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things which are seen were not made of things that do appear" (Heb. 11: 3).
The word translated "framed" in the A.V., and which we render "readjust", is
katartizo, and occurs in Heb. 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 readjusting in the word can be seen in Matt. 4: 21, the
first occurrence, where it is translated "mending", and in Gal. 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 apostle, prophets, evangelists,
pastors and teachers of Eph. 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 blessed hope of resurrection.
This faith saw no "land" or "city", saw no evident prosperity 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.
#48. The perfecting of faith
Abel's offering (11: 4).
pp. 75 - 79
The first of the series of examples of perfected faith that is given in Heb. 11: is the
twofold witness of Abel and Enoch, who though unlike in some respects, are alike in this
that they both have to do specifically with the 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 (eisodus = 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