Text -- Hebrews 11:26-40 (NET)

11:26 He regarded abuse suffered for Christ to be greater wealth than the treasures of Egypt, for his eyes were fixed on the reward. 11:27 By faith he left Egypt without fearing the king’s anger, for he persevered as though he could see the one who is invisible. 11:28 By faith he kept the Passover and the sprinkling of the blood, so that the one who destroyed the firstborn would not touch them. 11:29 By faith they crossed the Red Sea as if on dry ground, but when the Egyptians tried it, they were swallowed up. 11:30 By faith the walls of Jericho fell after the people marched around them for seven days. 11:31 By faith Rahab the prostitute escaped the destruction of the disobedient, because she welcomed the spies in peace. 11:32 And what more shall I say? For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets. 11:33 Through faith they conquered kingdoms, administered justice, gained what was promised, shut the mouths of lions, 11:34 quenched raging fire, escaped the edge of the sword, gained strength in weakness, became mighty in battle, put foreign armies to flight, 11:35 and women received back their dead raised to life. But others were tortured, not accepting release, to obtain resurrection to a better life. 11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth. 11:39 And these all were commended for their faith, yet they did not receive what was promised. 11:40 For God had provided something better for us, so that they would be made perfect together with us.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 11:26

The reproach of Christ ( ton oneidismon tou Christou ).

See Psa 89:51 for the language where "the Messiah"("The Anointed One") is what is meant by tou Christou , here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (Heb 12:2; Heb 13:12). There is today as then (Heb 13:13) a special reproach (oneidismos , already, Heb 10:33) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches"(meizona plouton ) than "the treasures of Egypt"(tōn Aiguptou thēsaurōn , ablative case after comparative meizona , for which see Mat 6:19.). Moses was laying up treasure in heaven.

Robertson: Heb 11:26

For he looked unto the recompense of reward ( apeblepen gar eis tēn misthapodosian ).

In perfect active of apoblepō , "for he was looking away (kept on looking away)."For misthapodosia see Heb 10:35.

Robertson: Heb 11:27

Not fearing ( mē phobētheis ).

Negative mē with first aorist passive participle of phobeō here used transitively with the accusative as in Mat 10:26. Moses did flee from Egypt after slaying the Egyptian (Exo 2:15), but the author omits that slaughter and ignores it as the dominant motive in the flight of Moses. Thumon (wrath) is common in the N.T. (Luk 4:28), though here only in Hebrews.

Robertson: Heb 11:27

He endured ( ekarterēsen ).

First aorist (constative) active indicative of kartereō , old word from karteros , strong, here only in N.T. Moses had made his choice before slaying the Egyptian. He stuck to its resolutely.

Robertson: Heb 11:27

As seeing him who is invisible ( ton aoraton hōs horōn ).

This is the secret of his choice and of his loyalty to God and to God’ s people. This is the secret of loyalty in any minister today who is the interpreter of God to man (2Co 4:16-18).

Robertson: Heb 11:28

He kept ( pepoiēken ).

Perfect active indicative of poieō , to make, "he has made,"emphasizing the permanent nature of the feast.

Robertson: Heb 11:28

The sprinkling of the blood ( tēn proschusin tou haimatos ).

Rather, "the pouring of the blood"(proschusis from proscheō , to pour upon), only here in the N.T. (earliest known example). An allusion to the command in Exo 12:7, Exo 12:22 but in the lxx proscheō is the usual term for the act (Exod 24:6; 29:16; Lev 1:5, 11; Deut 16:6).

Robertson: Heb 11:28

That the destroyer of the first-born should not touch them ( hina mē ho olothreuōn ta prōtotoka thigēi autōn ).

Negative final clause with hina mē and the second aorist active subjunctive of thigganō , old verb to touch with genitive, in the N.T. only here, Heb 12:20; Col 2:21. The articular participle ho olothreuōn is from Exo 12:23. For prōtotoka see Luk 2:7; Exo 12:29.

