7. Noah. Gen. vi.
Being warned of God (xpnpaticbeis). Of God is not in the text. See on Matt. ii. 12; L. ii. 26; Acts xi. 26; and comp. Heb. viii. 5.
Of things not seen as yet (zep) trav undérw Brerropevar). Const. with edrAaBnbels, and rend. “by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark,” ete. Thus ypnparicbels warned is taken absolutely.* The things not seen were the well-known contents of the revelation to Noah, Gen. vi. 13 ff., as appre- hended by Noah’s faith.
Moved with fear (evAaGnGels). N.T.°. Often in Class. and LXX. See on evrAdBea godly fear, ch.v.7. The A. V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God’s word.
Prepared (xatecxevacev). Built and equipped. See on ch. ili. 3.
An ark («iBorov). Originally, a wooden chest. Also of the ark of the covenant in the temple and tabernacle, as ch. ix. 4; Apoc. xi. 19. Of Noah’s ark, Matt. xxiv. 38; L. xvii. 27; 1 Pet. iii. 20. Adpvak a chest is found in Class.
* The more usual interpretation is that of the A.V. But, as was long ago discerned by Grotius, and is clearly shown by Weiss and yon Soden, the sub- jective negative undérw agrees much better with the subjective quality (rever- ent care) than with the announcement of an objective fact (being warned of things, etc. ).
Ca, XE] THE EPISTLE TO THE HEBREWS. 517
in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark:
“Ore Adpvaxt év Sardardég dvenos Bpéue wvéwy xk. 7. Xr.
Also of the ark of Deucalion, the mythic Noah.
By the which (&’ js). By faith: although some refer it to the ark.
He condemned the world (xatéxpivey tov xéopov). His faith was exhibited in building the ark on the mere strength of God’s declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the con- demnation of the world to destruction. World is to be taken as in 2 Pet. ii. 5. It is not used in Hebrews in the ethical sense so common in John and Paul—the world as alien from God. The meaning of the statement is not that Noah con- demned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Matt. xii. 41; Rom. ii. 27.
And became heir (cal —éyévero kAnpoveuos). This is not an independent clause, but is dependent on &v iis by which. It is connected by xai with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. ‘The literal sense of heir must not be pressed. Certainly not “inherited the righteousness of Abel and Enoch.” But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that “he walked with God,” Gen. vi. 9. Because of this fellowship he was a son of God and an heir of righteousness.
Of the righteousness which is by faith (rs cata riot Sicatocvvns). Inthe O. T. Noah is the first to receive the title of Sékasos righteous, Gen. vi. 9; comp. Ezek. xiv. 14, 20; Sir. xliv. 17. Kara miotiy, lit. according to faith, comp.
518 WORD STUDIES IN THE NEW TESTAMENT. (Cu. XI.
Matt. ix. 29; Tit. i.1,4. Paul has dccatootvyn and Sfcatos from or out of faith (é« mlotews), by faith (dia rictews), founded on faith (émt tn mlorer), and of faith (mlotews), none of which are found either in Hebrews or in the Pastorals. Kara riot signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul’s, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Rom. iv, is at pains to show that the Christian conception of right- eousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteous- ness for the men of both dispensations— according to faith. Hence, like Paul, he cites the words of Hab. ii. 4. See ch. x. 88.