text:
Chapter 11 is the "faith chapter" of the Bible.[ 1 ] It is sometimes called the "Hall of Faith." First of all, faith is explained. Then the readers are taken back to the very creation to understand that "The worlds were framed by the word of God." This is followed by the pre-flood history of man, Cain and Abel, Enoch and Noah. Five verses describe the faith of Abraham and Sarah down to Joseph. The faith of Moses and his parents are featured. Other patriarchs and faithful people are honored in the last section.
Chart HEBREWS 11 OUTLINE
1. What faith is (Heb 11:1-3).
2. Faith before the flood (Heb 11:4-7).
3. Abraham and Sarah's faith (Heb 11:8-12).
4. The home of the faithful, the city of God
(Heb 11:13-19).
5. The faith of other patriarchs (Heb 11:20-22).
6. The faith of Moses (Heb 11:23-28).
7. The faith of Israelites from Egypt to Canaan
(Heb 11:29-31).
8. Other faithful people (Heb 11:32-39).
9. Relationship of Christ to faith (Heb 11:40).
11:1 Now faith is the substance of things hoped for, the evidence of things not seen.
Now faith.[ 2 ] The faith, belief and firm conviction of the patriarchs prefigures the faith of Christians. They had a strong confidence in the future that God promised. So do Christians. Through the patriarchs Christ came. For the ancient men and women of faith many things were "not seen." Life and immortality had not then been brought to light through the gospel (2Ti 1:10). They could not see the fulfillment of OT types. Christ had not been designated the Son of God with power by the resurrection from the dead (Ro 1:4). They were unaware of the persecution to be endured by NT saints. They did not know of the faith-inspiring conversion of Saul of Tarsus. But they had the promises of the "things hoped for!" Yes, many OT men and women had a giant faith that saw them through trials, the like of which our little problems and hurdles are dwarfs. And what did their faith consist of? God spoke. They heard. They believed. They obeyed His word as the truth by which to live and die.
Chart FAITH DEFINED
(Heb 11:1)
1. A firm conviction producing a full acknowledgement of God's revelation or truth.
a. Rejecting what is false (2Th 2:11).
b. Believing the truth (2Th 2:12).
2. A personal surrender to Christ.
a. But as many as received Him, to them He gave the right to become children of God, to those
who believe in His name (Joh 1:12).
3. Conduct inspired by such surrender.
a. For we walk by faith, not by sight (2 Co 5:7).
(Adapted from Vine 401)
Is the substance [is assurance, the foundation, the substantiating].[ 3 ]
According to Arndt and Ginrich, HUPOSTASEI may have been mistranslated here
in most versions. They also question the rendering "confidence" or "confident
boasting" in 2 Corinthians 9:4; 10:17; Hebrews 3:14. They say it should be
"situation, condition" or "frame of mind." HUPOSTASIS assurance, substance,
hypostasis has been used before by the writer of Hebrews. Christ was said to be
the image of God's HUPOSTASEOS or essential nature (Heb 1:3). In a more
difficult passage, Christians are told to hold fast to their HUPOSTASEOS, their
essential nature, condition of heart, state of confidence and assurance=salvation
firm unto the end (Heb 3:14; see footnote 3).
Faith in things hoped for is as real as if they are actually achieved and
accomplished. True, they must still become realized or fulfilled but faith gives
them substance. For the believer faith brings ideas and hopes into actuality.
Things God wants Christians to believe will eventually become reality for them.
A strong faith regards future events as already happening. We walk by faith (2Co
5:7) and we add the Christian graces to it (2Pe 1:5-11).
Of things hoped for.[ 4 ] The Holy Spirit does not use the word hope in the sense
of wishful thinking but as absolute and certain expectation. The remainder of
chapter 11 discusses the patriarchs whose faith "was fixed upon a future and
unseen good."[ 5 ] Their faith is a type of our faith (see notes on Heb 12:1, 2).
The evidence [a, the conviction].[ 6 ] It is beyond man's capabilities to travel into
the glories of heaven and then return to earth to share the first-hand experience.
But the sure word of God describes heaven. Christians believe it. The more they
study the Bible the more certain they are of its truth in everything. Because of
implicit trust in God's word, they have not the slightest doubt about "things not
seen." Spiritual, "unseen" truths are strongly held because one simply takes God
at His word. It is this kind of belief in God's commands that motivated men and
women to endure torture and death rather than commit sin or even pretend to do
so (see note on verse 35).
Of things not seen [of things not seen].[ 7 ] Things unseen include all God's
blessings both past, present and future that are invisible to man. The OT saints
had such a strong trust in God's promises that, to them, the unseen future was
real. For example, Abraham believed God's promise so strongly that he postulated
God would fulfill it by a literal resurrection of Isaac (see note on verse 19).
Moses believed in God so implicitly that, at age eighty, he led a million
murmuring Israelite slaves out into a wilderness where he served as their leader
for forty years. Most likely he had not even seen the promised land until, near
death, God allowed him to view it from Mount Nebo (De 34:1, 2; see note on Heb
11:27; chart THINGS NOT SEEN, FAITH OF THE ELDERS and FAITH IN
THE UNSEEN at verse 6).
11:2 For by it the elders obtained a good testimony.
For by it [for therein, in this, for in the power of this].[ 8 ] "It" refers to faith
(verse 1).
The elders [the men of old].[ 9 ] God's approval of the obedience of the men and
women of old provides the evidence mentioned in verse 1. Several of the OT
faithful were heroes to the early Jewish Christians.
Obtained a good testimony [had witness borne to them, gained, received,
have obtained, testimony, a good report, approval, divine approval].[ 10 ] God
gave His stamp of approval to OT men and women of faith (see note on verse 39).
He does the same today. "The Lord knows those who are His" (2Ti 2:19).
11:3 By faith we understand that the worlds were framed by the word of
God, so that the things which are seen were not made of things which are
By faith we understand [through faith we apprehend].[ 11 ] Faith has a rational
basis. It helps to understand the unseen. For example, people are able to perceive
something about the creation which, at present, is scientifically non-repeatable.
That the worlds [that the world].[ 12 ] Although the Greek word for "worlds"
primarily indicates "ages" or successive periods of time, in this verse we
understand it to denote the physical universe with its characteristic dimension of
space-time (see Ge 1:1; Joh 1:1-3). Although "worlds" primarily means "ages,"
to some students, the plural suggests that there are other planets with life or that
there are other dimensions of reality. My own view is that the present verse
describes the earth and heavens.
Were framed [have been, was, created, prepared].[ 13 ] The perfect tense
suggests that things created now exist. They have been fitted, adjusted and
splendidly arranged.
The Greek perfect tense suggests that the present state of the universe is resultant
from what God set in order at creation. There was no whimsy or caprice with
God. The universe was not created haphazardly or without purpose. As Albert
Einstein said, "The Lord God does not throw dice."
By the word of God [by the word of God].[ 14 ] The word of God here is not LOGOS as in John 1, but RHEEMATI order, command. The power of God's word in creation is beyond comprehension. He spoke and things were created. He said, "Let there be light" and there was light (Ge 1:3).
The awesome magnitude of power in God's word at creation is available in the
gospel which is the power of God for salvation (Ro 1:16).
So that the things which are seen were not made of things which are visible
[so that what, that which, is seen, things seen, hath not been, was not, made,
should not take its origin, from, out of, things, which appear, do appear].[ 15 ]
Is the Holy Spirit hinting at the mass-energy relationship known as E=mc2?[ 16 ]
The material universe did not exist from the eternal past. It had a beginning. At
the creation, matter came to be as a result of God's mighty invisible energy.[ 17 ]
One has to become an atheist in order to believe strictly in an evolutionary
universe without a beginning.
11:4 By faith Abel offered to God a more excellent sacrifice than Cain,
through which he obtained witness that he was righteous, God testifying of his
gifts; and through it he being dead still speaks.
By faith Abel offered to God [by faith Abel offered unto God].[ 18 ] Abel,
second son of Adam and Eve, was "a keeper of sheep" (Ge 4:2). He offered to
God "of the firstborn of his flock" which was acceptable (Ge 4:4). His sacrifice
was offered "by faith." Inasmuch as faith comes from hearing the word of God
we may infer that God had communicated with him (see Ro 10:17). He knew
God's will and heeded it. He believed God and obeyed Him (see Ro 4:3; compare
Jas 2:20-26). His deeds were righteous (1Jo 3:12). Jesus called him "righteous
Abel" (Mt 23:35). For this very reason, he was murdered by Cain, his elder
brother (Ge 4:8).
A more excellent sacrifice than Cain [a better sacrifice than Cain did].[ 19 ]
We know that Abel's bloody sacrifice was acceptable.[ 20 ] Later, it was revealed
that "Without shedding of blood there is no remission" (Heb 9:22; compare Le
17:11). The old-time preachers may have been right when they said Cain's
offering was rejected because God required a bloody sacrifice. However, I have
found no firm evidence that the offerings of Cain[ 21 ] and Abel[ 22 ] were sin
It may be that Cain's offering was rejected because he offered that which was not authorized.[ 23 ] Yet, under Moses, offerings from "the fruit of the ground" were acceptable (see Ex 29:41; 30:9; 40:29; Le 2:1-16; 5:13; 6:14-23; 7:9, 10, 37; 9:4, 17; 10:12; 14:10, 20, 21, 31; 23:13-18, 37, etc.). Perhaps Cain's attitude was bad from the very beginning of his worship. At least, it was wrong when he became angry and murdered Abel. He may have disobeyed one or more of God's instructions not even related to the type of sacrifice.[ 24 ]
We know that Cain did not offer "by faith." That was enough to cause his
worship to be rejected.
Through which he obtained witness [by which he received, he had, testimony
borne to him, approval].[ 25 ] Abel obtained testimony when God testified about
his gifts (see note below on God testifying of his gifts).
That he was righteous [as righteous, of being righteous].[ 26 ] Testimony that
Abel was righteous was given by Christ when He said,
God testifying of his gifts [God bearing witness, bearing testimony to, in
respect of, by accepting, his gifts].[ 27 ] God revealed His acceptance of Abel's
gifts. "And the LORD respected Abel and his offering" (Ge 4:4). God may have
given immediate testimony of Abel's offering. Jewish tradition says fire came
down from God and consumed it (compare 1Ki 18:38).