Robertson: Heb 11:29

Which assaying to do ( hēs pieran labontes ).

Literally, "of which taking trial"(second aorist active participle of lambanō , to take). The idiom peiran lambanein occurs in Deu 28:56, in N.T. only here and Heb 11:36, though a classical idiom (Demosthenes, etc.).

Robertson: Heb 11:29

Were swallowed up ( katepothēsan ).

First aorist passive indicative of katapinō , to drink down, to swallow down (Mat 23:24).

Robertson: Heb 11:30

Fell down ( epesan ).

"Fell,"second aorist active indicative of piptō with first aorist endings as often in the Koiné.

Robertson: Heb 11:30

After they had been compassed ( kuklōthenta ).

First aorist passive participle of kukloō , old verb to encircle (from kuklos , circle) as in Act 14:20. Antecedent action here.

Robertson: Heb 11:31

Having received the spies with peace ( dexamenē tous kataskopous met' eirēnēs ).

First aorist middle participle of dechomai , to welcome (Luk 10:8, Luk 10:10). Kataskopos is an old compound (kataskopeō , Gal 2:4), used of scout or spy, in lxx, here only in N.T.

Robertson: Heb 11:32

And what shall I more say? ( Kai ti eti legō ).

Deliberative present active subjunctive (same form as indicative, legō ). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31).

Robertson: Heb 11:32

Will fail me if I tell about ( epileipsei me diēgoumenon peri ).

Literally, "will leave me telling about."Present middle participle of diēgeomai , to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with me . Vivid and picturesque description of the author’ s embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets"(tōn prophētōn , the for-speakers for God) of whom Samuel was the leader.

Robertson: Heb 11:33

Through faith ( dia pisteōs ).

Change thus from the routine pistei used so far.

Robertson: Heb 11:33

Subdued kingdoms ( katēgōnisanto basileias ).

First aorist middle indicative of katagōnizomai , Koiné verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David’ s conquests. The author has here (Heb 11:33, Heb 11:34), "nine terse clauses"(Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness"(ērgasanto dikaiosunēn , first aorist middle indicative of ergazomai ) see Act 10:35.

Robertson: Heb 11:33

Obtained promises ( epetuchon epaggeliōn ).

Second aorist active indicative of epitugchanō , old verb (already in Heb 6:15) with genitive. But they did not see the fulfilment of the Messianic promise (Heb 11:39.).

Robertson: Heb 11:33

Stopped the mouths of lions ( ephraxan stomata leontōn ).

First aorist active indicative of phrassō , old verb to fence in, to block up. See Dan 6:18-23.

Robertson: Heb 11:34

Quenched the power of fire ( esbesan dunamin puros ).

First aorist active indicative of sbennumi (Mat 12:20). See Dan 3:19-28.

Robertson: Heb 11:34

Escaped the edge of the sword ( ephugon stomata machairēs ).

Second aorist active indicative of pheugō , old verb to flee. "Mouths (stomata ) of the sword"(Luk 21:24). See 1Sa 18:11; 1Ki 19:2.

Robertson: Heb 11:34

Were made strong ( edunamōthēsan ).

First aorist passive indicative of dunamoō , late verb from dunamis as in Col 1:11.

Robertson: Heb 11:34

Waxed mighty in war ( egenēthēsan ischuroi en polemōi ).

"Became strong in battle"(Psa 18:34.).

Robertson: Heb 11:34

Armies of aliens ( parembolas allotriōn ).

Late compound (para ,en ,ballō ) for encampment (Polybius, Plutarch), barracks (Act 21:34, Act 21:37), armies in battle line (Rev 20:9 and here as in lxx and Polybius). Apparently a reference to the campaigns of Judas Maccabeus.

Robertson: Heb 11:35

By a resurrection ( ex anastaseōs ).

Cf. 1Ki 17:17.; 2Kings 4:8-37.

