Hebrews 11: 11
CHAPTER 11
for it? "Because God did purpose in himself to do it in his time, it was as certain as if Abraham had believed it; whence he is said to expect it." But to suppose that Abraham, who had the first promise of a Deliverer and deliverance from all the effects of sin, even the promise of Him in whom all nations should be blessed, and was entered into that covenant with God wherein God engaged himself to be his God after this life, as our Saviour expounds it, should have no faith of eternal life, is to deny the faith of God and the church. And we may observe, that— Obs. V. A constant expectation of an eternal reward argues a vigorous exercise of faith, and a sedulous attendance unto all duties of obedience; for without these it will not be raised nor preserved, 2 Cor. 4:16, 17; 1 John 3:2.
Hebrews 11: 11
The instances of the faith of Abraham insisted on by the apostle in this discourse may be referred unto two heads: first, Such as respect his call; secondly,
Such as respect the promise made unto him. Those of the first sort are two: 1. His obedience unto the divine call, in leaving his country and father's family; 2. His patience in enduring the troubles of a pilgrimage all his days, in a land wherein he was a stranger. The consideration of both these we have passed through.
Here he proceeds unto the instances of his faith with respect unto the promise made unto him, namely, that in his seed all the nations of the earth should be blessed. And these also are two: 1. That which concerned the birth of Isaac, by whom the promise was to have its accomplishment; 2. What he did by faith on the command of God, in offering up of the son of the promise.
In the first of these, or what concerned the birth of Isaac, the son of the promise, Abraham was not alone, but Sarah his wife was both naturally and spiritually no less concerned than himself. Wherefore the apostle in the midst of his discourse concerning Abraham and his faith, in this one instance introduceth Sarah in conjunction with him, as on many reasons she ought not to have been omitted.
Ver. 11.—Πίστει καὶ αὐτὴ Σάῤῥα (στεῖρα οὖσα) δύναμιν εἰς καταβολὴν σπέρματος ἔλαβε, καὶ παρὰ καιρὸν ἡλικίας ἔτεκεν, ἐπεὶ πιστὸν ἡγήσατο τὸν ἐπαγγειλάμενον.
Στεῖρα οὖσα, "being barren." Vulg. Lat., "sterilis." Syr., " ,৩ַעֲקרְּב תָא הֲוַתwho was barren." And the words are retained in many vulgar translations. We omit them, for they are found only in two copies of the original; nor are they taken
CHAPTER 11
notice of by the ancient scholiasts. And it is far more probable that these words were inserted in one or two copies, than that they were left out of all the rest: for there is no colour of reason why they should be omitted; but the addition of them, especially containing a truth, seems to set out more fully the great ness of the instance proposed.
Εἰς καταβολὴν σπέρματος. Vulg. Lat., "in conceptione seminis." Rhem., "received virtue in conceiving seed." Δύναμις is properly "vis," "strength,"
"power." The Vulgar renders it here "virtutem;" proper enough in Latin, but "virtue" is very improper in our language, as unto this use of the word. "In the conception," for "to conceive." "Ad concipiendum semen," "ad retinendum semen," "ad concipiendum et retinendum semen." Syr., " ,৩ַ৻ְּב קַ১ְּב לִּד י צַרְּב עָאut susciperet semen." The inquiries and disputes of expositors on these words, as unto their precise signification with reference unto Sarah, are useless, and some of them offensive. Strength to conceive a child, after the manner of other women, is all that the apostle intends.
Ἔτεκεν is absent in one ancient Greek copy; which supplies it by τὸ τεκνῶσαι, after ἔλαβε, to "beget children." It is omitted in the Vulgar, which reads the words "etiam praeter tempus aetatis;" "yea, past the time of age." The Syriac retains it, " ,יֶלְּב דַתbrought," or "bare a child." Those who omit it, refer the whole to the cause, or her conception; those who retain it, express the effect also, in child-bearing.
Ἡγήσατο. Vulg., "credidit," she "believed." So the Syriac, " ,৩ַאৠְּב רַתbelieved assuredly." "Reputavit," "judicavit;" "accounted," "judged."