And through it [but through his faith, and by it].[ 28 ] The word "faith" has
been appropriately supplied by some translators because of a comparison with
verses 1 and 2. Others have proposed that it would be proper to supply "offering"
or "testimony."
He being dead [he died, having died].[ 29 ] Abel's blood cries from the ground (Ge 4:10). He speaks to us through the Scriptures. His faith and righteousness as well as his murder are revealed to us. Did his blood cry for vengeance (compare Ro 12:9; Re 6:10)? God said to Cain:
The Hebrew writer exalts the blood of Christ far above that of Abel.
Still speaks [yet speaketh, he is still speaking, he yet speaks].[ 30 ] By
metonymy, his blood speaks. It continues to speak. What he says now comes to
us only through the Scriptures.
We all shall die unless Christ comes first (1Th 4:16, 17; Heb 9:27). It behooves
us to leave behind something that will "speak" for us (see charts SPEAKING
AFTER DEATH A and B).
11:5 By faith Enoch was taken away so that he did not see death, "and was
not found, because God had taken him"; for before he was taken he had this
testimony, that he pleased God.
By faith Enoch was taken away [by faith Enoch was taken up, was
translated].[ 31 ] Brief information is given about Enoch's translation in Genesis.
And was not found because God had taken him [and he was not found
because God had translated him].[ 35 ] An extensive search may have been made
for Enoch as it was for Elijah (2Ki 2:17), but whether or not the countryside was
combed for him is immaterial. His body was never found.[ 36 ] It was missing.
This is significant.
Yet somehow the disappearance of Enoch's body must be accounted for.
Coffman put it this way.
For before he was taken [that before, now before, his translation, his being
taken up].[ 38 ] During his earthly lifetime, God revealed to Enoch that he was
pleasing to Him. Afterward he, like Elijah, was "taken" from his contemporaries
or "taken up" from the earth (2Ki 2:10).
He had this testimony [he has, hath had, the testimony, the witness, witness borne to him, he was attested].[ 39 ] The witness borne to Enoch is recorded in Scripture (see chart ENOCH PLEASED GOD). All are programmed to die (Heb 9:27). In a manner like the translation of Enoch and Elijah the saints of God will be received "to glory" (Ps 73:24).
That he pleased God [that he was, had been, well-pleasing to, unto, as
having pleased, God].[ 40 ] Christians who walk by faith are pleasing to God (see
note on 2Co 5:7; charts WALKING WITH GOD=PLEASING GOD A and B).
It is impossible to please Him without faith (Heb 11:6). Faith in Him involves
faith in Christ (Joh 14:1). We have peace with Him through our Lord Jesus Christ
(Ro 5:1). Faith in Him implies faith in His word. Hence to be pleasing to Him,
one must have faith in God and have faith in His word.
But without faith [without, and without, faith].[ 41 ] The kind of faith implied
here is an active, obedient faith that takes God at His word. Every example of
faith in this chapter is of that variety.
It is impossible [it is not possible].[ 42 ]
To please Him [to be well-pleasing unto him].[ 43 ] No matter when or where
a person does anything that action will not be pleasing to God if he does not have
For he who comes to God [for he that cometh, draws near, for whoever
would draw near, to God].[ 44 ] In the context of Hebrews, coming to God implies
the seeking of forgiveness of sins and the fellowship with Him resulting from that
Must believe that He is [must believe that he exists].[ 45 ] Note how the Holy
Spirit makes faith and belief equivalent: Without faith . . . must believe.
And that He is a rewarder [and that he rewards].[ 46 ] He who comes to God
must accept the fact that God is the moral governor of the universe. The fact that
God is a rewarder implies that He not only exists but is morally active. The idea
of reward and punishment is taught in Scripture (see 1Co 9:17; 2Jo 8; Re 22:12;
chart GOD IS A REWARDER).
Of those who diligently seek Him [of them, that, seek, earnestly seek, after
him, seek him out].[ 47 ] Although no special word for "diligently" is in the Greek
text the idea is implied. The NKJV does well to carry it. A half-hearted seeking
for God is not really sufficient. One must put forth effort and diligently seek him
(see chart SEEKING THE LORD [TO SERVE HIM] (A and B; SEEKING
11:7 By faith Noah, being divinely warned of things not yet seen, moved with
godly fear, prepared an ark for the saving of his household, by which he
condemned the world and became heir of the righteousness which is according
to faith.
By faith Noah.[ 48 ] Noah was warned by God about the flood some 120 years
before it occurred (see Ge 6:3, 13, 14).
Being divinely warned [being warned of God, by God, oracularly warned].[ 49 ]
Inherent in the NT usage of the Greek word CHREEMATISTHEIS being warned
is the divine element, that is, being divinely warned. The warning Noah received
was of divine origin. Marvin Vincent is right in saying that the words "of God"
are not in the text. However, every time the Greek term is used in the NT, the
context implies that the warning is from God (see Mt 2:12, 22; Ac 10:22; Heb
8:5; 12:25). Many translators understanding this have wisely supplied "by God"
or "divinely" (see charts DIVINE WARNINGS A and B; note on
CHREEMATISAI CHRISTIANOUS were called Christians at Ac 11:26).
Of things not yet seen [concerning events not seen as yet, as yet unseen].[ 50 ]
God said to Noah:
He said further:
If Noah had been disposed to disbelieve, he could have used several excuses for
not building an ark. He had never even seen a flood. He probably had never seen
rain.[ 51 ] "Sixteen hundred years" of "quiet" history argued against catastrophism.
He felt pressured by "wise" scoffers who ridiculed the idea of a coming flood.
Moved with godly fear [took heed, moved by fear].[ 52 ] In Hebrews 5:7, we
noted that Christ was heard because of His piety, godly fear or reverent
submission (compare Heb 12:28). Noah was warned by God and he was
motivated, in part, by a healthy fear of Him. He reverenced His word and
carefully obeyed it.
Prepared [and constructed].[ 53 ] Noah did exactly what God told him to do.
He built the ark of gopher wood with rooms and three decks, one door and one
window. He covered it inside and out with pitch. It size was 300 x 50 x 30
cubits (Ge 6:14-16). It had a capacity of more than 15,000 gross tons.[ 54 ]
An ark.[ 55 ] Jesus believed the story of Noah and the ark. He said:
Peter states that salvation by baptism is the antitype of the salvation of the flood
(1Pe 3:20).
For the saving of his household [to the saving of his house]. Notice that Noah
had to do something in order to be saved from the water of the flood. Suppose he
had argued like some modern theologians that God would take care of everything.
To do any work on the ark would deny the "all-sufficiency of God."
By which [through which, by this, by the which].[ 56 ] God puts Noah in the same class as Daniel and Job when He gives His evaluation of him through Ezekiel:
He condemned the world.[ 57 ] Noah did not condemn it by shutting the door of
the ark. God did that (Ge 7:16). He condemned the world by his tireless
preaching (2Pe 2:5). He condemned it by example and implication. The righteous
were saved in the ark. The unrighteous were condemned to perish outside in the
flood. On the judgment day, the men of Nineveh shall condemn the generation
that rejected Christ (Mt 12:41). Similarly, the physically uncircumcised Law
keeper will condemn the circumcised transgressor (Ro 2:27).
And became heir [and became an heir].[ 58 ] The Greek word "heir" suggests
simply becoming a recipient. Noah received righteousness. That is, his sins were
forgiven ultimately and finally through Christ.
Of the righteousness which is according to faith [of the righteousness which
is by, which comes by, faith].[ 59 ] Although God "respected" or had "regard for"
Abel's sacrifices (Ge 4:4) and Enoch "walked with God" (Ge 5:24), Noah is the
first man called "just" or "righteous" by Moses (Ge 7:1). Much later, Peter called
Abraham's nephew "righteous Lot" (2Pe 2:7).
Later on, Ezekiel again speaks of Noah's righteousness (Eze 14:14). His
righteousness was according to faith. For man, there is no other kind (Ro 1:17).
Faith works, acts and obeys (see Ga 5:6; Jas 2:17-26).
11:8 By faith Abraham obeyed when he was called to go out to the place
which he would receive as an inheritance. And he went out, not knowing
where he was going.
By faith Abraham.[ 60 ] There is more involved here than the change of a name
from Abram[ 61 ] to Abraham (see Ge 17:5). This great man trusted in the unseen
future that God had promised. He continued to obey because of that trust. He is
an inspiration for people today just as he was for the Hebrew Christians, some of
whom were "chips off the old block" or "off the old rock" (implied in the
following quotation). The people needed such a hero of faith as Abraham to
A command from God to Abraham was enough. He was to receive land but at
that early date, apparently, he had no detailed promise of it (but see Ge 12:7).
When he was called [being called].[ 64 ] Abraham was called from Ur (Ac 7:1-4;
Ge 11:31) and Haran (Ge 12:1-4).
To go out [to go].[ 65 ]
To the place which he would receive [into, unto, a place he was, which he
was, to receive, should after receive].[ 66 ] Abraham was commanded to go to the
place God would show him (Ge 12:1-3). Later on, he would be told that he would
receive it as an inheritance.
As an inheritance [for an inheritance].[ 67 ] The present verse describes a later
appearance than that of Genesis 12:1-3. Abram, Sarai and others departed from
Haran and journeyed into Canaan. The land promise was then given to Abraham
as first recorded in Genesis 12:7. The promise that the land would be given to
"you and your descendants" was renewed in Genesis 13 after Lot had pitched his
tent toward Sodom. It was repeated at least twice more in Genesis 15 and 17.
And he went out [and he went, and went out].[ 68 ] Abraham started off toward
Canaan. Each step he took toward the promised land was a step of obedience.
At age 75, he left Haran for Canaan as a nomad. He moved about as a migrant.
He was an alien, a foreigner with nothing more than a temporary home. The
privileges of citizenship or permanent residency were not his.
Not knowing.[ 69 ] God told Abraham to go forth from his country and relatives
"to land that I will show you" (Ge 12:1). Evidently, he had never seen the land
of Palestine before. He did not even know where he was going. God would
"show" it to him.
Where he was going [not knowing whither he went, where he was to go].[ 70 ]
The Greek present tense allows us to picture Abraham on his way. See the
caravan as it journeys from Ur toward Canaan.
