Hebrews 11:13

Upon the proposal of these instances, because there was somewhat peculiar in them, distinct from those before recounted and those which follow after, namely, their pilgrim estate after the call of Abraham, the apostle diverts unto the declaration of what they did, what they attained, and what they professed in that state, His entrance into it is in this verse.

Hebrews 11:13. Κατὰ πίστιν ἀπέθανον οὗτοι πάντες, μὴ λαβόντες τὰς ἐπαγγελίας, ἀλλὰ πόῤῥωθεν αὐτὰς ἰδόντες, καὶ πεισθέντες, καὶ ἀσπασάμενοι, καὶ ὁμολογήαντες ὅτι ξένοι καὶ παρεπίδημοί εἰσιν ἐπί τῆς γῆς.

Κατὰ πίστιν. Vulg. Lat, “juxta fidem,” “according to faith.” Syr., בִּהַיְמָנוּתָא, “in faith;” as in the former places, where it is ἐν πίστει . Beza, “secundum fidem;” more properly than “juxta.”

Μὴ λαβόντες τὰς ἐπαγγελίας. Vulg. Lat., “non acceptis repromissionibus,” “having'not received the promises.” Beza, “non adepti promissa,” “having not obtained the promises;” I think less to the mind of the apostle. Syr., מוּלְכָנְהוּן, “their promise,” the promise made to them.

Ethiop., “all these believing, obtained their own promises;” as it is usual with that translator, to contradict the text.

Πόῤῥωθεν, “e longe,” “e longinquo,” “eminus;” “afar off,” at a great distance.

Πεισθέντες is not in the Vulgar Latin nor Syriac, but is in most Greek copies, and is necessary to the sense.

᾿Ασπασάμενοι. Vulg. Lat., “salutantes.” Beza, “amplexi essent;” as we, [9] “embraced.” Syr., וחֲדִיו בֵהּ, “and rejoiced in it.”

[9] VARIOUS READING. Καὶ πεισθέντες are omitted by Griesbach, Scholz, Lachmann, and Tischendorf. ED.

Hebrews 11:13. These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth.

There is proposed unto us in the words,

1. The persons spoken of; and,

2. What is affirmed of them.

1. The persons spoken of, “All these.” That is, not all that he had instanced in from the beginning of the chapter, although they also, all of them except Enoch, who was translated, died in faith; but ‘those only who left their own country on the especial command of God, living as pilgrims in the land of Canaan, and elsewhere, that is, Abraham, Sarah, Isaac, and Jacob. This is evident from what is affirmed of them in the ensuing verses 13-15.

2. Of all these, many things are affirmed.

(1.) That they “died in faith.” That they lived by faith, he had before declared; and now he adds that so they died also. It is in the original, “according to faith;” in the same sense. So, to “walk κατὰ σάρκα,” Romans 8:4, is the same with living ἐν σαρκί, verse 8. And so it is well rendered, “in faith.

There is no doubt but that the apostle commends the faith of them spoken of, from its perseverance unto the end; as there is no faith genuine or accepted with God but what doth and will do so. Their faith failed them not, neither unto nor in their last moments. But there is also somewhat more intended, namely, the exercise of faith in dying: they died in the exercise of faith as unto their own persons and state. And hereunto is required,

[1.] The firm belief of a substantial existence after this life; without this all faith and hope must perish in death.

[2.] A resignation and trust of their departing souls into the care and power of God, when they understood not how they could continue in their own conduct.

[3.] The belief of a future state of blessedness and rest, here called “an heavenly country,” “a city” prepared for them by God.

[4.] Faith of the resurrection of their bodies after death, that their entire persons, which had undergone the pilgrimage of this life, might be stated in eternal rest. For, on this their dying in faith, God after death “was not ashamed to be called their God,” Hebrews 11:16. Whence our Savior proves the resurrection of the body, Matthew 22:31-32. And,

Obs. 1. It is the glory of true faith, that it will not leave them in whom it is, that it will not cease its actings for their supportment and comfort in their dying; when the hope of the hypocrite doth perish. And,

Obs. 2. The life of faith doth eminently manifest itself in death, when all other reliefs and supportments do fail. And,

Obs. 3. That is the crowning act of faith, the great trial of its vigor and wisdom, namely, in what it doth in our dying. And,

Obs. 4. Hence it is that many of the saints, both of old and of late, have evidenced the most triumphant actings of faith in the approach of death.

(2.) The second thing affirmed of them is, that they “received not the promises.”

It is granted that the “promises” are here taken for the things promised; ἐπαγγελίας for ἐπάγγελτα . For as unto the promises themselves, they “saw them,” they “were persuaded of them,” they “embraced them;” wherefore it cannot be said that they received them not. And of Abraham it is said expressly, that he did receive the promises, verse 17; as also, that all other believers under the old testament did obtain them, verse 33.

Again, “the promises,” in the plural number, is the same with “the promise,” in the singular, verse 39: for the promise intended was but one, but whereas it is frequently renewed, it is called “the promises;” as also because of the manifold occasional additions that were made unto it, and declaratory of it.