Ver. 11.—Through faith also Sarah herself received strength to conceive seed; and was delivered of a child when she was past age; because she judged him faithful who had promised.
1. The person whose faith is here proposed as exemplary, is Sarah. But many expositors suppose that it is not Sarah's faith, but Abraham's, which wrought this effect by Sarah, that is commended. The reasons which I have seen on the one side and the other are light, and easily answered. But there are those which are cogent to convince that it is the faith of Sarah that is intended For,—
Καὶ αὐτὴ Σάῤῥα. (1.) The manner of expression is a certain determination of her person to be the subject spoken of: Καὶ αὐτὴ Σάῤῥα,—"and," or "also, Sarah herself." The words plainly signify the introduction of another person in the same order, or unto the same purpose with him before spoken of. (2.) As Abraham was the father of the faithful, or the church, so she was the mother of
CHAPTER 11
it, so as that the distinct mention of her faith was necessary. She was the freewoman from whence the church sprang, Gal. 4:22, 23. And all believing women are her daughters, 1 Pet. 3:6. See Gen. 17:16. (3.) Her working and obedience are proposed unto the church as an example, and therefore her faith may justly be so also, 1 Pet. 3:5, 6. (4.) She was equally concerned in the divine revelation with Abraham, and was as sensible of great difficulties in its accomplishment as Abraham, if not more so. (5.) The blessing of the promised Seed was confined and appropriated unto Sarah no less than unto Abraham: Gen. 17:16, "I will bless her, … yea, I will bless her, and she shall be a mother of nations." See Gen. 17:19,
18:10. Herein her faith was necessary, and is here recorded.
Some things may be observed in the proposition of this instance and example; as,— (1.) That it is the faith of a woman that is celebrated. Hence that sex may learn, even that they also may be examples of faith unto the whole church, as Sarah was. And it is necessary for their encouragement; because, [1.] Of the especial concernment of their sex in the first entrance of sin, which the apostle animadverts upon, for their instruction in humility and subjection unto the will of God, and makes it a matter of especial grace, that "they shall be saved," 1
Tim. 2:9–15. [2.] Because of their natural weakness, subject in a peculiar manner unto various temptations; which in this example they are encouraged to conflict withal and overcome by faith. Whence it is that they are "heirs together" with their believing husbands "of the grace of life," 1 Pet. 3:7.
(2.) Here is a signal commendation of the faith of Sarah, even in that very instance wherein it was shaken and failed, though it recovered itself afterward.
For whatever working there might be of natural affections in the surprisal which befell her on the promise of a son, whereon she laughed, yet there was a mixture of unbelief in it, as appears from the reproof given her, "Is any thing too hard for the LORD?" Gen. 18:13, 14. But being awakened by that reproof, and receiving a fuller evidence that it was the Lord which spake to her, she recovered herself, and rested by faith in his power and truth. Wherefore,—
Obs. I. Faith may be sorely shaken and tossed with difficulties, at their first appearance, lying in the way of the promise, which yet at last it shall overcome.
—And there be many degrees of its weakness and failure herein; as, [1.] A mere recoiling with some disorder in the understanding, unable to apprehend the way and manner of the accomplishment of the promise. This was in the blessed
Virgin herself, who, on the promise of her conception of a child, replied, "How
CHAPTER 11
shall," or "can this be, seeing I know not a man?" Luke 1:34. But she immediately recovered herself into an acquiescency in the power and faithfulness of God, verses 37, 38, 45. [2.] It ariseth unto a distrust of the event of the promises or their accomplishment, because of the difficulties that lie in the way. So was it with Zacharias, the father of John Baptist; who thereon had his own dumbness given him for a sign of the truth of the promise, Luke 1:18, 20. So was it with Sarah on this occasion; for which she was reproved. This is denied of Abraham, "He staggered not at the promise of God through unbelief," Rom. 4:20. And this at times is found in us all. [3.] When there is for a season an actual prevalency of unbelief. So it was with the apostle Peter, when he denied his Master; who yet was quickly recovered. It is therefore our duty, [1.] To watch that our faith be not surprised, or shaken by the appearance of difficulties and oppositions. [2.] Not to despond utterly on any degree of its failure; for it is in its nature, by the use of means, to recover its vigour and efficacy.