11:9, 10 By faith he dwelt in the land of promise as in a foreign country,
dwelling in tents with Isaac and Jacob, the heirs with him of the same
promise; 10 for he waited for the city which has foundations, whose builder
and maker is God.
By faith he dwelt [by faith he became a sojourner, he sojourned, in faith he
lived as a stranger].[ 71 ] Abraham understood that, in the fourth generation, when
the iniquity of the Amorites was complete, the land would be given to his
descendants (Ge 15:16).
In the land of promise [in the promised land].[ 72 ] Apparently, God had
appeared to Abraham before he dwelt in Haran but the promised land was only
known to him as the land God would show him. Later, God specified it as all he
could see to the north, south, east and west. He was told to arise and walk about
the land through its length and breadth. Boundaries were from the river of Egypt
as far as the river Euphrates (Ge 15:18).
As in a foreign country [as, as in a, land not his own, a foreign land, a
strange country].[ 73 ] Abraham lived as a cattleman and shepherd in the hill
country for fifteen or more years.[ 74 ] He moved southward (Ge 20:1), where he
lived in several localities, including Gerar and Beersheba. He had to buy a burial
place for Sarah (Ge 23:8-20) where he himself was buried 35 years after her death
(Ge 25:7-10).
Dwelling in tents [living in, having dwelt in, tabernacles].[ 75 ] So far as we
know, neither Abraham, Isaac nor Jacob ever built a "permanent" home in
Canaan. There is something "heavenward" about dwelling in tents. Abraham was
rich. He could have built a mansion. Instead, he patiently lived out the remainder
of his 175 years in tents. The reason was that he looked for the only city that has
permanent foundations, heaven itself. Contrast his attitude to that of Lot, who
became a resident in a solid house inside the wicked city of Sodom. But neither
his house nor the city he chose to live in was permanent.
With Isaac and Jacob.[ 76 ] Abraham, Isaac and Jacob "settled down" in Canaan
to a rather unsettled life.[ 77 ] Because of their faith, they lived as migrants.
Abraham looked for a future heavenly inheritance (see verse 10).
The heirs with him [heirs with him, fellow-heirs].[ 78 ] Abraham had passed
through Canaan as far as the site of Shechem, to the oak of Moreh. The Lord
appeared to him and said, "To your descendants I will give this land" (Ge 12:7).
Some may consider that being an heir to property is a jamor accomplishment. Not
so with the patriarchs. By faith, they were heirs to more than the land. They
looked heavenward for their true and lasting inheritance.
Of the same promise.[ 79 ] The patriarchs understood about eternity. They
believed the promise to Abraham somehow related to heaven (see following note).
The Holy Spirit designates Christians as "heirs according to the promise" (Ga
3:29; compare Ga 4:28). He ties that promise to "the hope set before us" that
"enters the Presence behind the veil." We, like Abraham, Isaac and Jacob, look
forward to heaven (Heb 6:17-19; 1Jo 2:25).
[11:10] For he waited for the city which has foundations [for he looked, was
looking, looked forward to, a city with, which hath the, foundations].[ 80 ]
Abraham did not go to Canaan looking for a city to live in. He had his goal set
on something more substantial. We may infer that God had informed him about
heaven. Just as the true rest of God was not the earthly Canaan into which the
first Joshua led the people of Israel (Heb 4:8), so Abraham did not concentrate on
the earthly phase of his promise. He kept his eyes fixed on the well-established
city of God to be revealed in the future (Heb 13:14).[ 81 ]
The heavenly abode is the only permanent city in the whole universe (see Ga
4:28; Heb 12:22). It has sure foundations. It cannot be shaken (Heb 12:28).
Whose builder [whose architect, the artificer].[ 82 ] Would you like to travel to
the great cities of the world, both ancient and modern? There is nothing truly
wonderful, good and righteous in any of them. All of these adjectives better
describe heaven. The architect of the heavenly city is God Himself (see note on
verse 16). There is something magnificent about the fact that He planned it.
And maker is God [and builder is God, of which God is and constructor].[ 83 ]
God not only planned the heavenly home, He executed His plan. He is its maker
and builder. There is something about this phrase that speaks of fellowship with
him who will enjoy eternal happiness. Whatever God builds is true, holy and
dependable. We can rest assured that the heavenly home will be "just right" for
righteous people.
11:11 By faith Sarah herself also received strength to conceive seed, and she
bore a child when she was past the age, because she judged Him faithful who
had promised.
By faith Sarah [through faith even, also, Sara].[ 84 ] Although there are some
textual variations in the Greek manuscripts, the NIV, I think incorrectly, renders
this, "By faith Abraham, even though he was past age." He was 100 years old but
was not the text speaking of Sarah? The full verse quoted from the NIV follows:
Herself.[ 85 ] God promised that Sarai (Sarah) would give birth to Abraham's son.
At first Sarah, laughed with incredulity. The promise of a son was first made
to Abraham. When it was renewed, Sarah laughed again.
Very shortly, however, "by faith" she received the ability to conceive.
Was barren.[ 88 ] The words "was barren" or "could not have children" are
carried by the NIV and TEV in spite of almost overwhelming evidence that the
words are from a textual "gloss" or addition.[ 89 ] The translators are not accused
of introducing false doctrine. Paul speaks of "the deadness" of Sarah's womb (Ro
4:19). The Greek in the present verse does not justify the translation of the NIV
and the TEV. Sarah was ninety (Ge 17:17) and "past the age of childbearing" (Ge
18:11). Her ability to conceive at that age was miraculous.[ 90 ] She was barren.[ 91 ]
In prophecy, she was alluded to by Isaiah.
Also received strength to conceive seed [received power to conceive, for the
conception of seed].[ 92 ] The Greek seems to indicate the depositing of the seed
in the womb rather than the conceiving of it. Among suggested solutions to the
problem is this rendering by F. F. Bruce:
When she was past the age [even when she was past the age, and that beyond
a seasonable age].[ 95 ] The Holy Spirit implies that since Sarah was ninety, she
was a bit past child-bearing age.
Because she judged Him faithful [since she considered, counted, him
faithful]. Sarah was not an unbeliever. Although she laughed when the
announcement of a future birth was made to her, she "judged Him faithful" who
had promised.
Who had promised [who promised]. It was God who made the promise of a
son to both Abraham and Sarah (Ge 17:15-22).
Therefore [wherefore also].[ 96 ] Most everyone have need of patience. Sarah
patiently waited for the fulfillment of God's promise. In another context, we read,
From one man [there sprang, sprang there even, there were, there have
been, of one].[ 97 ] Abraham waited for God's promise. "Who, contrary to hope,
in hope believed" (Ro 4:18). Isaac and many millions more descended from him.
And him as good as dead [and that of one become dead].[ 98 ] The phrase "as
good as" is thought by some to have been inserted here from Romans:
As the stars of the sky in multitude [as the stars, descendants even as the
stars of heaven, of the heaven, in multitude]. God promised Abraham:
Many years later, after the golden-calf incident in the wilderness, in prayer,
Moses reminded God saying,
Innumerable as the sand [and as the sand, innumerable, and as countless as
the sand, the countless sand, the innumerable grains of sand].[ 102 ] Jacob was
afraid of Esau. In prayer, like Moses, he reminded God of his promise, saying,
Which is by the seashore [by, which is along, the sea shore
innumerable].[ 103 ]
11:13 These all died in faith, not having received the promises, but having
seen them afar off were assured of them, embraced them and confessed that
they were strangers and pilgrims on the earth.
These all died in faith [all these died in faith].[ 104 ] "These all" included
Abraham, Sarah, Isaac and Jacob. These all lived as strangers and exiles. The
NIV tells us they "were still living by faith when they died." The Greek has no
corresponding words for "were still living." The NIV translators, however, did
not want anyone to miss the point that when they died they "were still living!" Do
you suppose they were afraid some of us might think that they were already dead
when they died? To give the translators the benefit of the doubt, perhaps they
were only sincerely trying to emphasize the life-long faithfulness of those who
They died in faith because they had lived in faith. They died believing in the
same promises God gave to them. They died with the expectation of entering into
the heavenly country (compare Re 14:13).
Not having received the promises [not having received what was promised,
without having obtained the promises].[ 105 ]
Did Abraham receive the promises or did he not? The solution to the seeming
difficulty is an understanding of language. The word "promises" is used in the
present verse as metonymy of the effect for the cause denoting "the things
promised." Abraham received the literal promises but did not receive their
fulfillment. None of the patriarchs named actually received, in the sense of
complete fulfillment and enjoyment, what was promised by the time they died (see
chart THE PROMISES; compare Heb 11:39).
During the lifetime of Abraham, Isaac and Jacob, the promises were not
significantly fulfilled. While in Canaan, their progeny were not very numerous.
They did not own land. The world was not yet extensively blessed by them. But
there was another aspect to the promises. In addition to the physical, earthly side,
there was the spiritual fulfillment. Abraham was father of two nations, one
physical and the other spiritual. In a small sense, the world was blessed by the
literal Jewish nation but in a very large sense it has been and is blessed by Christ
and the church, Abraham's spiritual seed.
But having seen them afar off [but having seen it, but they saw them, from
afar, from afar off, in the distance].
Were assured of them [and were persuaded of them, and welcomed]. The
words "were assured of them" may have been an interpolation.[ 106 ] Several
versions do not carry them.
Embraced them [and greeted, and embraced, them].[ 107 ] These OT heroes
believed strongly in God's promises. However, in many cases, during their
earthly lifetime they did not receive the fulfillment of them. As it were, they
looked, as through a telescope, into the distant hereafter and saluted or welcomed,
hailed or "embraced" their future realization.
And confessed [and professed, having confessed, acknowledged].[ 108 ] The
fact that the names "strangers, foreigners and pilgrims" were applied to these great
men by themselves is significant. They understood the transient nature of their
earthly sojourn and the eternal reliability and stability of their heavenly hope (see
chart PATRIARCHS WERE FOREIGNERS).
That they were strangers.[ 109 ] (see chart STRANGERS ON EARTH A and B).
In Israel, however, these "strangers" in Canaan had the covenants of promise.
They were later called the "commonwealth of Israel" (Eph 2:12).