Robertson: Heb 11:35

Were tortured ( etumpanisthēsan ).

First aorist passive indicative of tumpanizō , late verb from tumpanon (kettledrum, drumstick), to beat the drum, to beat to death (cf. 2Macc 7 about Eleazar and the Mother and the seven sons), once in lxx (1Sam 21:13).

Robertson: Heb 11:35

Not accepting their deliverance ( ou prosdexamenoi tēn apolutrōsin ).

Offered at the price of disloyalty as in 2Macc 6:21-27.

Robertson: Heb 11:35

That they might obtain a better resurrection ( hina kreittonos anastaseōs tuchōsin ).

Purpose clause with hina and the second aorist active subjunctive of tugchanō to obtain with the genitive case. A "better resurrection"than the temporary ones alluded to in this verse by the women.

Robertson: Heb 11:36

Of mockings and scourgings ( empaigmōn kai mastigōn ).

Empaigmos is from empaizō (Mat 20:19), late word, in lxx, here alone in N.T. Mastigōn (mastix , a whip, a scourge) is old and common enough (Act 22:24).

Robertson: Heb 11:37

They were stoned ( elithasthēsan ).

Like Zechariah son of Jehoiada (2Ch 24:20). "A characteristic Jewish punishment"(Vincent). First aorist passive indicative of lithazō (Joh 10:31).

Robertson: Heb 11:37

They were sawn asunder ( epristhēsan ).

First aorist passive indicative of priō or prizō , old verb (prion , a saw). Cruel Jewish punishment (Amo 1:3) said to have been inflicted on Isaiah.

Robertson: Heb 11:37

They were tempted ( epeirasthēsan ).

First aorist passive indicative of peirazō . The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after epristhēsan . One of the seven brothers was fried (2Macc 7:4) and so eprēsthesan (were burned) from pimpraō (Act 28:6) has been suggested.

Robertson: Heb 11:37

With the sword ( en phonōi machairēs ).

"In (by) slaughter of the sword"(Ionic form of the genitive machaires as in Exo 17:13; Num 21:24). The fate of unpopular prophets (1Ki 10:10; Jer 26:23).

Robertson: Heb 11:37

They went about ( periēlthon ).

Constative aorist active indicative of perierchomai (picturesque compound verb). Here the sufferings of the living.

Robertson: Heb 11:37

In sheep skins ( en mēlōtais ).

Late word from mēlon (sheep), rough garment of prophets as Elijah (1Ki 19:13, 1Ki 19:19), here only in N.T. In Byzantine Greek a monk’ s garb.

Robertson: Heb 11:37

In goatskins ( en aigeiois dermasin ).

Derma , old word from derō , to flay (Mat 21:35), here only in N.T. Aigeios , old adjective (from aix , goat), here only in N.T.

Robertson: Heb 11:37

Being destitute ( husteroumenoi ).

Present passive participle of hustereō , old verb to be left behind, used by Paul of himself (2Co 11:9).

Robertson: Heb 11:37

Afflicted ( thlibomenoi ).

Present passive participle of thlibō , common verb to oppress.

Robertson: Heb 11:37

Evil entreated ( kakouchoumenoi ).

Present passive participle of kakoucheō , late compound verb from obsolete kakouchos (kakos and echō ), in lxx (1Kings 2:26), in N.T. only here and Heb 13:3. See sunkakoucheisthai in Heb 11:25.

Robertson: Heb 11:38

Of whom the world was not worthy ( hōn ouk ēn axios ho kosmos ).

Graphic picture in a short parenthetical relative clause (hōn , genitive plural with axios ), a phrase to stir the blood of the readers.

Robertson: Heb 11:38

Wandering ( planōmenoi ).

Present middle participle of planaō , like lost sheep, hunted by wolves.

Robertson: Heb 11:38

Caves ( spēlaiois ).

Old word from speos (cavern) as in Mat 21:13.

