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Noah "became heir of the righteousness which is by faith" (verse 7).
Abraham "was called to go out into a place which he should after receive for an
inheritance" (verse 8).
Isaac and Jacob are mentioned as dwelling in tents, heirs with Abraham of the same
promise, and looking for a city which hath foundations, so emphasizing their pilgrim
character. Sarah and Abraham are by this arrangement brought together in the centre.
Here resurrection is the theme.
Sarah "received strength to conceive seed . . . . . of . . . . . him as good as dead"
(verses 11,12).
Abraham "offered up his only begotten son . . . . . accounting that God was able to
raise him up, even from the dead; from whence also he received him in a figure"
(verses 17-19).
Isaac and Jacob are both mentioned together in connection with blessing that
overruled the flesh.
Isaac "blessed Jacob and Esau concerning things to come" (verse 20).
Jacob "blessed both the sons of Joseph" (verse 21).
Joseph and Moses are both closely associated with Egypt. Joseph spoke of the exodus
of the children of Israel (verse 22). Moses turned his back upon the treasures of Egypt
(verse 26). Israel and Rahab conclude the series. Both are associated with the fall of
Jericho and with being spared during judgment. Israel were saved, while Egypt's
firstborn perished and the Egyptians were drowned in the Red Sea (verse 29). Rahab
"perished not with them that believed not" (verse 31). Thus we have the perfect white
light of faith split up into its seven parts:
A | Faith in connection with DEATH--Abel and Enoch.
B | Faith in connection with INHERITANCE--Noah and Abraham.
C | Faith in connection with PILGRIMAGE--Isaac and Jacob.
D | Faith in connection with RESURRECTION--Sarah and Abraham.
C | Faith in connection with BLESSING--Isaac and Jacob.
B | Faith in connection with EGYPT--Joseph and Moses.
A | Faith in connection with DELIVERANCE--Israel and Rahab.
The three chief features, viz., beginning, middle, and end, emphasize death,
resurrection, and deliverance.
A principle of interpretation.
The way in which we are to interpret this series is suggested in Heb. 12: 24.
Concerning Abel's faith Heb. 11: 4 says, "he being dead yet speaketh" and in Heb. 12: 24
we read of the blood of sprinkling that "speaketh better things than Abel". Here is a
principle of interpretation. Heb. 11: are types; "the better things" are found in Christ.
We can say that Christ's well-pleasing walk speaketh "better things" than that of Enoch,
and so of all the rest. It is helpful to see the rays of light separated and set forth in this
example, but their chief good is that they enable us the better to appreciate the fullness
that there is in Christ.