And pilgrims on the earth [and exiles, sojourners, on the earth].[ 110 ] The
patriarchs were pilgrims,[ 111 ] "those who cross the field." Peter addressed his
readers as: "The pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia,
and Bithynia" (1Pe 1:1; compare 1:17; 2:11; Eph 1:19). In a sense, all Christians
are transients, pilgrims or passers through. They give more attention to the Lord
than to their possessions and property. Paul said:
Christians sing about the earth not being their permanent home.
11:14 For those who say such things declare plainly that they seek a
For those who say such things [for they, people, that say such things, who
speak thus]. People who make the profession like, "We are pilgrims," especially
when dying, imply that they are looking for a better place to live (heaven).
Declare plainly [make it manifest, clear, shew clearly]. [ 112 ] By their manner
of life, the patriarchs indicated that they were sojourners. They also acknowledged
it with their words.
That they seek a homeland [that they are seeking after a country of their
own, a country, their country].[ 113 ] The sojourner-patriarchs implied not only
that they were looking for a country, but one that was their own, a homeland.
Even when in Canaan, they declared the same thing. Three interpretations are
possible. (1) They were thinking of the country from whence they came. (2)
They were desiring Caanan as their homeland. (3) They had heaven in view. The
latter interpretation is the correct one (see verses 15, 16).
11:15 And truly if they had called to mind that country from which they had
come out, they would have had opportunity to return.
And truly [and, and indeed]. The Holy Spirit reasons from information stated
in the present verse. He eliminates the possibility that the patriarchs were longing
to return to Ur of the Chaldees, their former country.
If they had called to mind [if they had been mindful, thinking,
remembering]. [ 114 ] Abraham left an idolatrous homeland.[ 115 ] He lived out his
life as a wanderer without a desire to return. Christians have renounced the world
for a heavenly citizenship. They should never look back (see Lu 9:62; compare
1Ki 19:20, 21).
That country from which they had come out [that, of that land, from
whence, they came out, went out, had gone out, had come from]. Abraham
left Ur for Canaan. Jacob and his sons left Canaan for Egypt. The Jews left
Egypt to sojourn in the wilderness. After the Israelites entered Canaan and dwelt
in cities, they were still sojourners (see chart STRANGERS ON EARTH A and
They would have had opportunity to return [they had had, might have had,
an opportunity to have returned].[ 117 ] Abraham did not want to return to Ur.
If he had done so, I think, he would have renounced not only his belief in God's
promises but his complete trust God. He certainly did not want Isaac to go back
there to live. He said to his servant, "Beware that you do not take my son back
there!" (Ge 24:6). It is true that Jacob went back to seek a wife. He served
fourteen years for two young women (Ge 29:15-30). After a time[ 118 ] the Lord
said to him, "Return to the land of your fathers and to your family, and I will be
with you" (Ge 31:3). Even if they did dwell in tents, Canaan was the land of his
To the readers of the Hebrew letter there is an implication that if they desired
they could return somewhere. They could have gone back into Judaism or into the
world. That is always an option, but it is a bad, mad and sad bargain. Do not
even consider it, please.
11:16 But now they desire a better, that is, a heavenly country. Therefore
God is not ashamed to be called their God, for He has prepared a city for
But now they desire [but, but as it is, they seek, were reaching out for].[ 119 ]
The direction of the patriarch's desire was not toward their old country, but toward
a new and better one (heaven).
A better [a better country].[ 120 ] The word "country" is supplied from verse 14.
The better country was not Chaldea from whence Abraham came. Neither was it
Canaan, which was a type of heaven.
That is, a heavenly country [that is, an heavenly, a heavenly one].[ 121 ] God's
people long for heaven. He unashamedly has prepared a city for them.
Therefore God is not ashamed [wherefore God is not ashamed of them].[ 122 ]
The Holy Spirit is gently leading the hearts of the readers to a longing for heaven.
Does He hint that God would be ashamed of them if they returned to Judaism?
God is not ashamed of those Christians who are not ashamed to confess Him (Mt
10:33; Mk 8:38; Lu 9:26; 12:9; 2Ti 2:12).
To be called their God.[ 123 ] At the burning bush God called Himself "the God
of Abraham, the God of Isaac, and the God of Jacob" (Ex 3:6; compare Mt 22:31,
32; Mk 12:26; Lu 20:37). He again acknowledged Himself to be "The LORD
God of your fathers, the God of Abraham, the God of Isaac, and the God of
Jacob" (Ex 3:15). Once more, "The LORD God of their fathers, the God of
Abraham, the God of Isaac, and the God of Jacob" (Ex 4:5). Moses and Aaron
called Him "the God of the Hebrews" (Ex 5:3; 7:16; 9:1, 13; 10:3). This was in
accordance with God's instructions (see Ex 3:13, 18). To Moses, He said:
For He has prepared a city for them [for he hath prepared for them a
city][ 126 ] (see notes on Heb 6:15; 11:10; charts THINGS DIVINELY PREPARED
A and B). Perhaps a word about hermeneutics would be appropriate here. The
preparation of the city is spoken of as if it had already happened. Yet, Jesus said
he was going to prepare a place (Joh 14:2; compare Mt 8:11; Lu 13:28, 29). It
is often the case as prophets describe a future event that they state it as having
already occurred. They use the past tense in the sense that a future event is so
definite that, to God and the faithful, it is as absolutely certain as if it had already
come to pass. An example of this may be seen in Hosea 11:1.
11:17-19 By faith Abraham, when he was tested, offered up Isaac, and he
who had received the promises offered up his only begotten son, 18 of whom
it was said, "In Isaac your seed shall be called," 19 concluding that God was
able to raise him up, even from the dead, from which he also received him in
a figurative sense.
By faith Abraham, when he was tested, offered up Isaac [by faith Abraham,
being tried, when, when he was, tried, offered up Isaac as a sacrifice].[ 127 ] Faith comes from hearing God's word (Ro 10:17). Abraham believed God what God had told him (Ro 4:3). In order to test Abraham, God told him to offer Isaac. He believed that God would restore Isaac to life (Heb 11:19).
The Greek perfect tense for "offered" denotes the present state resultant upon a
past action.[ 129 ] Abraham was tested by the command to offer Isaac. Did he
actually offer him up? Yes, he did, although he did not kill him. He was not "un-offered" when the angel stopped the slaying. James uses the occasion of
Abraham's testing to show how works of faith were a factor in his being justified
(see Jas 2:22-24)
And he who had received the promises [yea, he that, and he that, even he
who, had gladly received, received to himself, the promises].[ 131 ] The Greek
ANADEXAMENOS received is rich in meaning. It implies that Abraham had
received, accepted, welcomed and gladly entertained the promises. He accepted
them with responsibility. His excellent attitude toward God's promises made the
offering of Isaac exceptional, singular and special.
Offered up [offered, was offering up, was ready to offer up].[ 132 ] The NEB
translators tried to capture the meaning of the imperfect tense by saying that
Abraham "was on the point of offering his only son." Williams renders it, "was
starting to offer as a sacrifice his only son." In service to God, Abraham was
preparing to give up what was, to him, most treasured and cherished. He valued
one thing more--the word of God!
His only begotten son [his only son].[ 133 ] Isaac was the only one accepted by God to be heir. Isaac, age 25,[ 134 ] was unusual and exceptional. Both Hebrews 11:17 and Josephus[ 135 ] call him "only begotten son." Coffman wrote that Isaac was "called here his `only begotten son' (which he was, as far as children by his legitimate wife were concerned)."[ 136 ] He was unique, beloved and only. Through him alone were the promises to be fulfilled.
[11:18] Of whom it was said [to, as to, even he to, whom, it had been
said].[ 137 ] Lest I be over-critical, let it be known that I am satisfied with the
rendering of the NIV here: "even though God had said to him."
In Isaac your seed shall be called [through Isaac, that in Isaac, shall thy
seed, shall your descendants, be named]. Before offering Isaac, Abraham had
been troubled about his sons. Was he afraid Ishmael would harm, or possibly kill,
Isaac? He had to send Hagar and Ishmael away.
Abraham had some thinking to do. If he had been like Cain, he might have
considered making some other offering not by faith. Why not offer the fruit of the
ground instead? Why not offer Ishmael or some other young man? He did not
think very long. He knew that when God's ways seem to contradict, obedience
to His plain commands is always the best course. Abraham would do nothing less.
He would obey God.
[11:19] Concluding [accounting, he considered, counting, accounted].[ 138 ]
There was plenty of time to reflect during the forty-two mile trek from Beersheba
to Mount Moriah. What kind of turmoil was in Abraham's heart of hearts when
he prepared to offer his own son? We can only imagine what his emotions were
like. The Scriptures do not describe it. Insofar as they are concerned, because
of his faith, there might have been perfect calm.
Did Abraham also see far into the distant future, by the eye of faith, another
sacrifice on a hill outside of the city of Jerusalem (see Joh 8:56)?
That God was able [that God is able]. Abraham knew of God's power in
creation, in the flood, in scattering the peoples from Babel, in the destruction of
Sodom and making alive Sarah's womb. He considered that such a powerful
Being should be able to enliven a corpse. To him, as long as there was at least
one reasonable explanation there was no contradiction in what God had said. He
came up with a "reasonable" answer. He prepared to leave with Isaac.
Note the plural "we." Abraham had concluded, howbeit erroneously, that, after
he had slain Isaac, God would immediately raise him[ 139 ] and both he and Isaac
would return! That is, they would both return after they both worshipped God.
To raise him up, even from the dead [to raise up, to raise men, to raise him,
even to raise him, even from among the dead]. Without ever witnessing such
a thing, Abraham believed that God was able to raise Isaac from the dead. He
believed that God, who could enliven the "deadness of Sarah's womb" and give
a baby to parents "as good as dead," could enliven (raise) Isaac after he was slain.
However, Abraham's faith had not always been so strong. At least twice, he had
insisted that Sarah present herself to others as his unmarried sister so that his own
life would be spared (see Ge 12:12, 13; 20:2, 5, 10-13). God's patience with him
is an encouragement to those of us who are, at times, somewhat weak in the faith.
From which [whence, from whence, hence].[ 140 ]
He also received him [he, also he, received him, he did, he did also, receive
him back].[ 141 ] The present infinitive[ 142 ] implies Abraham's continuous faith that
God could raise the dead.[ 143 ]
In a figurative sense [in a figure, figuratively speaking].[ 144 ] Abraham
intended to sacrifice his son, literally. When the angel stopped the slaughter, Isaac
was, as far as Abraham's thoughts were concerned, received back from the dead.
