Exegetical and Hermeneutical Commentary of Hebrews 11:38
(Of whom the world was not worthy: ) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.
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 Pro 8:11, LXX.).
in dens and caves ] The Israelites in general (Jdg 6:1). The prophets of the Lord (1Ki 18:4; 1Ki 18:13). Elijah (1Ki 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. Heb 10:6).
of the earth ] Rather, “of the land.” The writer’s view rarely extends beyond the horizon of Jewish history.
Fuente: The Cambridge Bible for Schools and Colleges
Of whom the world was not worthy – The world was so wicked that it had no claim that such holy men should live in it. These poor, despised, and persecuted people, living as outcasts and wanderers, were of a character far elevated above the world. This is a most beautiful expression. It is at once a statement of their eminent holiness, and of the wickedness of the rest of mankind.
They wandered in deserts … – On the Scripture meaning of the word desert or wilderness, see the notes on Mat 3:1. This is a description of persons driven away from their homes, and wandering about from place to place to procure a scanty subsistence; compare 1 Macc. 1:53; 2 Macc. 5:27; 6:7. The instances mentioned in the Books of Maccabees are so much in point, that there is no impropriety in supposing that Paul referred to some such cases, if not these very cases. As there is no doubt about their historic truth, there was no impropriety in referring to them, though they are not mentioned in the canonical books of Scripture. One of those cases may be referred to as strikingly illustrating what is here said. But Judas Maccabeus with nine others or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually lest they should be partakers of the pollution; 2 Macc. 5:27.
Fuente: Albert Barnes’ Notes on the Bible
Verse 38. Of whom the world was not worthy] Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See 1Kg 18:4. David was often obliged thus to hide himself from Saul; 1Sa 24:3, &c.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 1Sa 22:1,4; 1Ki 17:3; 18:13; 1Ma 1:53; 2:28-30.
Fuente: English Annotations on the Holy Bible by Matthew Poole
38. Of whom the world was notworthySo far from their being unworthy of living in the world,as their exile in deserts, c., might seem to imply, “the worldwas not worthy of them.” The world, in shutting them out, shutout from itself a source of blessing such as Joseph proved toPotiphar (Ge 39:5), and Jacob toLaban (Ge 30:27). In condemningthem, the world condemned itself.
cavesliterally,”chinks.” Palestine, from its hilly character, abounds infissures and caves, affording shelter to the persecuted, asthe fifty hid by Obadiah (1Ki 18:4;1Ki 18:13) and Elijah (1Ki 19:8;1Ki 19:13); and Mattathias andhis sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2Maccabees 5:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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; 1Ki 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)
Fuente: John Gill’s Exposition of the Entire Bible
Of whom the world was not worthy ( ) Graphic picture in a short parenthetical relative clause (, genitive plural with ), a phrase to stir the blood of the readers.
Wandering (). Present middle participle of , like lost sheep, hunted by wolves.
Caves (). Old word from (cavern) as in Mt 21:13.
Holes (). Old word, perhaps from (root of , to see), opening, in N.T. only here and Jas 3:11. Cf. 1Ki 18:4; II Macc. 5:27; 10:6 (about Judas Maccabeus and others).
Fuente: Robertson’s Word Pictures in the New Testament
1) “Of whom the world was not worthy: (hon ouk hen achois ho kosmos) “Of whom the world order of persecutors was not worthy; not worthy to have such noble souls of faith and fidelity among them, Act 22:22.
2) “They wandered in deserts,” (epi eremiais planomenoi) “They wandered (moved about) over deserts or uninhabited and desolate places,” as pilgrims sojourners on earth, during the forty (40) years of Sinai and Wilderness Journey, Act 7:36.
3) “And in mountains,” (kai oresin) “And in (among) the mountains,” they wandered, having no place to call home; It was from Mount Nebo at the top of Mt Pisgah East of Jericho that Moses died, and was buried of the Lord in a valley in the northern part of Moab Deu 34:1-8.
