Ebrei 11:5 Commento

The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace. I. The nature of it, and the honour it reflects upon all who live in the exercise of it (Heb 11:1-3). II. The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace (v. 4-38). And, III. The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament (Heb 11:39, Heb 11:40).

INTRODUCTION TO HEBREWS 11 The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Heb 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Heb 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Heb 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Heb 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Heb 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Heb 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Heb 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Heb 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Heb 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Heb 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Heb 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Heb 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Heb 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Heb 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Heb 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Heb 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Heb 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Heb 11:1 and the usefulness of it to the elders, Heb 11:2 they by it obtaining a good report, though they did not receive the thing promised, Heb 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Heb 11:40.

But without faith it is impossible to please him,.... Or do things well pleasing in his sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without his Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to him before faith; being loved by him with an everlasting love; and chosen in Christ, before the foundation of the world; See Gill on Rom 8:8. for he that cometh to God; to the throne of, his grace, to pray unto him, to implore his grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God, must believe that he is; or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that he is omniscient, and knows his person and wants; is omnipotent, and can do for him, beyond his thoughts and petitions; is all sufficient, and that his grace is sufficient for him; that he is immutable, in his purposes and covenant; that he is true and faithful to his promises; and is the God of grace, love, and mercy: and he must believe in him, not only as the God of nature and providence, but as his covenant God and Father in Christ: and that he is a rewarder of them that diligently seek him; who are such, as are first sought out by him; and who seek him in Christ, where he is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with himself, who is their exceeding great reward; and with his Son, and all things with him; with more grace; and, at last, with eternal glory, the reward of the inheritance.

Let us steadfastly contemplate those who have perfectly ministered to his excellent glory. Let us take (for instance) Enoch, who, being found righteous in obedience, was translated, and death was never known to happen to him.

For Enoch, too, most righteous man, uncircumcised and in-observant of the Sabbath, He translated from this world; who did not first taste death, in order that, being a candidate for eternal life, he might by this time show us that we also may, without the burden of the law of Moses, please God.

Such power was not accorded to the great Medea herself-over a human being at any rate, if allowed her over a silly sheep. Enoch no doubt was translated, and so was Elijah; nor did they experience death: it was postponed, (and only postponed, ) most certainly: they are reserved for the suffering of death, that by their blood they may extinguish Antichrist.

With the aid of your prayers, I hope to give a true picture of the plans of Paul, that holy man. He was very knowledgeable and skilled in these matters of God, and he knew the power of the Lord’s teaching. So he deemed it necessary to teach first about Christ and the mystery of the incarnation. Only then did he point to things in their lives that needed to be corrected. He wanted them first to know the Lord and then to want to do what he told them. For if you don’t know the one who leads the people in observing God’s commands, you are not very likely to obey them.Moses, that famous and faithful minister of God, used this method. When he set forth those things having to do with the divine system of laws, he first dealt with the knowledge of God, “Hear, O Israel, the Lord your God is one Lord.” Then, after describing God to the people, teaching them about the one in whom they should believe, and informing them concerning the one who is truly God—only then did he tell how a person can please God. Only then did he say, “You shall not commit adultery; you shall not steal,” and the other commandments. The reason for this order of teaching is given to us in the apostolic writings. God is sought by godly and righteous acts, as the prophet tells us.

Jesus continually nourished his believing disciples with his words and gave them life by his closeness. But when the woman from Canaan asked for help, he did not answer her, because she was not yet a believer—even though she desperately needed food from him. He behaved this way not because he despised her; far from it. For the Lord is loving and good to humankind. That is why he went to Tyre and Sidon in the first place. No, it was because she did not believe, because she was an impious woman who had no idea of God’s requirements.What he did was most appropriate, brothers and sisters, because it was not right for her to put her request before faith. Rather, she needed to support her prayer by her faith. For “whoever would draw near to God must believe that he exists and that he rewards those who seek him”; and that “without faith it is impossible to please him.” That is what Paul teaches.

“By faith Enoch was taken up and did not taste death.” If he had not believed that the observation of the commandment could introduce him again to the place from which the house of Adam had come out because of the transgression, he would not have applied himself to please God for three hundred years. In fact, “without faith,” that is, if that person did not believe that the true God exists and “rewards those who seek him,” he would have never tried to please and seek him.