(3.) The carriage of Sarah is twice repeated by the Holy Ghost, here and 1 Pet.
3:6; and in both places only what was good in it,—namely, her faith toward God on her recovery after her reproof, and her observance of her husband, whom, speaking to herself, she called "lord,"—is mentioned and proposed, without the least remembrance of her failing or miscarriage. And such will be the judgment of Christ at the last day concerning all those whose faith and obedience are sincere, though accompanied with many failings.
2. The second thing in the words is, what is here ascribed unto the faith of Sarah, or what she obtained by virtue of it: "She received strength to conceive seed."
Ἔλαβε. (1.) She "received" it. It was not what she had in or of herself; she had it in a way of free gift, whereunto she contributed nothing but a passive reception.
Δύναμιν. (2.) That which she received was "strength;" that is, power and ability for the especial end aimed at: this she had lost through age. And I do believe that this was not a mere miraculous generation, but that she received a general restoration of her nature unto an ability for all its primitive operations, which was before decayed. So was it with Abraham afterward, who after this, after his body was as dead, received strength to have many children by Keturah.
Εἰς καταβολὴν σπέρματος. (3.) What she received this strength for by faith; "to conceive seed." There is no need to debate the precise signification of the word καταβολή in this place, as elsewhere. The arguings of some about it are offensive.
CHAPTER 11
It may suffice, that the meaning of the phrase is, to conceive a child in the womb after a natural way and manner, such as there was not in the conception of our Lord Jesus Christ in the womb of the blessed Virgin. Wherefore it is most probable that the holy Virgin conceived in her womb immediately upon the angelical salutation declaring it unto her. But Sarah conceived not until some good while after the divine revelation made unto her that she should have a child. See Gen. 17:21, 21:2.
Here some copies read στεῖρα οὖσα, "being barren;" which was true, and increaseth the miracle of her conception;—that whereas she had been barren all the usual and ordinary time of women's bearing children in the course of their lives, she should now in her old age conceive seed. It is observed, indeed, that "Sarai was barren," Gen. 11:30. But yet when the trial of her faith came, the difficulty did not arise from a natural barrenness, but that the time of life for bearing of children was now past with her. She was old, "and it ceased to be with her after the manner of women," Gen. 18:11, 12; or, as the apostle expounds it, her womb was dead, Rom. 4:19. And this is that which here the greatness of this effect of faith is ascribed unto, namely, that she was "delivered of a child when she was past age."
Ἔτεκεν. If we read ἔτεκε, with most copies, "she was delivered of a child," or she "childed," she "bare a child," then the particle καί is conjunctive, and denotes an addition unto what was said of her conceiving seed, namely, that she "also childed," or brought forth a child. If it be absent, it is to be rendered by "even," to denote a heightening circumstance of what was before effected. "She received strength to conceive seed, even when she was past age." But the former is to be followed; she conceived, and accordingly bare a son, Gen. 21:2.
Παρὰ καιρὸν ἡλικίας. That which was eminent herein, manifesting that it was a mere effect of faith, is, that it was thus with her παρὰ καιρὸν ἡλικίας, "after the season of age was past." So the apostle expounds that passage in Moses, "Sarah was old, and well stricken in age; and it ceased to be with Sarah after the manner of women," Gen. 18:11. She was ninety years old at that time, chap. 17:17.
And this was that which at first shook her faith, for want of a due consideration of the omnipotency of God; for that the improbability hereof, and the impossibility of it in an ordinary way of nature, was that which shook her faith for a season, as evident from the reply made by God unto her, "Is any thing too hard for the LORD?" Gen. 18:14. She considered not that where divine veracity was engaged, infinite power would be so also to make it good. And we may observe, that,—
CHAPTER 11
Obs. II. Although God ordinarily worketh by his concurring blessing on the course of nature, yet is he not obliged thereunto. Yet,—
Obs. III. It is no defect in faith, not to expect events and blessings absolutely above the use of means, unless we have a particular warranty for it, as Sarah had in this case.