4) “And in dens and caves of the earth,” (kai spelaiois kai tais opais tes ges) “And in caves and in the holes, crevasse of hiding (for shelter) of the earth, they moved about,” they wandered. Elijah hid, and Obadiah hid one hundred prophets of God in caves, and fed them with bread and water, when the wicked Jezebel cut off the prophets from speaking to Israel and slew many, 1Ki 18:4; 1Ki 18:13; 1Ki 19:9.
Fuente: Garner-Howes Baptist Commentary
38. Of whom the world was not worthy, etc. As the holy Prophets wandered as fugitives among wild beasts, they might have seemed unworthy of being sustained on the earth; for how was it that they could find no place among men? But the Apostle inverts this sentiment, and says that the world was not worthy of them; for wherever God’s servants come, they bring with them his blessing like the fragrance of a sweet odor. Thus the house of Potiphar was blessed for Joseph’s sake, (Gen 39:5😉 and Sodom would have been spared had ten righteous men been found in it. (Gen 18:32.) Though then the world may cast out God’s servants as offscourings, it is yet to be regarded as one of its judgments that it cannot bear them; for there is ever accompanying them some blessing from God. Whenever the righteous are taken away from us, let us know that such events are presages of evil to us; for we are unworthy of having them with us, lest they should perish together with us.
At the same time the godly have abundant reasons for consolation, though the world may cast them out as offscourings; for they see that the same thing happened to the prophets, who found more clemency in wild animals than in men. It was with this thought that Hilary comforted himself when he saw the church taken possession of by sanguinary tyrants, who then employed the Roman emperor as their executioner; yea, that holy man then called to mind what the Apostle here says of the Prophets; — “Mountains and forests,” he said, “and dungeons and prisons, are safer for me than splendid temples; for the Prophets, while abiding or buried in these, still prophesied by the Spirit of God.” So also ought we to be animated so as boldly to despise the world; and were it to cast us out, let us know that we go forth from a fatal gulf, and that God thus provides for our safety, so that we may not sink in the same destruction.
Fuente: Calvin’s Complete Commentary
38. World not worthy Though treated as not worthy of the world, yet, truly, the world was not worthy of them. It was because they were too good for it that they were driven out of it. Judea abounds in wild coverts for refugees. Obadiah hid fifty prophets in a cave, 1Ki 18:4; 1Ki 18:13. Mattathias and his sons took refuge in the mountains, 1Ma 2:28 . Josephus, in his Antiquities, says of the father of the line of Maccabees: “Having said these things, he rushed off with the children into the desert, leaving all his property in the village; the same thing the others doing, with their children and wives, fled into the desert and abode in the caves.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 11:38 . ] Men, to possess whom the (corrupt) world (Heb 11:7 ) was not worthy . Theophylact: , , , , . 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.
] goes back to the subject in , Heb 11:37 . In a forced manner Bhme (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 as only a following definition of subject to , in that he begins a new section of the discourse with . To a yet greater extent, finally, has Carpzov missed the true interpretation, when, taking as a neuter , he supplies ( , )), 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 de eo dici.
. . .] wandering in deserts and upon mountains, and in caves and the clefts [clifts] of the earth . Comp. 1Ki 18:4 ; 1Ki 18:13 ; 1Ki 19:4 ; 1Ki 19:8-9 ; 1Ki 19:13 ; 1Ma 2:28-29 ; 2Ma 5:27 ; 2Ma 6:11 ; 2Ma 10:6 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2332
GODS ESTIMATE OF HIS PEOPLE
Heb 11:38. Of whom the world was not worthy.
THESE words are introduced in a parenthesis; and are intended to obviate an objection, which might weaken, if not make void, the foregoing statement. The Apostle has been insisting upon the operations and fruits of faith; and has adduced a great variety of instances in which its power has been displayed.