Robertson: Heb 11:38

Holes ( opais ).

Old word, perhaps from ops (root of horaō , to see), opening, in N.T. only here and Jam 3:11. Cf. 1Ki 18:4; 2Macc 5:27; 10:6 (about Judas Maccabeus and others).

Robertson: Heb 11:39

These all ( houtoi pantes ).

The whole list in verses 5-38. Cf. Heb 11:13.

Robertson: Heb 11:39

Through their faith ( dia pisteōs ).

Here rather than pistei as so often.

Robertson: Heb 11:39

Received not the promise ( ouk ekomisanto tēn epaggelian ).

First aorist middle of komizō . The Messianic promise they did not live to see (Heb 11:13), though they had individual special promises fulfilled as already shown (Heb 11:33).

Robertson: Heb 11:40

God having provided ( tou theou problepsamenou ).

Genitive absolute with first aorist middle participle of problepō , late compound to foresee, here only in the N.T.

Robertson: Heb 11:40

Some better thing ( kreitton ti ).

"Something better,""the better promises"of Heb 8:6.

Robertson: Heb 11:40

That apart from us they should not be made perfect ( hina mē chōris hēmōn teleiōthōsin ).

Negative purpose clause with hina mē and the first aorist passive subjunctive of teleioō . But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God’ s dispensation of grace of which we are the beneficiaries. But all the same and all the more ( noblesse oblige ), we should prove worthy of our heritage and of God’ s goodness to us and be loyal to Christ.

Vincent: Heb 11:26

Esteeming the reproach of Christ ( ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ )

The participle gives the reason for his choice of affliction instead of sin: since he esteemed . " The reproach of Christ" is the reproach peculiar to Christ; such as he endured. The writer uses it as a current form of expression, coloring the story of Moses with a Christian tinge. Comp. Rom 15:3; Heb 13:13; 2Co 1:5; Col 1:24; Phi 3:14; 1Pe 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelites the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

Vincent: Heb 11:26

He had respect unto ( ἀπέβλεπεν εἰς )

N.T.o . Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

Vincent: Heb 11:27

He forsook Egypt ( κατέλιπεν Ἄιγυπτον )

After he had killed the Egyptian, Exo 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

Vincent: Heb 11:27

The wrath ( τὸν θυμὸν )

Only here in Hebrews. See on Joh 3:36.

Vincent: Heb 11:27

He endured ( ἐκαρτέρησεν )

N.T.o . Occasionally in lxx. Often in Class. He was stanch and steadfast .

Vincent: Heb 11:27

As seeing him who is invisible ( τὸν ἀόρατον ὡς ὁρῶν )

Since he saw, etc. The emphasis is on invisible , pointing back to the introductory definition of faith. The word is used of God, Col 1:15; 1Ti 1:17.

Vincent: Heb 11:28

Kept the passover ( πεποίηκεν τὸ πάσχα )

Rend. " hath instituted the passover." The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Mat 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα to eat the Passover. See Mat 26:17; Mar 14:12; Luk 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Mat 26:18; Exo 12:48; Num 9:2, Num 9:4, Num 9:6, Num 9:10, Num 9:13; Deu 16:1 : but the verb is elastic. The corresponding Hebrew verb òָùָֽׂä , among other meanings, signifies to create (Gen 1:7; Gen 2:2); to establish (Ecc 2:5, Ecc 2:6, Ecc 2:8); to constitute (1Ki 12:31, 1Ki 12:32); to make ready or prepare (Jdg 13:15; to prepare as a sacrifice (Psa 66:15). In all these instances it is rendered in lxx by ποιεῖν . In N.T. we find ποιεῖν ἄριστον or δεῖπνον to prepare a breakfast or dinner . Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

Vincent: Heb 11:28

The sprinkling of blood ( τὴν πρόσχυσιν τοῦ αἵματος )

Πρόσχυσις affusion , N.T.o , o lxx, o Class. From προσχεῖν to pour on . In the post-Exodus legislation the blood which, in the original institution, was sprinkled on the door-posts and lintels (Exo 12:22), was thrown upon the altar (Deu 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exo 24:6; Exo 29:16; Lev 1:5, Lev 1:11; Lev 3:2, Lev 3:8, Lev 3:13, etc.