A ram caught in the thicket was placed on the altar in his stead. The receiving
back Isaac from "the dead" foreshadows the resurrection of Christ. The slaying
of the ram looked toward His death in our place. Jesus said,
In addition to foreseeing the blessings of Christ in the promises of God, did
Abraham see, in the sacrifice of Isaac, a prefigurement of the future death and
resurrection of the Son of God?
11:20 By faith Isaac blessed Jacob and Esau concerning things to come.
By faith Isaac blessed Jacob and Esau [by faith Isaac invoked on Jacob and
Esau blessings].[ 145 ]
Concerning things to come [even concerning things to be, future].[ 146 ] Isaac
blessed both of his sons by faith. Jacob was dressed with kid skins on his hands
and neck. Isaac blessed him anyway, saying, in part:
After Esau came in and discovered the deception, Isaac blessed him also:
11:21 By faith Jacob, when he was dying, blessed each of the sons of Joseph,
and worshiped, leaning on the top of his staff.
By faith Jacob when he was dying [by faith Jacob, when dying, when he was
a dying].[ 147 ]
Blessed each of the sons of Joseph [blessed both the sons of Joseph].[ 148 ]
Jacob, "knowingly" or "wittingly" laid his right hand on younger Ephraim's head,
saying to Joseph, "I know, my son, I know" (Ge 48:14, 19). He blessed the two
sons, placing the younger Ephraim before Manasseh (Ge 48:20).
And worshiped [in worship].[ 149 ] Jacob was dying with his mind focused on
the future that was promised by God. He worshipped. He made Joseph promise
to carry his remains out of Egypt where he had lived seventeen years.
Leaning on the top of his staff [on, leaning upon, bowing over, the head of
his staff].[ 150 ] Some versions say that Jacob boweed upon the head of his bed.
The difference in translations is due to the erroneous work of those preparing the
Masoretic text.[ 151 ] The Holy Spirit inspired the Hebrew writer correctly (see 1Co
2:13). Joseph worshiped leaning on the top of his staff. Jacob chose to count
(adopt) Joseph's two sons as his own. In this way, Ephraim and Manasseh became
patriarchs along with Jacob's other sons (Ge 48:5). He called upon "the angel
who has redeemed me from all evil" to bless them (Ge 48:16).
11:22 By faith Joseph, when he was dying, made mention of the departure of
the children of Israel, and gave instructions concerning his bones.
By faith Joseph when he was dying [by faith Joseph when dying, when he
died, when his end was nigh, at the end, at the end of his life].[ 152 ] Joseph was
the third generation from Abraham. He expected the exodus from Egypt to occur
during the lifetime of his sons, which it did. In his old age, Jacob became
sick[ 153 ] (Ge 48:1).
Made mention of [called to mind].[ 154 ] Just before Joseph breathed his last,
he remembered the land promise made to Abraham (see Ge 12:7; 13:15; 15:7).
Specifically, he must have recalled what God had said to his great-grandfather
The departure of the children of Israel [the exodus, the departing, the going
forth, of the Israelites, the sons of Israel]. [ 155 ] Jacob also trusted the promises
God made to Abraham. Jacob had the promised exodus in mind when he said to
And gave instructions concerning his bones [and gave commandment,
directions, relating to his burial].[ 156 ] While dying in Egypt, Jacob asked to be
buried with his fathers in the cave that is in the field of Ephron the Hittite, in the
cave that is in the field of Machpelah, which is before Mamre, in the land of
Canaan" (Ge 49:29, 30).
So Joseph died, being one hundred and ten years old; and they embalmed him, and he was put in a coffin in Egypt (Ge 50:25, 26).
11:23 By faith Moses, when he was born, was hidden three months by his
parents, because they saw he was a beautiful child; and they were not afraid
of the king's command.
By faith Moses when he was born [by faith Moses being born, after he was
born, when Moses was born]. The concise story of Moses' birth is beautifully
told in Exodus 2:1-3.
Was hidden three months by his parents [was hid for three months of his
parents].[ 157 ]
Because they saw he was a beautiful child [for they saw he was a goodly, a
proper child, the child, that the child was, beautiful].[ 158 ] Little Moses was
stunningly handsome. He was "exceeding fair" (Ac 7:20 ASV), "lovely" (NASB,
NAU), "beautiful" (RSV), "very beautiful" (TEV).
According to Josephus:
And they were not afraid [and they did not fear].[ 160 ] Faith, like love, stills
fear (1Jo 4:18).
Of the king's command [of the king's commandment, edict, the injunction
of the king].[ 161 ] King Pharaoh had commanded the Hebrew midwives[ 162 ] to put
the boy babies to death. He had decreed that all the males be killed at birth by the
midwives (Ex 1:16). After that plan failed, an order was given to the Egyptian
people that also failed, at least in the case of Moses.
11:24-26 By faith Moses, when he became of age, refused to be called the son
of Pharaoh's daughter, 25 choosing rather to suffer affliction with the people
of God than to enjoy the passing pleasures of sin, 26 esteeming the reproach
of Christ greater riches than the treasures in Egypt; for he looked to the
By faith Moses when he became of age [by faith Moses, when he was grown,
grown up, come to years, had become great].[ 163 ] Pharaoh's daughter
Thermuthis[ 164 ] took baby Moses for her own child.
When Moses slew the Egyption he was then approaching age forty (Ac 7:23).
Refused to be called the son of Pharaoh's daughter [refused to be known as
son of Pharaoh's daughter]. Josephus[ 165 ] recounts the tale of infant Moses
being brought before the king by Thermuthis (or Tharmuth).[ 166 ] When Pharaoh's
crown was placed upon his head, he threw it down and trampled it under foot.
This story of the infant Moses is not what the Hebrew writer alludes to. His
refusal came when he had grown up. Becoming of age was probably age forty.
Moses did not have to make a formal announcement that he refused to be called
the son of Pharaoh's daughter. When he chose his own people against the
Egyptians and slew an Egyptian to protect a Hebrew slave, that was sufficient (see
Ex 2:11, 12; Ac 7:24). James Burton Coffman pointed out several royal refusals
in the Bible (see chart ROYAL REFUSALS). Like Jesus, any crown the world
might offer, Christians should prefer the "incorruptible" crown (1Co 9:25), the
crown "of righteousness" (2Ti 4:8), the crown "of glory" (1Pe 5:4), and the crown
"of life" (Re 2:10).[ 167 ]
Sometimes Christians are ridiculed because they say no to temptation when, in
reality, it takes more strength to refuse than to go along with the crowd (see chart
[11:25] Choosing rather to suffer affliction with [choosing rather to share ill-treatment along with].[ 168 ] Notice that Moses made both a negative choice (he
refused) as well as a positive one (he chose rather). Every person has the power
of choice to refuse evil and do good. He must deny self and dedicate himself to
God (see Ex 32:26; De 30:19; Jos 24:15; Ru 1:16; 1Ki 3:9; 18:21; Ps 119:30,
173; Mi 4:5; Lu 10:42). If he does not, he chooses the broad road of sin that
leads to destruction.
The people of God. The Egyptians were idolaters. The Israelites, the people
of God were down-trodden slaves who desired to worship the true God and no
other (see chart PEOPLE OF GOD). God was not ashamed to be called the God
of Abraham, Isaac and Jacob (see note on verse 16). He was the God of Moses
and the Israelites as well. They were His people.
Than to enjoy the passing pleasures of sin [than to have the pleasure, of the
pleasures, the fleeting pleasures, the temporary pleasure of sin, for a
season].[ 169 ] Pleasures of sin are temporary (see chart SHORT-LIVED
PLEASURES OF SIN). Sin is fun. Some people find pleasure by committing
murder or stealing. Illicit sex and gluttony may bring about gratification. Alcohol
and illegal drugs provide temporary escape from life's problems. Involvement in
covetousness, entertainment and ease offer diversion to some.
[11:26] Esteeming the reproach of Christ [considering, accounting, he
considered, abuse suffered for the Christ].[ 170 ] Reproach followed Christ
everywhere He went.
Moses, like Jesus, endured criticism and disgrace from both the Israelites and the
Egyptians. There he sided with a depressed minority with no "civil rights."
David too suffered reproach.
In a passage with initial reference to the Israelites, Isaiah looked ahead toward
the Christ.
Before obeying the gospel, as Paul persecuted the church, he was persecuting
Christ (see notes on Ac 9:4; Ga 1:13, 23). When one suffers with the Lord's
people, he suffers with Christ. The fellowship of Christ's sufferings extends to
modern sufferers. It also reaches backward to Moses and others.
Greater riches [greater wealth]. (see chart RICHES IN CHRIST).
Than the treasures in Egypt [than the treasures of Egypt]. Since the wealth
of Christ is not taken as literal wealth, probably the treasures of Egypt figuratively
encompass power, recognition as well as riches and pleasure.
For he looked [for he had respect, was looking].[ 171 ] To Christians who may be tempted to turn away from Christ, the example of Moses reassures and inspires hope. He Moses was not looking for temporary pleasures, riches or power. He was looking heavenward. Christians, likewise, should keep looking toward heaven.
To the reward [unto, for, the recompense, recompense of reward].[ 172 ] The
reward for Christians consists of "the promise" or "what was promised" (Heb
10:36). "Now the just shall live by faith" (Heb 10:38). It is "to the saving of the
soul" (Heb 10:39). The reward is unseen things "hoped for" (Heb 11:1). God is
"a rewarder of those who diligently seek him" (Heb 11:6). "He has prepared a
city for them" (Heb 11:16).
11:27 By faith he forsook Egypt, not fearing the wrath of the king; for he
endured as seeing Him who is invisible.
By faith he forsook Egypt [by faith he left Egypt].[ 173 ] By faith Moses fled
after he slew an Egyptian (Ex 2:15). It has become necessary for saints in various
ages of the world to forsake home, relatives or a comfortable position. Jesus
encourages those who make such sacrifices.
Peter, James and John "APHENTES[ 174 ] PANTA left everything and followed"
Jesus (Lu 5:11; compare Mt 4:20, 22; Mk 1:18, 20). Matthew "KATALIPOON
PANTA left all, rose up and followed Him" (Lu 5:28).
