According to the A.V., verse 3 turns aside to speak of the creation of `the worlds'. It is reserved for the

speculative mind of man to conceive of `worlds'. Scripture speaks of the `world'. Material creation, however, is not

in view here. An `age' was drawing to an end. A dispensation that was secret was about to be introduced. The

Hebrew believer could see nothing tangible; things were being shaken, and the apostle draws attention to the fact

that:

`By faith we understand that the ages were readjusted by the word of God, so that things which are seen were not made

of things that do appear' (Heb. 11:3 not AV JP).

The word translated `framed' in the A.V., and which we render `readjust' is katartizo, and occurs in Hebrews

10:5, where it is translated `prepared'; also in 13:21, where it is translated `perfect'. In both passages `adapt' seems

the best translation. That there is a sense of repairing or readjustment in the word can be seen in Matthew 4:21, the

first occurrence, where it is translated `mending', and in Galatians 6:1 where it reads `restore'. The peculiar work of

the gifts of the ascended Lord at the inauguration of the new dispensation seems to combine both words. The

apostles, prophets, evangelists, pastors and teachers of Ephesians 4 were to `readjust and adapt the saints' owing to

the cleavage that had come at Acts 28.

The Hebrew believers were being shown that a change was imminent. The setting aside of Israel involved a

change in the economy of the ages. Not only had these Hebrew believers to have a faith that could grasp the

realities while the types and shadows passed away, but they must be prepared to exercise a faith that would appear to

have nothing substantial beneath it, except the bare Word of God, and the blessed hope of resurrection. This faith

saw no immediate `land' or accessible `city', saw no evident prosperity, no `milk and honey' as a reward for

faithfulness and obedience. All its possessions were afar off, and those who were exhorted to `live by faith' were

also told of those who `died in faith' without having received the promises, but who saw them `afar off'.

These words, weighty in themselves, introduce the seven-fold series of those who each in their turn set forth

some one aspect of that faith which in its perfection was exhibited in Christ.

The first of the series of examples of perfected faith that is given in Hebrews 11 is the two-fold witness of Abel

and Enoch, who, though unlike in some respects, are alike in this that they both have to do specifically with death in

connection with their faith. Let us give attention in the first instance to the witness of Abel.

The first feature of perfected faith emphasizes the Atonement. Elsewhere we have drawn attention to the two

words that mark the difference between Redemption (exodus = a leading out), and Atonement (eisodos = a leading

in). Abel does not speak so much of redemption from sin, as access and acceptance. There are many things that

belong to the life of faith, but all service, witness, suffering or warfare are secondary when compared with Abel's

initial witness, which gives first place to the recognition of the claims and provision of the holiness of God. Enoch's

faith corresponds with this in the fact that it emphasizes both the walk that is pleasing to God, and further that `he

that cometh to God must believe that He is'.

`By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was

righteous God testifying of his gifts; and by it he being dead yet speaketh' (Heb. 11:4).

Here the good report becomes both `witness' and `testifying', and the correction should be made in our

translation of the passage. We must turn to Genesis in order to see for ourselves the record that is referred to here:

`And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. And

Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel

and to his offering: but unto Cain and to his offering He had not respect ... If thou doest well, shalt thou not be

accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule

over him' (Gen. 4:3-7).