Those who wrought such stupendous works by the power of faith might be supposed to be objects of high and deserved admiration; but those who suffered so many things under its influence might be thought to have merited their afflictions: whereas, in truth, the world itself, even that very world by which they were so persecuted, was not worthy of them.
Let us consider,
I.
Gods record concerning them
It is obvious that there is an immense difference between Gods estimation of his people, and that in which they are held by an ignorant and ungodly world.
The world accounts the saints unworthy of it
[This appears from the manner in which the world uniformly treats the saints. In the days referred to by the Apostle, multitudes of the saints were tortured on account of their piety; many had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheep-skins and goat-skins, being destitute, afflicted, tormented; they wandered in deserts, and in mountains, and in dens and caves of the earth [Note: ver. 3538.]. And these are the persons to whom this testimony is given, that the world was not worthy of them.
In the days of Christ and his Apostles, the same enmity against vital godliness betrayed itself continually. Our blessed Lord, though confessedly without spot or blemish, was despised and rejected of men: his whole nation abhorred him, and combined to demand his crucifixion; preferring even a murderer before him. His Apostles too, as he himself had forewarned them, were hated of all men for his sake, and were counted as the filth of the earth and the off-scouring of all things, precisely as the godly in the days of Jeremiah had been before them [Note: Compare Lam 3:45. with 1Co 4:13.]. St. Paul was certainly not behind any in wisdom or piety; yet of him was it said, Away with such a fellow from the earth; for it is not fit that he should live [Note: Act 22:22.].
And is it not thus at this time also? I appeal to all, Whether the very circumstance of a person being zealously devoted to the service of his God do not uniformly bring a stigma upon his character, so that, even though he should be the most active, and benevolent, and blameless of mankind, he will he regarded as weak and noxious in that particular? If from peculiar circumstances a man of piety be led to take a prominent part in the diffusion of true religion, I ask, Will not the world account him unworthy of their esteem, their company, their protection? Let the opprobrious names which are given to such characters, and the contempt with which they are treated, and the injuries which with impunity are inflicted on them, determine this point. He can know little either of the sentiments or conduct of those around him, who does not see, that at this hour, no less than in former times, they who are born after the flesh persecute those who are born after the Spirit; and that the enmity of the serpents seed against the Seed of the woman is as strong as ever.
But, whilst the world thus accounts the saints unworthy of it,]
God, on the other hand, pronounces the world unworthy of them
[God regards the saints as his peculiar treasure above all people upon the face of the earth. In his estimation they are as lights in a dark world, and as salt which keeps the great mass of the ungodly from utter putrefaction [Note: Mat 5:13-14.]. Nay further, he sends them as leaven to diffuse piety all around them [Note: Mat 13:33.], and to impart to others the blessings which they themselves have received. But the world is unworthy of them: for they know not their value; and are regardless of all the advantages which they might derive from them; yea, they are insensible of the benefits which they are daily receiving from them; and they requite all their kindness with nothing but hatred and contempt.
We have not time to enter minutely into these different particulars: yet we must not pass them over without a few words to elucidate and confirm them. Go back to the days of the Apostles: see in what light those distinguished servants of God were regarded: see at what a low rate all their labours were appreciated in every city, not of Juda only, but of the whole world. What benefits might the people in every place have received, if they would have listened to the instructions and followed the examples of those holy men! So at this day might they be benefited by the saints and ministers of the Lord, so far at least as those saints and ministers are themselves conformed to the doctrines and examples of the primitive saints? Indeed the world is, though unwittingly, benefited by the saints in a very high degree: for by them the tone of morals is raised, wherever they come: and a multitude of Institutions for the temporal and spiritual welfare of mankind are set on foot; Institutions, which would never have been carried forward, if the zeal and piety of the godly had not led the way, and the envy and jealousy of the careless been provoked to tread in their steps [Note: The Societies for the Diffusion of the Holy Scriptures, for sending forth Missions to the Heathen, for the Conversion of Jews to Christianity, and for the Education of the Poor, abundantly illustrate this truth.]. How far the words of our Lord respecting Jerusalem are applicable to the present day, I pretend not to say: but in that day, the tribulation that came on Jerusalem was greater than had existed since the beginning of the world, insomuch that if those days of trouble had not been shortened, no flesh would have been saved: but for the elects sake those days were shortened [Note: Mat 24:21-22.]. And if only ten righteous men had been found in Sodom, both that city, and all the other cities of the plain, would have been spared. Who can tell then what judgments would be poured out upon the ungodly world, if the saints by their piety and their prayers did not stay the hand of an avenging God [Note: Gen 19:22.]? But how these benefits are requited, it is needless to observe. Suffice it to say, that Gods estimation of his saints is the same as ever; and his declaration concerning them is, that the world is not worthy of them.]