Not fearing the wrath of the king [not being afraid of the anger of the
king].[ 175 ] Moses' parents believed in God. They were not afraid of the king's
commandment (verse 23). Moses likewise trusted God. Yet he was not
foolhardy. After all, Pharaoh had tried to kill him (Ex 2:15). Josephus has him
fleeing Egypt across little-travelled fields and deserts. He evaded the watchmen
on the roads. He did not leave Egypt permanently. When he returned to liberate
the Israelite slaves, he and Aaron marched right in before Pharaoh[ 176 ] with the
word of the Lord who demanded, "Let My people go!" (Ex 5:1).
For he endured [for he persevered, endured patiently].[ 177 ]. When Moses was fleeing Egypt, he pressed on with little or no food and water.[ 178 ] The same resolute determination characterized him when he led the Israelites out of Egypt and throughout the wilderness wandering. He persevered throughout his life because his eyes were fixed on heaven.
As seeing Him who is invisible [as seeing him who is unseen].[ 179 ] Some may
trust only what they can see, taste, touch and feel. Moses paid more attention to
the invisible King of kings than to the visible ruler of Egypt.[ 180 ] He was
confident that God's plan would succeed and that Pharaoh's would be defeated.
Like him, our faith must be in Him who is unseen.
11:28 By faith he kept the Passover and the sprinkling of blood, lest he who
destroyed the firstborn should touch them.
By faith he kept the Passover [through faith he celebrated the passover].[ 181 ] It was "the LORD'S Passover" (Ex 12:11). Moses instituted it. He kept it himself. The Greek perfect tense implies present state resultant from past action. It was to be kept until its fulfillment in Christ. Apparently it was still being kept by the Jews when the book of Hebrews was being written.
And the sprinkling of blood [and the sprinkling of, and sprinkled, the
blood].[ 182 ] The reference here is to the blood sprinkled on the lintel and door-posts to protect the firstborn from death (Ex 12:7, 22). This was the beginning
of several other sprinklings of blood. After the tabernacle was erected, Moses
sprinkled blood of young bulls on the altar (Ex 24:6). Blood of a slain ram was
sprinkled around on the altar (Ex 29:16). Aaron and his sons were to sprinkle the
blood of a young bull around on the altar (Le 1:5); the same with blood of sheep
or goats (Le 1:11; compare Le 3:2, 8, 13).
Lest he who destroyed the firstborn should touch them [that, so that, the
Destroyer of, the one destroying, he that destroyed, the firstborn should not,
might not, touch them].[ 183 ] With reference to the Passover in Egypt, the
sprinkling of blood was for the purpose of preventing the destroyer from slaying
the first-born of the children of Israel.
11:29 By faith they passed through the Red Sea as by dry land, whereas the
Egyptians, attempting to do so, were drowned.
By faith they passed through [by faith the people crossed]. [ 184 ] The children
of Israel left Rameses for Succoth, then Etham, then Pihahiroth and then to the
shore of the Red Sea (Ex 13:20; 14:2). They were uneasy with Pharaoh's army
approaching (Ex 14:9, 10). Moses' faith was shown by his speech to the
The LORD responded to Moses, urging them all to action:
This they did by faith! Their obedience resulted from their belief.
Robert Milligan saw in this event a contrast between faith and infidelity.
The Red Sea.[ 186 ] Moses called the Red Sea "the sea" (Ex 14:2, 9, 16, 21, 26,
27, 28; 15:4, 8, 10, 19; compare Ps 78:53). Miriam, likewise called it "the sea"
(Ex 15:21). In his song of deliverance, Moses said, "And the choicest of his
officers are drowned in the Red Sea" (Ex 15:4; compare Ex 15:22).
As by dry land [as if on, as by, as through, dry ground].[ 187 ] The waters
were dried up where the Israelites crossed the Red Sea.
Whereas the Egyptians, attempting to do so [while, which, of which, but, the
Egyptians assaying to do, when they attempted to do the same, in attempting,
having made trial].[ 188 ] "Assaying" (KJV) is used in the archaic sense of trying
or attempting.
Were drowned [were swallowed up].[ 189 ] The Egyptians chased after the
Israelites "into the midst of the sea" (Ex 14:23).
They were "drowned," literally, "sunk" (Ex 15:4). "The sea overwhelmed their
enemies" (Ps 78:53). "The waters covered their enemies; there was not one of
them left" (Ps 106:11).
11:30 By faith the walls of Jericho fell down after they were encircled for
seven days.
By faith the walls of Jericho fell down [by faith the walls of Jericho fell].[ 190 ]
Before the conquest of Jericho, strange things happened. The Israelites conducted
a massive circumcision with flint knives. They waited around camp until they
were healed (Jos 5:2, 3, 8). Manna ceased on the day after the Israelites had eaten
some of the produce of the land (Jos 5:12). A man was seen standing opposite
Joshua with his sword drawn. Joshua went to him and asked:
I would that more Christians had the same kind of trust in God's instructions that
Joshua had. They need to ask, "What does the Lord have to say to His servants?"
The Lord's servant gave Joshua instructions of how to take the city of Jericho. The people were to march around it thirteen times,[ 191 ] after which the walls fell down.
Everyone who followed God's instructions in taking Jericho did so by faith, by
obedient faith. The city of Jericho was taken without using ordinary armaments,
war machines or battle techniques. Neither are weapons of the Christian of the
ordinary kind.
In April 1993, this writer personally stood on the mound of ancient Jericho with
J. Curtis Manor, who had made at least eight trips to Palestine. He pointed out
to me the charred ruins in the depth of the dig that he believed to be remains of
the destroyed city of Joshua's time. He related to me work done by John Garstang
from 1930 to 1936. Garstang reported that he had found "city D" (Joshua's
Jericho) and itemized his evidence carefully. Later (1952-1957), Kathleen Kenyon
spent time at Jericho. Mr. Manor tended to agree with Professor Garstang and did
not seem at all surprised that Miss Kenyon would attempt to debunk all of the
Professor's conclusions.[ 192 ]
After they were encircled for seven days [having been encircled, after they
had been compassed about, seven days].[ 193 ] The story of their seven day march
is told in Joshua 6:11-15. The walls fell down just as the Lord had promised.
They fell because of the obedient faith of Joshua and the Israelites.
11:31 By faith the harlot Rahab did not perish with those who did not
believe, when she had received the spies with peace.
By faith the harlot Rahab [by faith Rahab the harlot].[ 194 ] Joshua had sent
only two spies on a mission to spy out the land of Canaan (Jos 2:1).[ 195 ] They
lodged in the house of Rahab.[ 196 ] She hid the men on her roof top under the
stalks of flax she had drying there.
Did not perish with those who did not believe [perished not with, along with,
them that were disobedient, that believed not, the unbelieving].[ 197 ] Joshua's
instructions were:
Jericho was destroyed because of their disobedience to God's will. For the same
reason Babylon, Nineveh, Tyre and Jerusalem were destroyed.
Rahab, in a sense, became a prophetess because the scarlet cord hanging from
her window prefigured the blood of Christ. Rahab was evangelistic in that she
invited her family and relatives into her house. Do you suppose that during the
seven-day march she was she jittery? When the walls began to crumble on day
seven, did she consider escaping from her house? So far as the inspired record is
concerned, she had no fears whatsoever. She acted by faith and was spared the
destruction of the wicked city of Jericho.
Rahab said to the spies:
Rahab was saved because of her faith in the God of Israel, but not without
obedience. The spies promised her safety if she would not betray them (Jos 2:14).
As a sign, she was to tie a scarlet cord in her window.
Rahab was a Gentile. She later married Salmon, a Jewish prince, whom some
think may have been one of the spies. They named their baby Boaz. Their names
appear in the lineage of our Lord. "
Boaz married Ruth and together they became the great-grandparents of King
David. Yes, she had been a harlot but was forgiven for that. Jesus once said,
When she had received the spies [having received, after she had received,
because she had given welcome to, the spies].[ 199 ] Rahab was not coerced into
taking the spies into her home. She did so deliberately.
With peace [friendly, in peace].[ 200 ] To her credit, Rahab felt no animosity
toward the foreigners representing the enemy who came to her city as spies.
11:32-34 And what more shall I say? For the time would fail me to tell of
Gideon and Barak and Samson and Jephthah, also of David and Samuel and
the prophets: 33 who through faith subdued kingdoms, worked righteousness,
obtained promises, stopped the mouths of lions, 34 quenched the violence of
fire, escaped the edge of the sword, out of weakness were made strong,
became valiant in battle, turned to flight the armies of the aliens.
And what more shall I say? [and what more do I say, shall I more say?].
Verse 32 marks a time for thinking. The question sounds like that of an orator or
an experienced writer. It probably was not intended for effect but to indicate to
readers that the information given so far was complete enough to convince anyone
except the most obstinate rebels. The reader had enough material to contemplate.
Sufficient reasons had been given for them to remain faithful and not return to
Judaism or to the world. In spite of that, the Holy Spirit adds a little more
information to reach even more of them.
For the time would fail me to tell [for time will fail me telling, if I tell].[ 201 ]
The time allotted by the Holy Spirit for the writing of this type of exhortation was
drawing to a close.
Of Gideon. The writer does not place these men in chronological or alphabetical
order. Some may be out of sequence because of prominence. Included are King
David "and the prophets" along with a list of four judges beginning with
Gideon[ 202 ] whose other name was Jerubbaal,[ 203 ] given because he tore down the
altar of Baal (Jg 6:28-32). He asked God for two signs that had to do with dew
on wool fleece. First, he asked for dew to be on the fleece only. After that
happened, in order to be doubly sure, he asked for dew to be on everything but
the fleece. When that occurred, he was sure God was with him (Jg 6:36-40). At
the spring of Harod,[ 204 ] with cool, clear water gushing from it, God trimmed
down the size of his army from 32,000 to 300 by the "water test" (Jg 7:1-7).
With God on their side, 300 remaining men with trumpets, pitchers and torches
defeated the Midianites (Jg 7:19-22).