"By faith Enoch was translated, that he should not see death, and was not found, because God had translated him." This man displayed greater faith than Abel. How (you ask)? Because, although he came after him, yet what befell Abel was sufficient to guide him back. How? God foreknew that Abel would be killed. For He said to Cain: "Thou hast sinned: do not add thereto." Honored by him, He did not protect him. And yet neither did this throw him Enoch into indifference. He said not to himself, "What need of toils and dangers? Abel honored God, yet He did not protect him. For what advantage had he that was departed, from the punishment of his brother? And what benefit could he reap therefrom? Let us allow that he suffers severe punishment: what is that to him who has been slain?" He neither said nor thought anything of this kind, but passing beyond all these things, he knew that if there is a God, certainly there is a Rewarder also: although as yet they knew nothing of a resurrection. But if they who as yet know nothing of a resurrection, and see contradictory things here, thus pleased God, how much more should we? For they neither knew of a resurrection, nor had they any examples to look to. This same thing then made Enoch well-pleasing to God, namely, that he received nothing. For he knew that God "is a rewarder." Whence knew he this? "For He recompensed Abel," do you say? So that reason suggested other things, but faith the opposite of what was seen. Even then (he would say) if you see that you receive nothing here, be not troubled.

How was it "by faith" that "Enoch was translated"? Because his pleasing God was the cause of his translation, and faith the cause of his pleasing Him. For if he had not known that he should receive a reward, how could he have pleased Him? "But without faith it is impossible to please" Him. How? If a man believe that there is a God and a retribution, he will have the reward. Whence then is the well-pleasing?

But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul thereby receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."

Therefore he added, he was translated alive, because he was well-pleasing unto God. For just as a Father when he has threatened his son, wishes indeed immediately after he has threatened, to relax his threat, but endures and continues resolute, that for a time he may chasten and correct him, allowing the threat to remain firm; so also God, to speak as it were after the manner of men, did not continue resolute, but immediately showed that death is done away. And first He allows death to happen, wishing to terrify the father through the son: For wishing to show that the sentence is verily fixed, He subjected to this punishment not wicked men at once, but him even who was well-pleasing, I mean, the blessed Abel; and almost immediately after him, He translated Enoch. Moreover, He did not raise the former, lest they should immediately grow bold; but He translated the other being yet alive: having excited fear by Abel, but by this latter giving zeal to be well-pleasing unto Him.

Become guileless and be like the guileless sheep whose wool is sheared off without their saying a word. Do not go from one place to another, saying, “I will find God here or there.” God has said, “Do I not fill heaven and earth?” and again, “When you pass through the waters, I will be with you"; and again, “The rivers shall not overwhelm you.” My son, be aware that God is within you, so that you may dwell in God’s law and commandments. Behold, the thief was on the cross, and he entered paradise; but behold, Judas was among the apostles, and he betrayed his Lord. Behold, Rahab was in prostitution, and she was numbered among the saints; but behold, Eve was in paradise, and she was deceived. Behold, Job was on the dung heap, and he was compared with his Lord; but behold, Adam was in paradise, and he fell away from the commandment. Behold, the angels were in heaven, and they were hurled into the abyss; but behold Elijah and Enoch, who were raised into the kingdom of heaven. “Seek the Lord and his strength, seek his presence continually!” Seek God out like Abraham, who obeyed God and offered his son in sacrifice to God, who called him “my friend.” Seek God out like Joseph, who did battle against impurity, so that he was made ruler over his enemies. Seek him out like Moses, who followed his Lord, and God made him lawgiver and let him come to know God’s own likeness. Daniel sought God out, and God taught him great mysteries; God saved him from the lions’ gullet. The three saints sought God out and found God in the fiery furnace. Job took refuge with God, and God cured him of his sores. Susanna sought God out, and God saved her from the hands of the wicked. Judith sought God out and found God in the tent of Holofernes. All these sought God out, and God delivered them; and God delivered others also.

The lesson also which was read today invites you to the true faith, by setting before you the way in which you also must please God. It affirms that “without faith it is impossible to please him.” For when will an individual resolve to serve God, unless he believes that “He is a giver of reward”? When will a young woman choose a virgin life, or a young man live soberly, if they don’t believe that for chastity there is “a crown that does not fade away”? Faith is an eye that enlightens every conscience and imparts understanding. The prophet says, “And if you do not believe, you shall not understand.” Faith “stops the mouths of lions,” as in Daniel’s case, for Scripture says concerning him, “Daniel was brought up out of the den, and he was found to be hurt in no way, because he believed in his God.” Is there anything more fearful than the devil? Yet even against him we have no other shield than faith, an impalpable buckler against an unseen foe. For he sends forth various arrows and “shoots down in the dark night” those that are not watching. However, since the enemy is unseen, we have faith as our strong armor, according to the saying of the apostle, “In all things taking the shield of faith with which you shall be able to quench all the fiery darts of the wicked one.” A fiery dart of desire to indulge one’s baser instincts is often shot from the devil’s bow. But faith, suggesting a picture of the judgment, cools down the mind and quenches the dart.