Let us then proceed to state,
II.
The sentiments with which this record should inspire us
It should teach us,
1.
To disregard the indignities that are cast upon us
[Man has his day: but God has his also: and in the prospect of the ultimate decision of an infallible Judge, it should be a small matter to us to be judged of mans judgment [Note: 1Co 4:3. the Greek.]. When men pour contempt upon us, we should say as our blessed Lord, Father, forgive them; for they know not what they do. In reference to the persecutors of that immaculate Lamb, the Apostle says, that through ignorance they persecuted him, and that, if they had known, they would not have crucified the Lord of glory. So, if men really knew what God has done for his chosen people, and how precious their blood is in his sight, they would not venture to oppose them in the way they do. Men are beguiled by their own prejudices: they persuade themselves that piety is hypocrisy; and that, to diffuse it, is to turn the world upside down: and, in opposing it, they think they really do God service. Towards them therefore we should feel pity, rather than resentment: and on our own account we should feel nothing but exceeding joy; since we only participate the lot of Gods chosen people [Note: Mat 5:11-12.], and are rendered conformable to the example of Christ himself [Note: 1Pe 4:13.].]
2.
To adore and magnify our God, who has so distinguished us
[Who is it that has made any of us to differ from the world around us [Note: 1Co 4:7.]? Verily, he that hath wrought us to the self-same thing is God [Note: 2Co 5:5.]. In ourselves we were no better than others: we were dead in trespasses and sins, like all around us; and were children of wrath, even as others. But he pitied us; he looked upon us whilst lying in our blood, and bade us live [Note: Eze 16:5-6.]. O how should we bless and adore him for such amazing love! Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God [Note: 1Jn 3:1.]. Let us enter into the full spirit of these words of the loving and beloved Apostle: and let us never cease to call on all that is within us to bless and magnify our adorable Benefactor [Note: Psa 103:1-3.].]
3.
To walk worthy of our high and heavenly calling
[What manner of persons ought we to be in all holy conversation and godliness! Has God called us to glory and virtue? has he made us a peculiar people on purpose that we should shew forth both the praises and the virtues of him that has called us [Note: 1Pe 2:9. the Greek.]? Let us then walk as becometh saints, and walk as becometh the Gospel of Christ. If we profess to have received such mercies at the Lords hands, the world have a right to expect that we should surpass them as much in real excellence, as we do in the privileges of which we make our boast. What do ye more than others? is a question which they have a right to ask, and to which we ought to be able to return a satisfactory answer. Yea, our very lives should supersede the necessity of a verbal answer; we should be epistles of Christ, known and read of all men. If indeed the world be not worthy of us, let them see their inferiority by our lives; and be constrained from what they behold in us to acknowledge, that the righteous is more excellent than his neighbour. If the difference between them and us be so immense as the Apostle represents it to be [Note: 2Co 6:14-18.], let us labour to comply with his direction, and to shine before them with all the splendour of a holy people [Note: Php 2:14-15. This passage must be particularly marked.].]
4.