And Barak [Barak, and of Barak].[ 205 ] Was what Barak did logical? Why did
he refuse to go to battle unless Deborah[ 206 ] the prophetess was with him (Jg 4:4,
8)? How could this be considered to be faith? His faith was demonstrated in that
he realized he could not successfully fight without God on his side--and Deborah
was a prophetess of God. She told him that he would not be glorified in battle (Jg
4:9). Even with knowledge that the Lord would deliver Sisera into the hands of a
woman, he fought anyway in order to glorify God. He mustered 10,000 troops
but Sisera had 900 chariots of iron[ 207 ] (Jg 4:13). Barak and his men camped on
the slopes of Mount Tabor, a difficult position for chariots to attack. During the
ensuing battle, a rainstorm helped Israel by softening the earth so the chariot
wheels mired down.[ 208 ] Sisera fled his chariot on foot. He stopped for rest and
water in Jael's tent. She gave him milk and the tired soldier went right to sleep.
With a hammer she drove a large tent peg through his temples so that he died (Jg
And Samson [Samson, and of Samson].[ 209 ] Samson's colorful life is presented
with a backdrop of recognition of the Lord as sovereign and himself as God's
instrument (see Jg 14:4).
And Jephthah [Jephthah, and of Jephthae].[ 210 ] Jephthah was a valiant
warrior but he was the son of a harlot (Jg 11:1, 14-27, 29; 12:7).
Also of David [David, of David, of David also].[ 211 ] David was a man after
God's own heart (1Sa 13:14; Ps 89:20; Ac 7:45, 46). When he worked as a
shepherd he was selected to replace King Saul. God said to Samuel:
In one of the very few recorded sermons of Paul, he said:
David was a sinner but he never worshipped idols. When he committed a sin,
as soon as he saw his error, he repented quickly and willingly. One example of
David's prompt repentance is when Nathan had pointed out David's sin concerning
Bathsheba and Uriah. He confessed,
Another example is when heart smote him after he had numbered Israel. He fell
into the hand of the Lord, saying, "for His mercies are great" (2Sa 24:10-14).
Contrast this attitude to that of most oriental despots.
David trusted God. He worshipped Him sincerely in good times. He called
upon Him in times of trouble (see Ps 18:6-17). He loved God's word (Ps 119:47,
97, 113, 127, 159). God gave him promises much like He did to did Abraham,
Isaac and Jacob, plus additional information about the kingdom. God said to him:
David recalled this when he asked:
And Samuel [also of Samuel].[ 212 ] Samuel was judge, prophet, priest and
biblical writer (1Sa 10:25; 1Ch 29:29). He has been called "God's emergency
man."[ 213 ] He was a man of prayer (1Sa 7:8; 12:19). He was honest. Once he
called upon the people to attest his integrity (1Sa 12:3, 4).
And the prophets [and of the prophets]. Prophets were God's spokesmen.[ 214 ]
Elijah and Elisha come first come to mind. Then Isaiah, Jeremiah Ezekiel and
Daniel, plus all the minor prophets, minor only because they wrote shorter books.
Enoch was probably one of the earliest writing prophets (see Jude 14).[ 215 ]
[11:33] Who through faith [who by faith].[ 216 ] The mighty deeds of faith
listed in these verses are general enough to have applied to all those listed above,
except when one comes to shutting the mouths of lions and quenching the power
of fire. One need not seek to find an application in detail of all of the deeds of
each hero of faith.
Subdued kingdoms [conquered, overcame, kingdoms].[ 217 ] Sihon, the
Amorite king east of Jordan was head of one kingdom that was subdued. He had
driven out the Moabites. He refused to allow passage of the Israelites under
Moses through his land. He went out in battle against them and was killed (Nu
21:21-24; De 2:32). Then, there was gigantic Og,[ 218 ] king of Bashan (De 31:4;
Jos 2:10; 13:21; 1Ki 4:19). He was defeated by Moses and the Israelites in battle
at Edrei (De 3:1-3).
Worked righteousness [wrought righteousness, enforced justice].[ 219 ] An
example of an act of righteousness performed by faith is that of Phinehas. When
the children of Israel were at Shittim, the Israelite men began to commit idolatry
with the daughters of Moab. God was angry (Nu 25:3, 4). He commanded Moses
to publicly execute the guilty Israelites. Then one of the sons of Israel came into
the camp with a Midianite woman in plain sight. When Phinehas saw it, he took
a spear and went right into the tent where they were. He thrust his spear through
both the man and woman. "So the plague was stopped among the children of
Israel" (Nu 25:8). "And that was accounted to him for righteousness to all
generations forevermore" (Ps 106:31; see note on Ro 4:3).
Obtained promises [received promises].[ 220 ] The context must show whether
the promises per se are meant or their fulfillment. Many promises given the
patriarchs were obtained or fulfilled in Christ. Paul recounts the promises given
to Abraham and establishes their fulfillment in Jesus Christ.
Moses foretold the Christ when he wrote:
The LORD your God will raise up for you a Prophet like me from your midst,
from your brethren. Him you shall hear (Ge 18:15).
He then quoted the words of the LORD Himself.
Peter, in the NT, applies the above prophecy to Christ (see Ac 3:20-23). Paul
pointed out that David also prefigured Christ.
Stopped the mouths of lions [stopped lions' mouths].[ 221 ] The psalmist wrote
of the one who trusts in Jehovah:
But, no doubt, the Hebrew writer refers specifically to Daniel who said,
[11:34] Quenched the violence of fire [quenched the power of fire, raging
fire].[ 222 ] Shadrach, Meshach and Abednego had been cast into the fiery furnace
and Nebuchadnezzar was amazed:
He concluded that God had "sent His Angel and delivered His servants who put
their trust in Him" (Da 3:28).
Escaped the edge of the sword.[ 223 ] Elijah escaped Jezebel (1Ki 19:2). Elisha
was delivered from Johoram (2Ki 6:31). Ezra and his company were delivered
from their enemies (Ezr 8:31). Jeremiah was delivered from Jehoiakim (Jer
26:24). Jeremiah, along with Baruch, his amanuensis, escaped by hiding (Jer
36:19, 26). Others that were not delivered suffered terrible deaths (Heb 11:37).
Out of weakness [from weakness].[ 224 ] The weakness of man is seen in Daniel
when thrown to the lions, when Jonah was thrown overboard and in Peter when
he used his sword to defend Christ. Even Jesus was weak at the crucifixion. All
these received strength from the Lord.
Were made strong [won strength]. Gideon was least in his father's house but
was strengthened to defeat the Midianites. Jephthah, the son of a harlot, became
the deliverer of Israel. Samson called to the Lord and said:
It was then that he grasped the two middle pillars of the house so that the house
fell upon him and the lords of the Philistines and the people in it (see chart FROM
WEAKNESS MADE STRONG A and B).
Became valiant in battle [waxed mighty in war, in fight]. An example of
saving Israel by few is that of Gideon and his 300 (Jg 7:4, 7; see note on Heb
11:32). Then there was Jonathan who advised the young man with him, "For
nothing restrains the LORD from saving by many or by few" (1Sa 14:6). Before
slaying Goliath, David said to him:
Turned to flight the armies of the aliens [turned to flight armies of aliens,
put foreign armies to flight, made the armies of strangers give way].[ 225 ]
Moses, in enumerating the blessings of obedience, said, "
In the song of Moses, we have these courageous words:
In Joshua's farewell address, he said:
When the Moabites with the Ammonites and some of the Meunites came to make
war against Jehoshaphat, Jahaziel said to the assembly:
11:35 Women received their dead raised to life again. And others were
tortured, not accepting deliverance, that they might obtain a better
Women received their dead [women received their dead again] (see chart
Raised to life again [raised, by, by a, resurrection].[ 226 ] When Elijah raised
the widow of Zarephath's son to life, it was not by her faith. Listen to her
faithless pronouncement.
Notice the faith shown by Elijah:
11:36 Still others had trial of mockings and scourgings, yes, and of chains and
And others were tortured [some were tortured, but others endured
torture].[ 227 ] Eleazar, age ninety, one of the foremost scribes, was forced to open
his mouth to eat pork. He spat out the meat and went forward of his own accord
to the TOMPANON, an instrument to which those who were to be tortured by
scourging were bound. His friends urged him to eat some lawful meat and pretend
it was pork. He refused. When about to die under the blows, he groaned and,
according to an uninspired record, he said:
Apparently, Antiochus[ 228 ] wanted to destroy the Jewish religion in order to
institute Gentile ways. He forbade the Jews to offer the daily sacrifices. He built
an idol altar upon God's altar and offered swine on it. He commanded the Jews
not to circumcise their sons.
Antiochus ordered the young man's tongue cut out, and his hands and feet cut
off. Then the king commanded him, maimed but still breathing, to be fried alive.
Likewise five of his brothers were tortured and killed. Finally, the youngest son
was promised happiness and a high office if he would only abandon his ancestral
customs. After he refused, he was tortured more than the others and killed (2Mac
That they might obtain [that they might gain, get].[ 231 ] Notice how the Holy
Spirit ties together what these faithful people did and their obtaining a better
resurrection. They did not accept deliverance in order that they might attain it.
The false doctrine of faith alone is not taught here.
A better resurrection [rise again to a better life].[ 232 ] Many Jews believed in
a future resurrection. To them, a better resurrection would be superior to that of
the Shunammite's son and the son of the widow of Zarephath, because these died
again. They hoped for a resurrection better than the wicked whom some of the
Jews thought would not be raised at all (but see Da 12:2, 3; Joh 5:28, 29). The
better resurrection is that of the saints of God who shall be raised to dwell
eternally with the Lord.
[11:36] Still others had trial of mockings [others, and others, underwent
trial, received trial, of mocking, of cruel mockings, suffered mocking].[ 233 ]
There are many OT examples of mockings of the faithful (see chart CRUEL
MOCKINGS). During the terror of Antiochus Epiphanes, the second of seven
brothers[ 234 ] had the skin and hair torn off his head. Then they asked him, "Will
you eat pork rather than have your body tortured limb by limb?" Answering in
the language of his forefathers, he said, "Never!" Then he was carried over to the
large pan and fried alive as was his first brother (2Mac 7:7, 8).[ 235 ]
And scourgings [and scourging].[ 236 ] The prophet Isaiah foretold the flogging
of Christ:
Peter, in retrospect, said:
At Philippi, Paul and Silas were beaten with rods.
Paul, in looking back over his ministry, spoke of "stripes" or "beatings." He
was beaten times without number, often in danger of death (2Co 6:5; 11:24).