This “promise,” or the thing promised, some expositors (as Grotius and his follower) take to be the land of Canaan, which these patriarchs possessed not. But nothing can be more remote from the intention of the apostle; for whilst they received not these promises, the country which they looked after was heavenly. And in the close of this discourse, he affirmeth of them who lived in Canaan in its greatest glory, and possessed it in quietness, as Samuel and David, that they received, not the promise, verse 39. Wherefore this promise is no other but that of the actual exhibition of Christ in the flesh, with all the privileges of the church thereby, which the apostle had so fully insisted on, Chapter s 7-10, foregoing. So, in particular, Abraham's seeing the promises afar off, and embracing them, is interpreted by his seeing the day of Christ and rejoicing, John 8:56. This was the great fundamental promise of the blessing Seed made unto Abraham, which virtually comprised in it all other promises and blessings, temporal and eternal. This was that “better thing which God provided for us” under the new testament, “that they without us should not be made perfect,” Hebrews 11:40. And,

Obs. 5. The due understanding of the whole old testament, with the nature of the faith and obedience of all the saints under it, depends on this one truth, that they believed things that were not yet actually, exhibited nor enjoyed. This is the line of life and truth that runs through all their profession and duties, the whole exercise of their faith and love, without which it was but a dead carcass. It was Christ in the promise, even before his coming, that was the life of the church in all ages. And,

Obs. 6. God would have the church from the beginning of the world to live on promises not actually accomplished. For although we do enjoy the accomplishment of the great promise of the incarnation of the Son of God, yet the church continues still to live on promises, which in this world cannot be perfectly fulfilled. And,

Obs. 7. We may receive the promises as to the comfort and benefit of them, when we do not actually receive the things promised. See verse 1. And,

Obs. 8. As our privileges in the enjoyment of the promises are above theirs under the old testament; so our faith, thankfulness, and obedience, ought to excel theirs also.

(3.) The third thing in the words, is the exercise and actings of their faith towards those promises which they had not yet received; that is, in their full accomplishment. And this is expressed under two heads:

[1.] What did immediately respect the promises themselves.

[2.] What profession they made thereon as unto all other things.

[1.] There were three degrees of the actings of their faith, with respect unto the promises themselves:

1 st . They “saw them afar off;”

2 dly . They were “persuaded of them;”

3 dly . They “embraced them:” wherein the whole work of faith with reference unto divine promises is comprised and regularly disposed. For sight or knowledge, with trust or assured persuasion, and adherence with love, comprise the whole work of faith.

1st. They “saw them afar off,” at a great distance. This further makes it evident that it is the things promised, and not the promises themselves, that are intended; for the promises were present with them, given unto them, and not afar off. The word respects time, and not distance of place; “e longinquo.” It was then a long space of time before those promises were to be accomplished. And this space was gradually taken off and shortened, until it was said to be a very “little while,” Haggai 2:6-7; and he that was promised was to come “suddenly,” Malachi 3:1. But at present it was “afar off.” This kept the church in a longing expectation and desire of the coming of this day; wherein the principal work of its faith and love did consist.

Obs. 9. No distance of time or place can weaken faith as unto the accomplishment of divine promises. There are such still left unto us upon record, that are, it may be, afar off; such as those which concern the destruction of Antichrist, and the glory of the kingdom of Christ in the latter days. The rule of faith concerning them is given us, Habakkuk 2:3-4. Yea,

Obs. 10. Quiet waiting for the accomplishment of promises at a great distance, and which most probably will not be in our days, is an eminent fruit of faith. “He that believeth will not make haste.”

Thus they saw them: It is an act of the mind and understanding that is expressed by this verb of sense. They understood the mind of God in the promises, that is, in general; and had the idea of the things promised in their minds. It is true, they discerned not distinctly and particularly the whole of what was contained in them; but they considered them, and diligently inquired into the mind of God in them, 1 Peter 1:11-12. They looked on the promises, they saw them as a map, wherein was drawn up the whole scheme of divine wisdom, goodness, and grace, for their deliverance from the state of sin and misery; but at such a distance as that they could not clearly discern the things themselves, but only saw a shadow of them. And this is the first act of faith with respect unto divine promises, namely, the discerning or understanding of the goodness, wisdom, love, and grace of God in them, suited unto our deliverance and salvation. And this I take to be intended in this expression, “they saw them;” which expositors take no notice of.

2 dly . They were “persuaded of them,” fully or certainly persuaded of them, as the word is used frequently. This is the second act of faith with respect unto divine promises. And it is the mind's satisfactory acquiescency in the truth of God as unto their accomplishment. For when we discern the excellency of the things contained in them, the next inquiry is after an assurance of our participation of them. And herein, on the part of God, his truth and veracity do represent themselves unto us, Titus 1:2. Hence ariseth a firm persuasion of mind concerning their accomplishment. And to confirm this persuasion, God, in infinite condescension, confirmed his promise and his truth therein unto Abraham with his oath, as the apostle at large declares, Hebrews 6:12-18. Hereon they were assuredly persuaded that they were not empty flourishes, mere promises, that they were not subject unto any disappointment; but notwithstanding their great distance, and the intervenience of all sorts of difficulties, they should certainly be accomplished in their appointed time and season, Isaiah 60:22.

