Hebrews 11:38

11:32-38 After all our searches into the Scriptures, there is more to be learned from them. We should be pleased to think, how great the number of believers was under the Old Testament, and how strong their faith, though the objects of it were not then so fully made known as now. And we should lament that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small, and their faith so weak. It is the excellence of the grace of faith, that, while it helps men to do great things, like Gideon, it keeps from high and great thoughts of themselves. Faith, like Barak's, has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. By faith, the servants of God shall overcome even the roaring lion that goeth about seeking whom he may devour. The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies, like Samson. The grace of God often fixes upon very undeserving and ill-deserving persons, to do great things for them and by them. But the grace of faith, wherever it is, will put men upon acknowledging God in all their ways, as Jephthah. It will make men bold and courageous in a good cause.

Few ever met with greater trials, few ever showed more lively faith, than David, and he has left a testimony as to the trials and acts of faith, in the book of Psalms, which has been, and ever will be, of great value to the people of God. Those are likely to grow up to be distinguished for faith, who begin betimes, like Samuel, to exercise it. And faith will enable a man to serve God and his generation, in whatever way he may be employed. The interests and powers of kings and kingdoms, are often opposed to God and his people; but God can easily subdue all that set themselves against him. It is a greater honour and happiness to work righteousness than to work miracles. By faith we have comfort of the promises; and by faith we are prepared to wait for the promises, and in due time to receive them. And though we do not hope to have our dead relatives or friends restored to life in this world, yet faith will support under the loss of them, and direct to the hope of a better resurrection. Shall we be most amazed at the wickedness of human nature, that it is capable of such awful cruelties to fellow-creatures, or at the excellence of Divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? What a difference between God's judgement of a saint, and man's judgment! The world is not worthy of those scorned, persecuted saints, whom their persecutors reckon unworthy to live.

Of whom the world was not worthy,.... These words are inserted in a parenthesis, to remove or prevent such objections as these; that they were restless and unquiet persons, that made disturbance in the world, and so unfit to live in it; and that they were deservedly punished for crimes they were guilty of; and to show the great worth and inestimable value of the people of God, which exceeds that of the whole world; and to intimate the removal of them out of the world, or from dwelling among the men of it, is by way of punishment to it: they wandered in deserts, and in mountains, and in dens and caves of the earth; as Elijah did; 1 Kings 18:4, and many in the times of the Maccabees; "And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts'' (2 Maccabees 10:6).

Of whom the world was not (ὧν οὐκ ἦν ἄξιος ὁ κόσμος) This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. "they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts," etc. By the world (κόσμος) is not meant the corrupt world, as in John and Paul (see on Hebrews 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher. They wandered (πλανώμενοι) Lit. wandering or straying, apart from the homes and the intercourse of men. Caves of the earth (ὀπαῖς τῆς γῆς) Ὁπή only here and James 3:11. It means a hole; primarily a place through which one can see (ὄπωπα). In lxx the cleft of the rock in which God placed Moses, Exodus 33:22 : a window, a latticed opening, Ecclesiastes 12:3: the eye-socket, Zechariah 14:12 : a hole in the wall, Ezekiel 8:7 : a hole in a tree, 4 Macc. 14:16.

Hebrews 11:38 . Ὧν οὐκ ἦν ἄξιος ὁ κόσμος , of whom the world was not worthy ) The saints, although few and wretched, are of more value than all the world besides. So Proverbs 8:11 , πᾶν τίμιον οὐκ ἄξιον αὐτῆς ἐστιν , no precious thing is to be compared with it ( wisdom ). The clause is construed with they went about; and yet it is in this passage in particular that it is put, on account of the antithesis between the spacious world and the dens and caves of the earth .— πλανώμενοι , wandering ) shut out by wicked men.— σπηλαίοις , caves ) 1 Kings 18:4 ; 1 Kings 18:13 .— καὶ ταῖς ) The article makes an emphatic addition (Epitasis), and so therefore; comp. annot. on Chrysost. de Sacerd. p. 493. Hebrews 11:38

38 . was not worthy ] The world was unworthy of them though it treated them as worthless. The Greek would also admit the meaning that they outweighed in value the whole world (see Proverbs 8:11 , LXX.). in dens and caves ] The Israelites in general ( Jdg 6:1 ). The prophets of the Lord ( 1 Kings 18:4 ; 1 Kings 18:13 ). Elijah ( 1 Kings 19:9 ). Mattathias and his sons “fled into the mountains” ( 1Ma 2:28 ), and many others “into the wilderness” (id. 29). Judas the Maccabe ( 2Ma 5:27 ). Refugees in caves ( 2Ma 6:11 ). “Like beasts” (id. Hebrews 10:6 ). of the earth ] Rather, “of the land.” The writer’s view rarely extends beyond the horizon of Jewish history.