Yes, and of chains [yea, moreover of bonds, and even, and in addition,
chains].[ 237 ] David wrote of the blessings of God upon the righteous, saying, in
part, "He brings out those bound[ 238 ] into prosperity" (Ps 68:6). There are several
instances of the righteous being bound in chains. Jeremiah, in speaking of the
persecution he suffered, said, "He has made my chain heavy" (Lam 3:7; compare
Jer 40:1, 4). Paul was bound with two chains in Jerusalem (Ac 21:33). In
custody at Rome, he said, "Because of the hope of Israel I am bound with this
chain" (Ac 28:20; compare Eph 6:20; 2Ti 1:16).
And imprisonment.[ 239 ] We have several OT examples of unjust imprisonment.
Joseph was jailed on the false charge made by Potiphar's wife (Ge 39:20).
Micaiah the prophet imprisoned by the king of Israel (1Ki 22:27). Asa, king of
Judah, in his anger, put the prophet Hanani in prison because of his warning (2Ch
16:10). Jeremiah was beaten and jailed on the false charge of going over to the
Chaldeans (Jer 37:14, 15). Again, he was imprisoned in a cistern in the court of
the guardhouse for prophesying that Jerusalem would be given over to the king of
Babylon (Jer 38:3, 6; compare Lam 3:53).
Imprisonment was used as a means of persecution in NT times as well. John the
baptizer was arrested and bound because he taught that it was not lawful for Herod
to have his brother Philip's wife (Mk 6:17, 18). Because of jealousy, the high
priest with his Sadducee associates, imprisoned the apostles (Ac 5:18). Herod
arrested Peter because he knew it pleased the Jews (Ac 12:3, 4). After Paul and
Silas were beaten at Philippi, they were put in stocks in the inner prison (Ac
16:23). After Paul was arrested in Jerusalem, he was moved to a prison in
Caesarea and left bound in Herod's Praetorium (Ac 23:35; compare 2Co 11:23).
Before his conversion, he himself, had locked up many Christians, both men and women, by the authority of the chief priests and voted to have several killed (Ac 26:10).
11:37, 38 They were stoned, they were sawn in two, were tempted, were slain
with the sword. They wandered about in sheepskins and goatskins, being
destitute, afflicted, tormented-- 38 of whom the world was not worthy. They
wandered in deserts and mountains, in dens and caves of the earth.
They were stoned.[ 240 ] The Spirit of God came on Zechariah the son of
Jehoida, the priest. He said to the people:
The people conspired against Zechariah and at the command of the king stoned
him to death in the court of the house of the Lord (2Ch 24:21).
Jesus told of God's messengers whom the Jews stoned (Mt 23:37; Lu 13:34).
Tradition says that Jeremiah met his death at Daphne in Egypt by being stoned by
the Jews. Upon more than one occasion the Jews tried to stone Christ (Joh 10:31).
Stephen was stoned (Ac 7:59; Ac 5:26). The apostle Paul was stoned and left for
dead (Ac 14:19).
They were sawn in two [were sawn asunder, sawed in two].[ 241 ] According
to tradition, Isaiah was sawn asunder with a wooden saw under the reign of the
evil Manasseh. Another account says he was sawn into between two boards.
David used a horrible punishment on certain ones of his enemies (2Sa 12:31; 1Ch
20:3). It may have been alluded to when Amos said, "They have threshed Gilead
with implements of iron" (Am 1:3). Persecution under Antiochus Epiphanes
included similar inhuman executions. Josephus wrote of Manasseh:
Were tempted [tempted].[ 243 ] "Were tempted" is lacking in certain Greek
manuscripts. The NEB, NIV, RSV and others do not translate it at all. Along
with persecution, many of the prophets and righteous men and women were
offered rewards for doing wrong. During the days of Antiochus Epiphanes when
idolatry was being forced upon the Jews, his officers came to the city of Modein
to organize the sacrifices. Mattathias, who was not willing to go along with the
evil practices, led a group apart. According to an uninspired history, the officers
said to him:
The youngest of the seven brothers was promised to be made "rich and happy"
if he would abandon his ancestral customs (2Mac 7:24); see note And others had
trial of mockings at Heb 11:36)).
Were slain with the sword [they were killed, put to death, died by the death,
of the sword].[ 245 ] Although Elijah escaped death by Jezebel's sword at Horeb
(compare verse 34), he complained that other prophets were not so fortunate.[ 246 ]
He cried:
Uriah [Urijah], whose prophecies were similar to those of Jeremiah, was brought
from Egypt where King Jehoiakim slew him with a sword (Jer 26:20, 23). His
body was cast into the burial place of the common people.
They wandered about in sheepskins [they went about in skins of sheep].[ 247 ]
The mantle of Elijah is thought to have been sheepskin[ 248 ] or, possibly, "hair
cloth" (1Ki 19:13, 9; compare 2Ki 1:8; 2:8, 13; see note below And
goatskins).[ 249 ] When fleeing from Jezebel, he "went about." First, he ran for
his life[ 250 ] about one hundred miles to Beersheba (1Ki 19:3). He left his servant
there and went a day's journey into the wilderness (1Ki 19:4). There the angel
gave him water and fed him a cake baked on hot stones. Then he went on the
strength of that food forty days and forty nights. He travelled about 250 miles to
Horeb, the mountain of God (1Ki 19:8). From thence, about 400 miles to the
wilderness of Damascus (1Ki 19:15).
And goatskins [in goatskins, and goats].[ 251 ] The word "goatskins" does not
appear in Scripture as a specific garment for God's people. Inasmuch as the
present verse is the only one mentioning goatskins in particular, some have thought
the term meant "sackcloth" made of goats' hair. At times, sackcloth was a
garment worn by Job, Isaiah, Daniel and others:
Zechariah spoke of false prophets who would "not wear a robe of coarse hair to
deceive" (Zec 13:4). This hints that true prophets of God often worn such robes.
Being destitute [destitute].[ 252 ] Prosperity does not automatically come with
righteousness. Neither does poverty demonstrate that one is unfaithful (see chart
DESTITUTE SAINTS). Jesus did not travel first class.
Paul described himself "as having nothing, and yet possessing all things" (2Co
6:10). Christ assured the church at Smyrna, "I know your works, tribulation, and
poverty (but you are rich)."
Afflicted.[ 253 ] Some of the righteous were distressed by rulers or others who
were antagonistic to their messages. A classic example is found in 1 Maccabees.
On the Sabbath day, the soldiers hurried out after them and killed a thousand of
them because, on that day, they would not resist (1Mac 2:34-38). In spite of it
being the Sabbath, Mattathias and others defended themselves and survived.
Tormented [evil treated, ill-treated, mistreated].[ 254 ] Daniel wrote about
terrible suffering of God's people.
Moses suffered ill-treatment (see Heb 11:25). So did many other OT and NT
saints (see note on Heb 13:3).
[11:38] Of whom the world was not worthy.[ 255 ] Some destitute saints who
were too good for this world lived in caves. Others wandered in mountains and
deserts. If the society had given them its very best advantages and dwellings, it
still would not have been worthy of these fine people.
They wandered [wandering].[ 256 ] These wandering saints were homeless, but
not of their own choosing. The Greek passive voice indicates they were made to
In deserts and mountains [over deserts and in, on, mountains]. Under the
reign of the wicked Antiochus:
In dens and caves of the earth [in caves, and in dens, and caverns, holes, the
holes, in the ground].[ 257 ] Much of Palestine is limestone country with numerous
caves and holes. Some of them are quite large. Many are almost undetectable
from the surface but are accessible by descending a hole near a rock or by sliding
under a bush. Wanderers found the holes and caves to be tolerable dwelling
places, especially if they needed to hide from persecutors. In some rural areas of
Israel, it is a good idea to stay on a path. People have been known to accidentally
fall into a cave.
11:39, 40 And all these, having obtained a good testimony through faith, did
not receive the promise, 40 God having provided something better for us, that
they should not be made perfect apart from us.
And all these [and, and even though, these all].[ 258 ] The words "all these" are
comforting. The Lord does not forget the labor of love of the least of His
righteous ones (Heb 6:10; see note on Lu 22:31; compare Am 9:9).[ 259 ]
Having obtained a good testimony [received, having had, a good report,
witness, witness borne to them, though well attested].[ 260 ] God's approval is
worth all the world. Some of the righteous have testimony of their faithfulness
recorded on the pages of the Bible. Others, written only in the Lamb's book of
life. All will be revealed on the judgment day.
Through faith [through, by, their, the, faith].[ 261 ] I have seen salmon heading
upstream in the Columbia river toward their spawning grounds. Some of them had
lampreys attached to their sides, sucking the very life out of them. Yet they
pressed on with mighty energy up the "fish ladder" and onward in order to fulfill
God's purpose in propagating their species. Christians must press on by faith.
They must continue fighting the good fight in order to, by faith, fulfill God's
purpose for their lives, not only the propagating of the species [converting souls],
but attaining the promise of eternal life.
Did not receive the promise [received not, they did not receive, what was
promised].[ 262 ] At first glance, one might say, "What a disappointment!" Yet,
from verse 33, we learn that they "obtained promises." Upon close examination,
we perceive that the greatest blessing of all was yet to be given them through
[11:40] God having provided [since God had foreseen, God foreseeing].[ 263 ]
The Greek aorist participle indicates that even in the days when the OT saints,
were being persecuted and killed, God had already provided the plan to save them
eternally. "He has prepared a city for them" (Heb 11:16; compare Joh 14:2).
Something better for us [some better thing concerning us].[ 264 ] The gospel
plan is better. It has a better covenant, better promises and a better hope of a
better resurrection. One would be foolish to return to a system that cannot offer
salvation by Jesus Christ.
That they should not be made perfect apart from us [that, so that, they, that they, without us, would not be completed].[ 265 ] It has been previously noted that "made perfect" in Hebrews refers to forgiveness, salvation from sin (see notes on Heb 2:10; 7:11; 9:9). God, in His wisdom, delayed the actual crucifixion of Christ until "the fullness of time" (Lu 22:53; Joh 2:24; 7:30; 8:20; 12:23, 27; 13:1; 17:1; Ga 4:4). The OT saints were not recipients of absolute forgiveness until the blood of Jesus was shed. Christians are redeemed by it (1Pe 1:18, 19). Faithful OT men and women are saved by it but not apart from the salvation that Christians enjoy through the merit of the blood of Christ.