To exert ourselves in bringing others to a participation of the benefits which we enjoy
[Our light is not to be put under a bed, or under a bushel, but on a candlestick, that all around us may receive the benefit. The importance of this in relation to the blessings of civilization is generally acknowledged: and is it less important in reference to the blessings of salvation? Let every one of us then say with the Church of old, Draw me, and we will come after thee; that is, if God draw me, I will not come alone, but will draw all I can along with me. If men despise our efforts, and shew an utter disregard of the blessings which we hold out to them, let it only stir us up to augmented zeal, and plead with us the more powerfully to exert ourselves the more in their behalf. Let us expostulate with them, as the prophet does, Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. And then, if they requite your labours only with hatred and persecution, determine through grace, that you will gladly spend and be spent for them, though the more abundantly you love them, the less you be loved.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
38 (Of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth.
Ver. 38. Of whom the world ] They were fitter to be set as stars in heaven, and be before the Lord in his glory. The world was not worthy of their presence, and yet they were not thought worthy to live in the world.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
38 .] of whom (viz. those who wandered about as in Heb 11:37 ; for the participial construction is resumed below, and in reference to these same persons. first occurs in the next verse.
Of course, Carpzov’s reference of is inadmissible, “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 de eo dici”) the world was not worthy (the world, by casting them out and persecuting them, proved that it was not fit to have them in it: condemned itself, in condemning them. Cf. Calvin, “Quum ita profugi inter feras vagabantur sancti Prophet, 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. Sic domus Potiphar benedicta fuit in gratiam Josephi, Gen 39:5 , et Sodoma salva futura erat, si in ea inventi fuissent decem justi homines, Gen 18:32 ”); wandering in deserts and mountains and caves, and the chinks of the earth (the Holy Land was especially calculated, by its geological formation, and its wildernesses, to afford shelter to persecuted persons: so did it to a hundred of the Lord’s prophets whom Obadiah hid by fifty in a cave ( ), 1Ki 18:4 ; 1Ki 18:13 ; to Elijah, ib. 1Ki 19:9 ; 1Ki 19:13 ; to Mattathias and his sons, who fled to the mountains, 1Ma 2:28 f., and many others in the wilderness: to Judas Maccabus, who fled with others and there lived like the wild beasts, 2Ma 5:27 . Cf. also ib. 2Ma 6:11 ; 2Ma 10:6 . Jos. Antt. xii. 6. 2, of Mattathias, , . , . But must not be taken for “ the land ,” viz. Palestine, as Bhme: it is general).
Fuente: Henry Alford’s Greek Testament
in. The texts read epi. App-104.
dens. Greek. spelaion. See Luk 19:46.
caves. Greek. ope. Only here and Jam 3:11 (place).
Fuente: Companion Bible Notes, Appendices and Graphics
38.] of whom (viz. those who wandered about as in Heb 11:37; for the participial construction is resumed below, and in reference to these same persons. first occurs in the next verse.
Of course, Carpzovs reference of is inadmissible, 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 de eo dici) the world was not worthy (the world, by casting them out and persecuting them, proved that it was not fit to have them in it: condemned itself, in condemning them. Cf. Calvin, Quum ita profugi inter feras vagabantur sancti Prophet, 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. Sic domus Potiphar benedicta fuit in gratiam Josephi, Gen 39:5, et Sodoma salva futura erat, si in ea inventi fuissent decem justi homines, Gen 18:32); wandering in deserts and mountains and caves, and the chinks of the earth (the Holy Land was especially calculated, by its geological formation, and its wildernesses, to afford shelter to persecuted persons: so did it to a hundred of the Lords prophets whom Obadiah hid by fifty in a cave (), 1Ki 18:4; 1Ki 18:13; to Elijah, ib. 1Ki 19:9; 1Ki 19:13; to Mattathias and his sons, who fled to the mountains, 1Ma 2:28 f., and many others in the wilderness: to Judas Maccabus, who fled with others and there lived like the wild beasts, 2Ma 5:27. Cf. also ib. 2Ma 6:11; 2Ma 10:6. Jos. Antt. xii. 6. 2, of Mattathias, , . , . But must not be taken for the land, viz. Palestine, as Bhme: it is general).