Obs. 11. This firm persuasion of the truth of God in the accomplishment of his promises unto us, upon a discovery of their worth and excellency, is the second act of faith, wherein the life of it doth principally consist.

3 dly . On this persuasion they “embraced them.” The word signifies “to salute,” and is applied unto such salutations as are accompanied with delight and veneration. And because this kind of salutation is usually expressed by stretching out the hands to receive and embrace that which is saluted, it is used also for “to embrace;” which is the most proper sense of it in this place. Wherefore, this embracing of the promises is the heart's cleaving to them with love, delight, and complacency; which if it be not a proper act of faith, yet is an inseparable fruit thereof.

The apostle, therefore, hath here given us a blessed representation of the faith of these primitive believers; and therein of the frame of their hearts and minds in their walking before God. God had given unto them, confirmed and repeated, the great promise of the blessing Seed, as a recoverer from the state of sin, misery, and death. This they knew, as unto the actual accomplishment of it, was yet at a great distance from them; howbeit they saw that of the divine wisdom, goodness, and grace in it, as was every way suited unto their satisfaction and reward. Hereon they thrust forth the arms of their love and affection to welcome, entertain, and embrace him who was promised. And of this embracement of the promises, or of the Lord Christ in the promise, the Book of Canticles is a blessed exposition.

This was the life, this was the comfort and supportment of their souls, in all their wanderings, under all their sufferings, in all the hazards and trials of their pilgrimage. And seeing it succeeded so well with them, as the apostle in the next verses declares, it is an eminent encouragement unto us to abide in the profession of the faith of the gospel, notwithstanding all difficulties, oppositions, and persecutions that we meet withal; we having already received that great privilege whereof they were only in the expectation.

And we may observe by the way, the impiety of many in our days, who even deride such a faith as hath the divine promises for its especial object, which it embraceth, mixeth itself withal, and produceth an affiance in God for their accomplishment unto themselves in whom it is. For this was that faith whereby “the elders obtained a good report,” and not a mere naked, barren assent unto divine revelation; which is all that they will allow unto it.

[2.] The second effect of their faith was, that they “confessed that they were strangers and pilgrims on the earth.” To “confess,” is to grant that which we cannot deny, whether we do it willingly or unwillingly. But that is not the sense of the word as here used; it hath another signification. ῾Ομολογία is the “profession” that we make of our faith and hope, 2 Corinthians 9:13; 1 Timothy 6:12; Hebrews 3:1; Hebrews 4:14; Hebrews 10:23. And it is applied unto the witness which the Lord Christ gave unto himself and his doctrine, 1 Timothy 6:13. So is the verb, ὁμολογέω, constantly used, “to avow publicly,” “to profess openly” what is our faith and hope; especially when we meet with danger on the account of it. See Matthew 10:32; Luke 12:8; Romans 10:9-10. That, therefore, which is ascribed unto these believers is, that on all occasions they avowedly professed that their interest was not in nor of this world; but they had such a satisfactory portion in the promises which they embraced, as that they publicly renounced a concernment in the world like that of other men, whose portion is in this life. And,

Obs. 12. This avowed renunciation of all other things besides Christ in the promise, and the good-will of God in him, as to the repose of any trust or confidence in them for our rest and satisfaction, is an eminent act of that faith whereby we walk with God, Jeremiah 3:23-24; Hosea 14:2-3.

That, in particular, which they thus professed of themselves is, that “they were strangers and pilgrims on the earth.” Rest, or home, is the perfection of our natures or beings; and it was originally intrusted with powers of operation for the attaining of it. But by sin those powers are lost, and the end is no more by them attainable. Yet we cannot but continue still to seek after it; and the most of men do look for it in this world, in this life. This, therefore, is their home, their country, their city of habitation. These believers professed that it was not so with them, that this was not their rest; they did but wander about in the world for a season. This profession made Abraham, Genesis 23:4; and Jacob, Genesis 47:8-9; and David, 1 Chronicles 29:15; Psalms 39:12. And that all believers are such, the apostle Peter declares, 1 Peter 2:11.

If we distinguish these two sorts; ξένοι, “strangers,” are such as are always moving, having no abiding place at all, such as was the state of our Lord Jesus Christ during his ministry, when he “had not where to lay his head;” παρεπίδημοι, or “pilgrims,” are such as take up an abode for a season, without an intermixture with the rights, duties, or privileges of the place wherein they are.

This they are said to be “on the earth,” during their whole continuance here in this world. And an intimation is given of that other state which they looked for, and wherein their interest did lie, namely, heaven.

The sum of the whole is, that they professed themselves called out of the world, separated from the world, as unto interest, design, rest, and reward; having placed their faith, hope, and trust, as unto all these things, in heaven above, and the good things to come.

What it is to be “strangers and pilgrims” in this world; what actings of faith, what frames of spirit ought to be in them that are so; what evils and dangers they shall be assuredly exposed unto; what duties the consideration hereof is a motive unto; what use they may make of the world, and the things of it; what is required to state them in the heavenly polity, whereby, although they are pilgrims, yet they are not vagabonds; would be here too long to explain.