The one who does not believe that this is so does not put up with the hardships of virtue; the farmer would not sustain the sweat of farming unless he believed he would gather the fruits of his labors; likewise the steersman puts up with untold dangers only by keeping his eyes on the harbors.

“I believe,” therefore, is placed in the forefront [of the Apostles’ Creed], as the apostle Paul, writing to the Hebrews, says, “The one who comes to God must first of all believe that he is, and that he rewards those who believe on him.” The prophet also says, “Unless you believe, you shall not understand.” In order that the way to understand, therefore, may be open to you, you do the right thing in first of all professing that you believe. For no one embarks upon the sea and trusts himself to the deep and liquid element unless he first believes it is possible that he will have a safe voyage. The farmer does not commit his seed to the furrows and scatter his grain on the earth unless he believes that the showers will come together with the sun’s warmth, through whose fostering influence, aided by favorable winds, the earth will produce and multiply and ripen its fruits. In essence, nothing in life can be transacted if there is not first a readiness to believe.Is it any wonder then that when we come to God, we first of all profess that we believe, seeing that, without this, not even common life can be lived? We have premised these remarks at the outset, since the pagans are wont to object to us that our religion, because it lacks reasons, rests solely on belief. We have shown, therefore, that nothing can possibly be done or remain stable unless it is preceded by belief. Finally, marriages are contracted in the belief that children will be born; and children are committed to the care of teachers in the belief that the teaching of these teachers will be transferred to the pupils. In the same way, one person assumes the emblems of empire, believing that peoples and cities and a well-equipped army also will obey him. But if no one enters upon any one of these several undertakings except in the belief that the results spoken of will follow, must not belief be much more requisite if one would come to the knowledge of God?

A sound faith is a mighty bulwark, a true faith to which nothing has to be added or taken away. Unless it is one, it is no faith, as the apostle says, “one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in us all.” Cling to this unity, dearly beloved, with minds unshaken, and “follow after” all “holiness” in faith. Carry out the Lord’s commands in faith because “without faith it is impossible to please God.” Without faith nothing is holy, nothing is pure, nothing alive: “for the just lives by faith.” The one who, by the devil’s deception, loses it is dead even though he is living because, as righteousness is gained by faith, so too by a true faith eternal life is gained. This is exactly what our Lord and Savior says, “And this is life eternal, that they may know you, the only true God, and Jesus Christ, whom you have sent.” May he make you to advance and persevere to the end, who lives and reigns with the Father and the Holy Spirit, forever and ever. Amen.

"By faith, Enoch." From him, the abolition of death was prefigured. Indeed, through Abel, the approval of the sentence was shown, but through Enoch, it is abolition. Enoch believed that God is a rewarder of those who seek Him; therefore, he was also pleasing to God: and to such an extent was his faith that what seemed contrary also appeared. For Abel, although he had pleased God, was slain, and God did not wish to overlook his death; therefore, Enoch was pleasing to God only by faith, believing in the reward of the good. For the sake of faith, therefore, he was pleasing, and because he was pleasing, he was taken away. "he would not see death," For he was indeed removed, and still lives: moreover, where and how, it is uncertain.

And so that the favors of heavenly condescension might not be lacking to any period of this transitory world, those who lived from the inception of the world up to the time of the giving of circumcision, and those from other countries who lived after the giving of circumcision, also pleased God. [They did so] either by the offering of sacrificial offerings or alternatively by the virtue of faith alone, since they committed their souls and those of their own to the Creator, and so [they] took care to free themselves from the bonds of the original guilt. For “without faith it is impossible to please God.” And as it is written in another place, “The just person lives by faith.”

He showed greater faith than Abel. For what happened to Abel is capable of causing confusion, because despite Abel's righteousness, it was permitted that he be killed by his brother. For what of it if the murderer was punished? What benefit is that to the one already killed? So he showed great faith, believing that if not now, then in the age to come God is a rewarder, and by this faith he pleased God, and having pleased Him, was "translated." So "by faith... he was translated," that is, the faith by which he pleased God translated him. See how through Abel God showed that His decree concerning death is true; but through Enoch He showed again that this decree is temporary and will be abolished. So that he was translated alive and that he still lives now — we know, but where or how — is unknown, since Scripture says nothing about this.