Fuente: The Greek Testament
Heb 11:38. , of whom the world was not worthy) The saints, although few and wretched, are of more value than all the world besides. So Pro 8:11, , 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.-, wandering) shut out by wicked men.-, caves) 1Ki 18:4; 1Ki 18:13.- ) The article makes an emphatic addition (Epitasis), and so therefore; comp. annot. on Chrysost. de Sacerd. p. 493.
Fuente: Gnomon of the New Testament
The apostle hath not yet finished his account of the sufferings of these worthies; yet he thought meet to interpose a character of their persons. For men in this course of life might be looked on, and were so by some, as the offscouring of all things, and unmeet either for human converse or any of the good things of this world, but rather to be esteemed as the beasts of the field. These thoughts the apostle obviates in another kind of testimony concerning them, and so proceeds unto the end of his account concerning their sufferings:
Heb 11:38. , , , .
Heb 11:38. Of whom the world was not worthy: they wandered in deserts, and [in] mountains, and [in] dens and eaves of the earth. There are two things in these words:
1. The character which the apostle gives of these sufferers; The world was not worthy of them.
2. The remainder of their sufferings which he would represent; They wandered in deserts, etc.
1. Their character is, that the world was not worthy of them. By the world, not the fabric of heaven and earth is intended. For in that sense God hath appointed this world for the habitation of his people; it is therefore meet for them and worthy of them, whilst their mortal life is continued. And therefore our blessed Savior affirms, that he did not pray that God would take them out of this world, but only that he would keep them from the evil that is in it, Joh 17:15. Nor by the world is merely intended mankind living in the world. For under that consideration they are meet for society, and may have good done unto them by the people of God, Mic 5:7. But by the world is understood the inhabitants of it, in their interests, designs, ends, and actings, their successes in them, and advantages by them, as they are opposite unto the true interest of the church and people of God. In this sense, the world hath a high opinion of itself, as possessed of all that is desirable, despising and hating them who are not in conjunction with it in these things: the world in its power, pride, pomp, enjoyments, and the like.
Of this world it is said, that it was not worthy of those sufferers. It was not so in the ages and seasons wherein they lived; nor is so of them who suffer in any other age whatever. The world thinks them not worthy of it, or to live in it, to enjoy any name or place among the men of it. Here is a testimony given to the contrary, that the world is not worthy of them. Nor can any thing be spoken to the greater provocation of it. To tell the great, the mighty, the wealthy, the rulers of the world, that they are not worthy of the society of such as in their days are poor, destitute, despised, wanderers, whom they hurt and persecute, as the offscouring of all things, is that which fills them with indignation. There is not an informer or apparitor but would think himself disparaged by it,. But they may esteem of it as they please; we know that this testimony is true, and the world one day shall confess it so to be. And we must see in what sense it is here affirmed.
Chrysostom and the Greek expositors after him, suppose that a comparison is here made between the worth of the world and that of suffering believers; and that the apostle affirms that these sufferers, yea, any one of them, is more worth than the whole world. This may be true in some sense; but that truth is not the sense of this place. For the design of the apostle is to obviate an objection, that these persons were justly cast out, as not worthy the society of mankind; which he doth by a contrary assertion, that the world was not worthy of them. And it was not so in two respects:
(1.) It was not worthy of their society, or to have converse with them; no more than slaves are worthy of or meet for the society of princes. For he speaks of the world as it is engaged in persecution; and so it is unworthy of the converse of persecuted saints.
