Ver. 1. Now faith is the substance] Having mentioned the life of faith, Hebrews 10:38, and the end of faith (or the reward of it, 1 Peter 1:9), the salvation of the soul, Hebrews 10:39, he now descends to the description of this glorious grace, James 2:1, and saith that it is the substance or subsistence or basis and foundation of things hoped for. It is the same that our author had called confidence, Hebrews 10:35. Polybius, speaking of Horatius’ keeping the field against the enemy’s forces, saith, that the enemies more feared his υποστασις (the word here used), his confidence binding upon the victory, than his strength. Faith is the vital artery of the soul (saith one), Habakkuk 2:4, and by the eye of it, through the perspective glass of the promises, a Christian may see into heaven. Faith doth antedate glory; it doth substantiate things not seen. Faith altereth the tenses, and putteth the future into the present tense, Psalms 60:6. It is reported of the crystal that the very touching of it quickeneth other stones and puts a lustre and beauty upon them. (Gul. Parisiens.) This is true of faith; it makes evil things present, far off; and good things far off, present. The evidence of things, &c.] The index, ελεγχος, or the clear conviction by disputation, or by makin g syllogisms from the word. Indeed it is the word (to speak properly) that is the convincing evidence of things not seen; but because the word profiteth not further than it is mingled with faith in the heart, therefore that which is due to the word is here ascribed to faith.
Ver. 2. The elders obtained, &c.] Gr. εμαρτυρηθησαν, were attested unto; and are here eternalized in this notable chapter, this little book of martyrs, as one fitly calleth it. Faith honoureth God, and gives him a testimonial, John 3:33, such as is that Deuteronomy 32:4. God therefore honoureth faith, according to 1 Samuel 2:30, and gives it his testimonial, as here in this truly named golden legend.
Ver. 3. Through faith we understand] It is the nature of faith to believe God upon his bare word, and that against sense in things invisible, and against reason in things incredible. Sense corrects imagination, reason corrects sense, but faith corrects both. Aufer argumenta ubi fides quaeritur. Verba philosophorum excludit simplex veritas Piscatorum, saith Ambrose. I believe, and that is enough, though I cannot prove principles and fundamentals of faith. That the worlds were framed] Gr. κατηπτισθαι, affabre facta, “were neatly made up.” By the word of God] By that one word of his, Fiat, Let it be so and so. By the way, take notice, that faith here described is taken in a large sense as it hath not the promises only, but the whole word of God for its object. Look how the Israelites with the same eyes and visual faculty wherewith they beheld the sands and mountains, did look upon the brazen serpent also, but were cured by fastening upon that alone; so by the same faith whereby we are justified, we understand that the worlds were framed by the word of God, and believe all other truths revealed; and yet faith as it justifieth looks upon Christ alone, not knowing anything here but Christ and him crucified, as is well observed by a learned divine. Were not made of things, &c.] Of any pre-existent matter, as Plato held. [See Trapp on “Ge 1:1”]
Ver. 4. A more excellent sacrifice] Good actions and good aims make a man good in the sight of God. Cain may offer as well as Abel. Doeg may set his foot as far within the sanctuary as David, the Pharisee as the publican, but with different success. God testifying of his gifts] By fire from heaven, or some other visible expression of his gracious acceptation, whereby Abel’s faith was confirmed touching life and salvation in Christ. Paulus Phagius tells us out of the Rabbins, that a face of a lion was seen in the heavenly fire inflaming the sacrifice. (Armor. in Chal. Paraphr.) Which (if it be true) did probably shadow out the “Lion of the tribe of Judah,” of whom all the sacrifices were types. Being dead yet speaketh] λαλειται, or, is yet spoken of, being register ed for the first martyr in the Old Testament, as Stephen was in the New, and as Mr Rogers was here in the Marian persecution.
Ver. 5. By faith Enoch was translated] μετετεθη, or carried from one place to another. He changed his place, but not his company, for he still walked with God, as in earth, so in heaven. That he should not see death] The Arabic version addeth, he was translated into paradise, where a plentiful amends was made him for that which he wanted of the days of the years of the lives of his fathers, in the days of their pilgrimage, Genesis 47:9. And was not found] And yet the Lord killed him not, as the Chaldee hath, Genesis 5:24, but took him up in a whirlwind, say the Hebrew doctors, as Elijah was. He was changed as those shall be that are found alive at Christ’s second coming, 1 Corinthians 15:51, the soul and body being separated, and in a moment reunited. Subitus erit transitus a natura corruptibili in beatam immortalitatem, saith Calvin there. That. he pleased God] ευηοεστηκεναι, he walked with God in all well pleasing, being fruitful in every good work, Colossians 1:10. Hence that testimony given him by his own conscience that he gave God good content.