570. – Then when he says, by faith Enoch was taken up, he commends Enoch: first, he states his intent; secondly, he proves it (v. 5b). 571. – The Apostle makes no mention of his works, because Scripture says little about him, but merely shows what God did to him, because by faith, i.e., by the merit of faith, he was taken up from the present life, and kept from death in another; hence, he says, that he should not see death: 'He was seen no more, because God took him' (Gen. 5:24). And it is true that he was not dead yet, but he will die some time, because the sentence, which the Lord imposed on our first parents for their sin: 'In what day soever you shall eat of it, you shall die the death' (Gen. 2:17), will continue on all who are born of Adam in any way, as even in the case of Christ: 'Who is the man that shall live and not see death?' (Ps. 88:49). But the death of two persons, namely, Enoch and Elijah, has been deferred, the reason being that the doctrine of the Old Testament is ordained to the promises of the New Testament, in which the hope of eternal life is promised to us: 'Do penance, for the kingdom of God is at hand (Mt. 4:17). Therefore, after the sentence of death was pronounced, the Lord willed to lead men to a hope for life. He did this in the case of the fathers of all the states, namely, of nature, of the Law, and of grace. Hence, in the first state He offered the hope of evading death in the case of Enoch; in the Law in Elijah; in the time of grace in Christ, by Whom the effect of this promise is given to us. Therefore, the others will die. But Christ, rising from the dead, dies now no more. But the first two will be put to death by Antichrist. Thus, therefore, he was taken up that he should not see death, and not only that he should not feel death; and this in that generation. 572. – Then (v. 5b) he proves that he obtained this by the merit of faith: first, he proves that he was taken up; secondly, that he obtained this by the merit of faith (v. 5c). 573. – He proves the first on the authority of Genesis (5:24), which is presented in other words, because there it says that he was seen no more, because God took him, but here, he was not found, because God had taken him. But the sense is the same: 'He pleased God and was beloved, and living among sinners he was taken up' (Wis. 4:10). For just as it was fitting that man be expelled from paradise because of sin, so also that the just be brought into it. For by Seth he was the seventh and best descendant of Adam, as Lamech by Cain was the seventh and worst descendant of Adam, being the first who, contrary to nature, introduced bigamy. 574. – Then (v. 5b) he proves that he was taken up on account of the merit of faith, because the Scripture says of him before his being taken up that 'he walked with God' (Gen. 5:24), which is to consent to God and please Him. But God took him for this reason; for without faith it is impossible to walk with God and please Him, therefore, etc. He gives the entire reason as to the premises: and first the major, because before he was taken up he was attested as having pleased God. Therefore, God translated him. 'Enoch pleased God and was translated into paradise, that he may give repentance to the nations' (Sir. 44:16). But the fact that he pleased God is shown by the Scripture, which says that he walked with God: 'He walked with me in peace and in equity' (Mal. 2:6); 'The man that walked in the perfect way, he served me' (Ps. 100:6).

A definition of faith, Heb 11:1, Heb 11:2. What are its immediate objects, Heb 11:3. What are its effects, instanced in Abel, Heb 11:4. In Enoch, Heb 11:5, Heb 11:6. In Noah, Heb 11:7. In Abraham, Heb 11:8-10. In Sara, Heb 11:11. In their righteous posterity, Heb 11:12-16 In Abraham's offering of his son Isaac, Heb 11:17-19. In Isaac, Heb 11:20. In Jacob, Heb 11:21. In Joseph, Heb 11:22. In Moses, Heb 11:23-28. In the Israelites in the wilderness, Heb 11:29. In the fall of Jericho, Heb 11:30. In Rahab, Heb 11:31. In several of the judges, and in David, Samuel, and the prophets, Heb 11:32-34. The glorious effects produced by it in the primitive martyrs, Heb 11:35-40.

By faith Enoch was translated - It is said, in Gen 5:24, that Enoch walked with God, and he was not, for God took him. Here the apostle explains what God's taking him means, by saying that he was translated that he should not see death; from which we learn that he did not die, and that God took him to a state of blessedness without obliging him to pass through death. See his history explained at large in the above place, in Gen 5:22-24.

DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.--It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, "confidence"; and it also here may mean "sure confidence." So ALFORD translates. THOMAS MAGISTER supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on Heb 6:5, "tasted . . . powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). HUGO DE ST. VICTOR distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Rom 8:25). evidence--"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen--the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [CALVIN]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [BISHOP PEARSON]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [AUGUSTINE]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable.

Faith was the ground of his pleasing God; and his pleasing God was the ground of his translation. translated-- (Gen 5:22, Gen 5:24). Implying a sudden removal (the same Greek as in Gal 1:6) from mortality without death to immortality: such a CHANGE as shall pass over the living at Christ's coming (Co1 15:51-52). had this testimony--namely of Scripture; the Greek perfect implies that this testimony continues still: "he has been testified of." pleased God--The Scripture testimony virtually expresses that he pleased God, namely, "Enoch walked with God." The Septuagint translates the Hebrew for "walked with God," Gen 6:9, pleased God.