(2.) It is not worthy of those mercies and blessings which do accompany the presence of this sort of persons, where they have a quiet habitation. And,
Obs. 1. Let the world think as well, as highly, as proudly of itself as it pleaseth, it is, when it persecutes, base and unworthy of the society of true believers, and of the mercies wherewith it is accompanied. And,
Obs. 2. Gods esteem of his people is never the less for their outward sufferings and calamities, whatever the world judgeth of them. They cannot think otherwise of them in their sufferings than they thought of Christ in his. They did esteem him stricken, smitten of God and afflicted, Isa 53:4; as one rejected of God and man. Such is their judgment of all his suffering followers; nor will they entertain any other thought of them. But God is of another mind.
2. Having given this character of these poor sufferers, he proceeds to issue his account of their sufferings, and that in a further description of that wandering course of life which he had before ascribed unto them. And first he asserts again, that they wandered, and then gives an account of the places wherein they wandered, and. where they disposed of themselves in their wanderings.
That which he had before expressed by , they went up and down, he ere doth by ; that is, directly, they had an erratical motion, wandered without any certain rule or end, as unto any place of rest. I showed before how they were driven from cities, boroughs, towns corporate, and villages also, partly by law, partly by force. What now remains for them to betake themselves unto but deserts, solitary and uninhabited places. But whereas the continuance of human life is not capable of perpetual actual wandering up and down, but must have some place of rest and composure, the apostle distributes the places of their wandering state under two heads, suited unto these two acts of motion and rest. Of the first sort were deserts and mountains, uninhabited wastes; and of the latter, were the dens and caves that were in them. By deserts and uninhabited mountains, all know what is intended; and they did abound in those parts of the earth wherein these things were acted. There is no need of any exact distinction of dens and caves, neither will the signification of the words afford it; though possibly one may signify greater, the other lesser subterraneous receptacles: but the common use of the first word seems to denote such hollow places under the ground as wild beasts have sheltered themselves in from the pursuit of men.
This was the state of these servants of the living God: when they were driven from all inhabited places, they found no rest in deserts and mountains but wandered up and down, taking up dens and caves for their shelter. And instances of the same kind have been multiplied in the pagan and antichristian persecutions of the churches of the new testament.
That no color is hence given unto a hermitical life by voluntary choice, much less unto the horrible abuse of its first invention in the Papacy, is openly evident. And we may learn, that,
Obs. 3. Ofttimes it is better, and more safe for the saints of God, to be in the wilderness among the beasts of the field, than in a savage world, inflamed by the devil into rage and persecution.
Obs. 4. Though the world may prevail to drive the church into the wilderness, to the ruin of all public profession in their own apprehension, yet it shall be there preserved unto the appointed season of its deliverance; the world shall never have the victory over it.
Obs. 5. It becomes us to be filled with thoughts of and affections unto spiritual things, to labor for an anticipation of glory, that we faint not in the consideration of the evils that may befall us on the account of the gospel.
Fuente: An Exposition of the Epistle to the Hebrews
world
kosmos = mankind. (See Scofield “Mat 4:8”).
Fuente: Scofield Reference Bible Notes
whom: 1Ki 14:12, 1Ki 14:13, 2Ki 23:25-29, Isa 57:1
wandered: 1Sa 22:1, 1Sa 23:15, 1Sa 23:19, 1Sa 23:23, 1Sa 24:1-3, 1Sa 26:1, 1Ki 17:3, 1Ki 18:4, 1Ki 18:13, 1Ki 19:9, Psa 142:1, *title Psa 142:2-7
Reciprocal: Jdg 6:2 – dens 1Sa 13:6 – in caves 2Sa 15:20 – go up and down Job 15:23 – wandereth Job 24:8 – embrace Job 30:3 – fleeing into Psa 56:8 – tellest Psa 107:4 – wandered Pro 28:12 – but Isa 2:19 – And they Jer 41:9 – because of Gedaliah Eze 34:6 – wandered Rev 6:15 – hid
Fuente: The Treasury of Scripture Knowledge
SAINTS OF GOD
Of whom the world was not worthy.