Vincent: Heb 11:28

Lest he that destroyed the first-born should touch them ( ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωρότοκα θίγῃ αὐτῶν )

Rend. " that the destroyer of the first-born should not touch them," a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν to destroy , N.T.o , o Class. Ὁ ὀλοθρεύων is used in the narrative of Exo 12:23 for the destroying angel . The kindred noun ὀλοθρευτής destroyer (o lxx, o Class.) occurs in 1Co 10:10 of the plague in Num 16:46-50. For θίγῃ should touch , see on Col 2:21.

Vincent: Heb 11:29

Passed through ( διέβησαν )

Only three times in N.T. See Luk 16:26; Act 16:9. The simple Βαίνην does not occur in N.T.

Vincent: Heb 11:29

The Red Sea ( τὴν Ἐρυθρὰν θάλασσαν )

Called by the Israelites the sea , Exo 14:2, Exo 14:9, Exo 14:16, Exo 14:21, Exo 14:28, etc., and, specially, the sea of Suph ( sedge , seeds ). In lxx always as here except Jdg 11:16, where it is θάλασσα Σὶφ i.e. Suph . By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs.

Vincent: Heb 11:29

Which the Egyptians assaying to do ( ἧς πεῖραν λαβόντες οἱ Αιγύπτιοι )

The A.V. has assaying , according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which ( sea ) the Egyptians having taken trial . The phrase πεῖραν λαμβάνειν to take trial occurs also in lxx, Deu 28:56. In N.T. only here and Heb 11:36.

Vincent: Heb 11:29

Were drowned ( κατεπόθησαν )

Lit. were drunk down . See on Mat 23:24. Comp. lxx, Exo 15:4, and in N.T. 1Co 15:54; 2Co 2:7; 2Co 5:4.

Vincent: Heb 11:30

Compassed about ( κυκλωθέντα )

Comp. Luk 21:20; Joh 10:24. o P.

Vincent: Heb 11:31

The harlot Rahab ( Ῥαὰβ ἡ πόρνη )

See Joshua 2; Jos 6:17, and comp. Jam 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith , by rendering πόρνη landlady .

Vincent: Heb 11:31

Perished not with ( οὐ συναπώλετο )

N.T.o . In lxx see Num 16:26; Psa 25:9; Psa 27:3.

Vincent: Heb 11:31

Them that believed not ( τοῖς ἀπειθήσασιν )

Rend. " them that were disobedient." Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία : disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on Joh 3:36, and comp. Heb 3:18; Heb 4:6, Heb 4:11; Rom 11:30, Rom 11:32, contrasting with Rom 11:20, Rom 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelites, and the consequent refusal to surrender Jericho. Rahab's faith is shown Jos 2:9-11.

Vincent: Heb 11:31

When she had received the spies ( δεξαμένη τοὺς κατασκόπους )

Rend. " having received." For this sense of friendly reception as a guest see Luk 10:8, Luk 10:10. Κατάσκοπος a spy , N.T.o . lxx, Gen 42:9, Gen 42:11, Gen 42:14; 1Sa 26:4.

Vincent: Heb 11:31

With peace ( μετ ' εἰρήνηνς )

The phrase only here and Act 15:33. Quite often in lxx, as Gen 15:15; Gen 26:29; Exo 18:23; Deu 20:20; Jdg 8:9. In N.T. ἐν εἰρήνῃ in peace (Act 16:36; Jam 2:16): εἰς εἰρήνην into peace (Mar 5:34; Luk 7:50; Luk 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others. An interesting parallel is furnished by Dante, Purg . ii. 99, in the case of the pilot-angel who conveys souls to the shore of Purgatory.