Obs. IV. The duty and use of faith about temporal mercies are to be regulated by the general rules of the word, where no especial providence doth make application of a promise.
Obs. V. The mercy here spoken of, concerning a son unto Abraham by Sarah his wife, was absolutely decreed, and absolutely promised; yet God indispensably requires faith in them for the fulfilling of that decree, and the accomplishment of that promise.
The great engine whereby men have endeavoured to destroy the certainty and efficacy of the grace of God is this, that if he have absolutely decreed and promised any thing which he will accomplish, then all our duty with respect unto it is rendered unnecessary. And if this be so, all the faith of the church under the old testament concerning the promised Seed, or coming of the Messiah, was vain and useless, for it was absolutely decreed and absolutely promised. So would have been the faith of Sarah in this case; nor could she have deserved blame for her unbelief. But it is no way inglorious unto the methods of God, as unto his own grace and our obedience, that they are unsuited unto the carnal reasonings of men.
3. The last thing in the words is the ground of the effect declared, or the nature of that faith whereby she obtained the mercy mentioned. And this was,
"Because she judged him faithful who had promised."
Ἐπεί, "quoniam," "because." Ἐπεί. It doth not intimate the meritorious cause of the thing itself, nor any procuring cause of it; it only shows the reason of what was before asserted, namely, that it was by faith that she obtained a child,
—"For she judged," etc.
That which is ascribed unto her on this occasion, which contains the general nature of that faith whereby she received strength, is, that "she judged him faithful who had promised," etc.
Ἡγήσατο. (1.) The act ascribed unto her is, that "she judged," she reckoned, esteemed, reputed him so to be. Vulg. Lat. and Syr., "she believed:" which is true; but there is more in this word than a naked assent, there is a determinate resolution of the mind and judgment, on a due consideration of the evidence
CHAPTER 11
given for its assent unto any truth. And herein the nature of true faith in general doth consist, namely, in the mind's judging and determination upon the evidence proposed. Sarah's faith in this case was the issue of a temptation, a trial. When she first heard the promise, she considered only the thing promised, and was shaken in her faith by the improbability of it, being that which she had lost all expectation and even desire of. But when she recollected herself, and took off her mind from the thing promised unto the Promiser, faith prevailed in her.
Τὸν ἐπαγγειλάμενον. (2.) This is manifest in the especial object of her faith herein; and that was, "He that promised,"—that is, God himself in his promise.
She first thought of the thing promised, and this seemed unto her altogether incredible; but at length, taking off her thoughts from the consideration of all second causes, she fixed her mind on God himself who had promised, and came unto this resolution, whatever difficulties or oppositions lay in the way of the accomplishment of the promise, he that made it was able to remove them all; and such was his faithfulness, that he would make good his word wherein he had caused her to put her trust.
Πιστόν. (3.) So it is added in the last place, that "she judged him faithful." She resolved her faith into, and rested upon the veracity of God in the accomplishment of his promises; which is the immediate proper object of faith,
Tit. 1:2. But yet also she joined with it the consideration of almighty power; for she thus recollected herself upon those words of God, "Is any thing too hard for the LORD?" And we may see,— Obs. VI. That the formal object of faith in the divine promises is not the things promised in the first place, but God himself in his essential excellencies of truth or faithfulness, and power.—To fix our minds on the things themselves promised, to have an expectation or supposition of the enjoyment of them, as suppose mercy, grace, pardon, glory, without a previous acquiescency of mind in the truth and faithfulness of God, or on God himself as faithful, and able to accomplish them, is but a deceiving imagination. But on this exercise of faith in God, we make a comfortable application of the things promised unto our own souls; as did Sarah in this case. And,— Obs. VII. Every promise of God hath this consideration tacitly annexed to it,
"Is any thing too hard for the LORD?"—There is no divine promise, no promise of the new covenant, but when it comes unto the trial, as unto our closing with it, we apprehend as great a difficulty and improbability of its accomplishment