 61 62

John Owen, Hebrews Vol 7, p 50. Wescott suggest “moved with pious care”, p 358.

63

Ellingworth, p 579. John Owen, Hebrews Vol 7, p 53. 65 Samuel Bird, Lectures upon the 11th Chapter on the Epistle to the Hebrews (1598), p 18. 64

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20 the “crown of righteousness” and Revelation 19:8 speaks of the “righteousness of the saints”. Faith in Christ undoes the horrible truth of Romans 3 that “none are righteous, no not one” (v.10). Properly speaking, righteousness belongs only to God. Paul evens refers to this as the “righteousness of God” (Rom 10:3, 6). Through faith, salvation grants to us the very likeness of God. Though originally created in the image and likeness of Yahweh, that similarity was grossly distorted and disfigured as humanity plunged itself into rebellion and sin. In Christ that likeness is being renewed (Colossians 3:10).

Explanatory Comments: Though not mentioned in the Hebrews’ text, Noah is the only other individual who Scriptures describes as having “walked with God” (Gen 6:9). Noah is depicted as a ‘preacher of righteousness’ (1 Peter 3:20) and a ‘just’ and ‘perfect’ man (Gen 6). Certainly the biblical record bears out some of Noah’s subsequent moral failures (Gen 9:20, 21). However, the term ‘perfect’ here indicates a spiritual maturity and faithfulness to God. Already a believer, Noah nevertheless had a life-changing encounter with God. Hearing of God’s plan to unleash his wrath upon the sinful world, Noah is ‘moved with godly fear’. At various times in the believer’s life God works in such a way that it seems our very conception of God has just exploded. In these moments God, who we already understood to be infinitely transcendent, transcends everything we have previously thought about Him. Hearing of God’s pending wrath Noah finally begins to understand something of the majesty and holiness of Yahweh. As quoted above, John Owen writes “In the warning given him, he considered the greatness, the holiness, and the power of God…Seeing God by faith under this representation of him, he was filled with a reverential fear of him.” In a scene somewhat similar to Isaiah 6, Noah is confronted with the holiness and righteousness of an infinity perfect God—and the encounter changes him. Namely, Noah believes and therefore fears. Faith prompts to action: When confronted with the truth of God’s wrath there are only three possible responses, all of which involve fear. The first response is to simply ignore and pretend to disbelieve. This is a fear that suppresses. Romans chapter one instructs us that all mankind inwardly recognize the truth of God’s existence, even though they actively suppress this knowledge. To believe in God is to fear Him, and this is precisely a feeling they would rather push out of the way than acknowledge. The second response is a fear that rebels. This fear comes from a carnal belief which begets a carnal response. James 2:19 tells us that even the demons believe and tremble. The correctly understand the mighty holiness of God and even know that eventually His wrath will be unleashed upon all things sinful. Because of this they tremble—yet they do not obey. Far too many souls within what is called Christendom have this kind of fear towards God. They truly believe He exists and perhaps even manage to blend themselves in successfully among God’s people. Yet inwardly this knowledge of God only leads them to become more crafty and secretive in their rebellion. Theirs is simple an historic faith, much the same way many Muslims or Catholics adhere to their religion simply because that is what their ancestors have always believed. The third response is a fear that obeys. The content of believe is the same as the second but the response is very different. This type of fear is reverential, while the other is merely cowering. It moves the person to action and obedience. This, in short, is what the Bible considered true faith. As Andrew Murray once noted, this type of “faith has ever to do with the future and the unseen. It lives in God’s world and thoughts; it sees what the world cannot see.”66 True faith believes the promises of God, but also trusts them 66

Murray, The Holiest of All: An Exposition of the Epistle to the Hebrews, p 433.

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21 and takes action based on them. Even though Noah couldn’t see, let alone imagine, this great event, he nevertheless obeyed. F.F. Bruce captures the essence of this powerful idea by writing, “when God announced that he would do something unprecedented in the experience of Noah and his contemporaries, Noah took him at his word.”67 We should note that this action was also evangelistic. 2 Peter 2:5 says that he was a “preacher of righteousness”. Owen is certainly correct when he wrote “there is no doubt but that before, and whilst, he was building the ark, he was urgent with mankind to call them to repentance, by declaring the promises and threatenings of God.”68

Faith brings salvation and condemnation: It is a falsehood and misunderstanding of Scripture (let alone Protestant theology) to think that faith saves. It is the grace of God which saves through the work of Christ. Yet faith is the means, or perhaps better put, the ‘path’ through which this grace is accessed. The ark saved the family in a temporary sense, but also in an eternal sense. It saved them from the sea of death that surrounded them, but since their faith was in God they were also saved from the everlasting sea of death. 1 Peter 3:21 offers the story of Noah and the ark as an appropriate metaphor for salvation. Peter writes, “and this water symbolizes baptism that now saves you also—not the removal of dirt from the body but the pledge of a good conscience toward God. It saves you by the resurrection of Jesus Christ.” Faith connects us to Christ and the work of grace and sacrifice he accomplished on the cross. But where there is salvation there is also condemnation. Chrysostom understood this ages ago when he asks and answers the following question: “’By the which he condemned the world’? He showed them to be worthy of punishment, since they were not brought to their senses even by the preparation.’” The world is ‘ungodly’ and ‘disobedient’. Often in Scripture the term “world” is used of unregenerate humanity. This issue here isn’t that Noah will serve as lord and judge over the wicked earth. He is not mockingly casting judgment down upon them. Owen writes, “He condemned the world. Not as the judge of it, properly and authoritatively; but as an advocate and a witness, by plea and testimony. He condemned it by his doctrine, by his obedience, by his example, by his faith in them all…He [also] condemned the world by casting a weighty aggravation on its guilt, in that he believed and obeyed when they refused to do so.”69 Jesus is saying something very similar in Matthew 12:41 where he states that “the men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now onegreater than Jonah is here.” There the implication is that the very presence of belief underscores the heinous crime of unbelief. Or, as Andrew Murray puts it, for the believer Gouge on separation “his whole life is a protest and condemnation of the This condemnation of the world teacheth world”.70 Murray goes on to offer this prayer, “God us to come out of the world, and to grant that the life of his believing children may be so abandon the fashion and course thereof, clear and bright, that the world may feel itself lest we perish with it. condemned by them.”

67

F.F. Bruce, Hebrews, p 287. John Owen, p 48. 69 John Owen, Hebrews Vol 7, p 53 70 Murray, p 435. 68

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22 Faith brings reward: The reward here is not based on the work that Noah performed, but on the true faith that Noah had. It was not the building of the ark that brought about salvation, but rather the faith that led to the building of the ark. Just as James tells us that faith without works is dead, Noah lives before us that very example. The reward offered here isn’t the wealth and splendor of an eternal paradise, however much such a place will truly exist. The reward here is nothing other than the inheritance of righteousness. Scripturally, righteousness is a characteristic that belongs only to God (Rom 3:23; 10:3, 6). Yet through faith the iniquity of the person is removed and the very righteousness of Christ is infused into the believer. The inherent dignity of this worthy inheritance is staggering and impossible, presently, to truly comprehend. It is this very righteousness of which Paul spoke when he wrote, “But by faith we eagerly await through the Spirit the righteousness for which we hope” (Galatians 5:5). The covenantal implications here should not be missed. By receiving this righteousness Noah is granted a relationship with the living God. To be connected with Him means eternal life, to be disconnected means eternal death.

Joshua S. Gelatt, © 2009