" He, sooth to say, for three months past has taken

Whoever wished to enter, with all peace " (without interposing any obstacle.)

Vincent: Heb 11:32

To tell ( διηγούμενον )

Lit. the time will fail me telling: if I tell. See on Mar 9:9, and comp. Mar 5:16; Luk 8:39; Luk 9:10; Act 9:27, and διήγησις narrative (A.V. declaration ), Luk 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets.

Vincent: Heb 11:33

Through faith ( διὰ πίστεως )

This formula is now substituted for the instrumental dative πίστει by faith . The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

Vincent: Heb 11:33

Subdued kingdoms ( κατηγωνίσαντο βασιλείας )

The verb N.T.o , o lxx, signifies fought down ; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5.

Vincent: Heb 11:33

Wrought righteousness ( ἠργάσαντο δικαιοσύνην )

For the phrase comp. Act 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2Sa 8:15; 1Ch 18:14; 1Sa 12:4. Faith showed itself in the association of righteousness with power. Comp. Isa 9:7; Isa 54:14; 1Ki 10:9.

Vincent: Heb 11:33

Obtained promises ( ἐπέτυχον ἐπαγγελιῶν )

See on Heb 6:15.

Vincent: Heb 11:33

Stopped ( ἔφραξαν )

The verb means to fence in ; block up . Rare in N.T. See Rom 3:19; 2Co 11:10, and comp. φραγμός a fence , Mat 21:33; Eph 2:14. Occasionally in lxx, as Job 38:8; Pro 21:13; Zec 14:5. The reference is no doubt to Daniel, Dan 6:22; comp. 1 Macc. 2:60.

Vincent: Heb 11:34

Quenched the violence of fire ( ἔσβεσαν δύναμιν πυρός )

Rend. " the power of fire." Reference to the three Hebrews, Daniel 3; comp. 1 Macc. 2:59.

Vincent: Heb 11:34

Edge of the sword ( στόματα μαχαίρης )

Lit. mouths of the sword . See on Heb 4:12. The plural edges indicates frequent assaults.

Vincent: Heb 11:34

Out of weakness ( ἀπὸ ἀσθενείας )

Rend. " from weakness." For the sense of ἀπὸ from , see Luk 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2 Kings 20; Isaiah 38). The main reference is probably to Samson, Jdg 16:28 ff.

Vincent: Heb 11:34

The armies of the aliens ( παρεμβολὰς ἀλλοτρίων )

Omit both the's in translation. For παρεμβολὰς see on Act 21:34. Very often in lxx. Aliens , foreign foes or invaders.

Vincent: Heb 11:35

Women

The recorded raisings from the dead are mostly for women. See 1Ki 17:17 ff.; 2Ki 4:17 ff. Comp. Luk 7:11 ff.; John 11; Acts 9. The reference here is to the first two.

Vincent: Heb 11:35

Raised to life again ( ἐξ ἀναστάσεως )

Rend. " by a resurrection" ; and for the force of ἐξ comp. Rom 1:4.

Vincent: Heb 11:35

Were tortured ( ἐτυμπανίσθησαν )

N.T.o . lxx once, 1 Samuel 21:13. Originally to beat a drum (τύμπανον ). Hence to beat , to cudgel . The A.V. of 1Sa 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν " he scrabbled on the doors of the gate," meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick ; hence a cudgel ; so Aristoph. Plut . 476, where it is associated with κύφων a pillory . Comp. 2 Macc. 6:19, 28. The meaning here is, were beaten to death with clubs , the word being used to represent cruel torture in general.

Vincent: Heb 11:35

Not accepting deliverance ( οὐπροσδεξάμενοι τὴν ἀπολύτρωσιν )

For the verb, see on Heb 10:34. The (τὴν ) deliverance offered at the price of denying their faith. See 2 Macc. 6:21-27.