Heb 11:38
This chapter contains the roll of the sacramental host of Gods elect, who suffered many things for Him, but they glorified Him in and through all they suffered.
I. They were the favourites of the Lord.Called by His sovereign love, redeemed by the precious blood of His Son, enlightened and sanctified by His holy Spirit, they were made His children, adopted into His family, exalted to be His heirs. So He fulfilled His pledge to them (2Co 6:17-18).
II. They were lights of the world.Their Father was called the Father of Lights, and having such intimate fellowship with Him, they walked in the light, even as He is in the light.
III. They were the blessings of the world.Such emphatically were Enoch, and Abraham, and Job, and Joseph, and Moses, and Daniel, and the Apostles; and such, indeed, were all the saints with and after Him. They were steadfast, immovable, always abounding in the work of the Lord.
(SECOND OUTLINE)
SAINTS IN THE WORLD
The saints of old trusted in Jehovah, and possessed his mind, and hence were fearless and patient. They developed their superior virtues when made to pass through the fire.
I. They were slighted by the world.Though they endeavoured to benefit the world, the world cared neither for their motives and efforts, nor for their persons; nay, they were reckoned the off-scouring of all things, and left destitute to wander in deserts and on mountains, in dens and caves of the earth.
II. They were persecuted by the world.This was inevitable, for they who slight and despise those who are better than themselves are sure to annoy and ill-treat them. Such verily is the testimony of this chapter (Heb 11:35; Heb 11:37). But all this practical hatred, all this evil usage, though very hard to bear, was charged with blessedness to them (St. Mat 5:10; Mat 5:12). When earth was shut against them, heaven opened to them.
III. They were martyred by the world.Martyrdom came into the world when the world was young. The first man that died, says Bishop Hall, died for religion; and then he asks, Who dare measure Gods love by outward events when he sees wicked Cain stand over bleeding Abel, whose sacrifice was first accepted, and then himself was sacrificed? Ever since then the saints have suffered in battalions; yet, they counted not their lives dear unto them; and though they died in torments they always died in triumph.
(THIRD OUTLINE)
THE STRENGTH OF THE SAINTS
These saints of whom the world was not worthy, and who suffered persecution and death, were sustained by invisible means.
I. They were strengthened by Divine faith.By this they saw the precious things of God in the light of His own Word and by the illumination of His own Spirit.
II. They were animated by Divine grace.When this first entered their soul, it did not lie dormant there, as it is not a sleepy habit, but an active principle. Less grace was discovered to them than to us. They knew a portion only, but accomplished much by the little they knew.
III. They were cheered by the Divine presence.The ark of the covenant of the Lord cheered the desponding Israelites. If the mere symbol of the Divine presence gladdened the Hebrew warriors, how much more must the Divine presence Itself have inspired those saintly ones of whom the world was not worthy!
Fuente: Church Pulpit Commentary
Heb 11:38. Of whom the world was not worthy. The world of mankind that mistreated those faithful servants of God was not fit to have their presence. They wandered in these places to escape their enemies. (See Jdg 6:2 and 1Sa 13:6.)
Fuente: Combined Bible Commentary
Heb 11:38. . . . In caves (clefts of the mountain, ending in chambers); in holes, openings of any kindtrue of Elijah at Horeb, of Elisha at Carmel, and of the prophets hidden by Obadiah.
Fuente: A Popular Commentary on the New Testament
A Better Thing Is Provided for Those Following Christ
So, the Hebrew Christians who read this book had a better thing provided for them. They had seen, or knew of, the coming of the Messiah and they had a better covenant ( Luk 10:24 ). Their sins could not be completely removed without Christ, but neither could the men of faith fully reach perfection until Christ had died. So, the men of faith were faithful to the end, yet we have something better than they. For this reason, the writer called on his readers to be, at least, as faithful as the men previously listed ( Heb 11:38-40 ).