38. Of whom the world was not worthy—So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Ge 39:5), and Jacob to Laban (Ge 30:27). In condemning them, the world condemned itself. caves—literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (1Ki 18:4, 13) and Elijah (1Ki 19:8, 13); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).

Of whom the world was not worthy: the Spirit intermixeth an account of what these persons were who were so treated, lest the reader or hearer of these things might be mistaken of them, judging them to be some heinous malefactors, who were thus hurried in and destroyed by the world. Would you know what manner of persons they were? Be it known to you in the judgment of God, the best judge of their persons and states, they were such as the world did not deserve they should live among them, but were unworthy of their society, and the blessings which did attend it; and were it not for their sakes, God would quickly put an end to the sinful world, and burn it up. Such were these as did more for the preservation of the world, when thus brutishly treated by it, than it would or could do for itself. They wandered in deserts, and in mountains, and in dens and caves of the earth: yet were they wandering over the desolate parts of this earth, being forced from all society with men, to the retirements of wild beasts in deserts, and climbing up mountains and rocks from their persecutors, lodging themselves in the natural or artificial dens and caves of the earth, the only receptacles for these worthies, faith giving them the best company, God and his comforts, there: see 1 Samuel 22:1,4 1 Kings 17:3 18:13 /Apc /APC 1Ma 1:53 2:28-30 .

Hebrews 11:38 . Ὧν οὐκ ἦν ἄξιος ὁ κόσμος ] Men, to possess whom the (corrupt) world ( Hebrews 11:7 ) was not worthy . Theophylact: Οὐκ ἔχετε , φησίν , εἰπεῖν ὅτι ἁμαρτωλοὶ ὄντες τοιαῦτα ἔπασχον , ἀλλὰ τοιοῦτοι , οἷοι καὶ τοῦ κόσμου αὐτοῦ τιμιώτεροι εἶναι . Calvin: Quum ita profugi inter feras vagabantur sancti prophetae, videri poterant indigni, quos terra sustineret. Qui fit enim, ut inter homines locum non inveniant? Sed apostolus in contrariam partem hoc retorquet, nempe quod mundus illis non esset dignus. Nam quocunque veniant servi Dei, ejus benedictionem, quasi fragrantiam boni odoris, secum afferunt. ὧν ] goes back to the subject in περιῆλθον , Hebrews 11:37 . In a forced manner Böhme (as also Kuinoel, Klee, and Stein): it points to that which follows, and the sense is: oberravisse illos in desertis tales, quibus vulgus hominum, ut esse soleat, pravum ac impium, haud dignum fuerit, quocum illi eodem loco versarentur. Not less unnaturally does Hofmann look upon ὧν οὐκ ἦν ἄξιος ὁ κόσμος as only a following definition of subject to περιῆλθον , in that he begins a new section of the discourse with περιῆλθον . To a yet greater extent, finally, has Carpzov missed the true interpretation, when, taking ὧν as a neuter , he supplies κακῶν ( ὑστερήσεων , θλίψεων )), and gives as the sense: quorum indignus malorum erat mundus.

Id est: tam crudelibus affecti sunt suppliciis, ut illa mundo indigna sint; ut orbem terrarum non deceat, tam horrenda ac φοβερώτατα de eo dici. ἐν ἐρημίαις πλανώμενοι κ . τ . λ .] wandering in deserts and upon mountains, and in caves and the clefts [clifts] of the earth . Comp. 1 Kings 18:4 ; 1 Kings 18:13 ; 1 Kings 19:4 ; 1 Kings 19:8-9 ; 1 Kings 19:13 ; 1Ma 2:28-29 ; 2Ma 5:27 ; 2Ma 6:11 ; 2Ma 10:6 .