Vincent: Heb 11:35

A better resurrection ( κρείττονος ἀναστάσεως )

Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2 Macc. 7:9, 14.

Vincent: Heb 11:36

Of cruel mockings ( ἐμπαιγμῶν )

N.T.o , o Class. Rare in lxx. Cruel is an insertion of A.V. Rend. " of mockings." Ἐμπαιγμονὴ mockery (o lxx, Class.) is found 2Pe 3:3 (note); and ἐμπαίκτης mocker or scoffer , 2Pe 3:3; Jud 1:18. Ἑμπαίζειν to mock is quite frequent in the Synoptic Gospels, and occurs also in lxx.

Vincent: Heb 11:37

They were stoned ( ἐλιθάσθησαν )

A characteristic Jewish punishment. See 2Ch 24:20; Mat 23:37; Joh 10:31; Act 5:26; Act 7:59; Act 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Heb 12:20.

Vincent: Heb 11:37

Were sawn asunder ( ἐπίσθησαν )

N.T.o . As Isaiah, according to tradition.

Vincent: Heb 11:37

Were tempted ( ἐπειράσθησαν )

If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death.

Vincent: Heb 11:38

Of whom the world was not ( ὧν οὐκ ἦν ἄξιος ὁ κόσμος )

This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time it prepares the way for the following clause in which the participial construction is resumed. Rend. " they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts," etc. By the world (κόσμος ) is not meant the corrupt world, as in John and Paul (see on Heb 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher.

Vincent: Heb 11:38

They wandered ( πλανώμενοι )

Lit. wandering or straying , apart from the homes and the intercourse of men.

Vincent: Heb 11:38

Caves of the earth ( ὀπαῖς τῆς γῆς )

Ὁπή only here and Jam 3:11. It means a hole ; primarily a place through which one can see (ὄπωπα ). In lxx the cleft of the rock in which God placed Moses, Exo 33:22 : a window , a latticed opening , Ecc 12:3 : the eye-socket , Zec 14:12 : a hole in the wall , Eze 8:7 : a hole in a tree , 4 Macc. 14:16.

Vincent: Heb 11:39

Having obtained a good report ( μαρτυρηθέντες )

Rend. " having had witness born to them." See on Heb 11:2.

Vincent: Heb 11:40

Having provided ( προβλεψαμένου )

N.T.o .

Vincent: Heb 11:40

For us ( περὶ ἡμῶν )

The better thing is for us . It was not for them: they lived in the assurance of a future time better than their own, and in this assurance of faith, did their work and bore their burden in their own time. It is one of the achievements of faith to be cheerfully willing to be only a stage to some better thing which we cannot share.

Vincent: Heb 11:40

That they without us should not be made perfect ( ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν )

Each successive stage of history gathers up into itself the fruit of preceding stages. This passage teaches the solidarity of humanity in its work as well as in itself. The man of the present requires the work and suffering and achievement of the men of the past to complete him and his work. The future men will, in like manner, require the work and suffering and achievement of the men of today to complete them. The whole creation, in all its successive aeons, moves together toward

" The one far-off, divine event."

Wesley: Heb 11:26

That which he bore for believing in the Messiah to come, and acting accordingly.

Wesley: Heb 11:26

From all those perishing treasures, and beyond all those temporal hardships Unto the recompence of reward - Not to an inheritance in Canaan; he had no warrant from God to look for this, nor did he ever attain it; but what his believing ancestors looked for, - a future state of happiness in heaven.

Wesley: Heb 11:27

Taking all the Israelites with him.

Wesley: Heb 11:27

As he did many years before, Exo 2:14. Exo 14:15, &c.

Wesley: Heb 11:28

Of the paschal lamb, which was sprinkled on the door - posts, lest the destroying angel should touch the Israelites. Exo 12:12-18.

Wesley: Heb 11:29

Moses, Aaron, and the Israelites.

Wesley: Heb 11:29

It washed the borders of Edom, which signifies red. Thus far the examples are cited from Genesis and Exodus; those that follow are from the former and the latter Prophets.

Wesley: Heb 11:30

By the faith of Joshua.

Wesley: Heb 11:31

Though formerly one not of the fairest character.

Wesley: Heb 11:32

After Samuel, the prophets are properly mentioned. David also was a prophet; but he was a king too.

Wesley: Heb 11:32

Elijah, Elisha, &c., including likewise the believers who lived with them.

Wesley: Heb 11:33-34

David, in particular, subdued kingdoms. Samuel (not excluding the rest) wrought righteousness. The prophets, in general, obtained promises, both for themselves, and to deliver to others. Prophets also stopped the mouths of lions, as Daniel; and quenched the violence of fire, as Shadrach, Meshach, and Abednego. To these examples, whence the nature of faith clearly appears, those more ancient ones are subjoined, (by a transposition, and in an inverted order,) which receive light from these. Jephthah escaped the edge of the sword; Samson out of weakness was made strong; Barak became valiant in fight; Gideon put to flight armies of the aliens. Faith animates to the most heroic enterprises, both civil and military. Faith overcomes all impediments effects the greatest things; attains to the very best; and inverts, by its miraculous power the very course of nature. 2Sa 8:1, &c.; 1Sa 8:9, &c.; 1Sa 13:3, &c.; Dan 6:22; Dan 3:27; Jdg 12:3; Jdg 15:19, &c.; Jdg 16:28, &c.; Jdg 4:14, &c.; Jdg 7:21.

Wesley: Heb 11:35

Naturally weak.

Wesley: Heb 11:35

Children.

Wesley: Heb 11:35

From those who acted great things the apostle rises higher, to those who showed the power of faith by suffering.

Wesley: Heb 11:35

On sinful terms.

Wesley: Heb 11:35

An higher reward, seeing the greater their sufferings the greater would be their glory. 1Ki 17:22; 2Ki 4:35

Wesley: Heb 11:36

The apostle seems here to pass on to recent examples.

Wesley: Heb 11:37

As, according to the tradition of the Jews, Isaiah was by Manasseh.

Wesley: Heb 11:37

Torments and death are mentioned alternately. Every way; by threatenings, reproaches, tortures, the variety of which cannot be expressed; and again by promises and allurements.

Wesley: Heb 11:38

It did not deserve so great a blessing.

Wesley: Heb 11:38

Being driven out from men.

Wesley: Heb 11:39

Though they obtained a good testimony, Heb 11:2, yet did not receive the great promise, the heavenly inheritance.

Wesley: Heb 11:40

Namely, everlasting glory.

Wesley: Heb 11:40

That is, that we might all be perfected together in heaven.

JFB: Heb 11:26

Inasmuch as he esteemed.

JFB: Heb 11:26

That is, the reproach which falls on the Church, and which Christ regards as His own reproach, He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ; Israel's sufferings were Christ's sufferings (compare 2Co 1:5; Col 1:24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Christ, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long be their great glory.

JFB: Heb 11:26

Greek, "turning his eyes away from other considerations, he fixed them on the (eternal) recompense" (Heb 11:39-40).

JFB: Heb 11:27

But in Exo 2:14 it is said, "Moses feared, and fled from the face of Pharaoh." He was afraid, and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice his hope of being Israel's future deliverer according to the divine intimations; his great aim, see on Heb 11:23). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition he left Egypt, not fearing the consequences which were likely to overtake him if he should be caught, after having, in defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his flight, and constituted the "faith" of this act, according to the express statement here. The exodus of Moses with Israel cannot be meant here, for it was made, not in defiance, but by the desire, of the king. Besides, the chronological order would be broken thus, the next particular specified here, namely, the institution of the Passover, having taken place before the exodus. Besides, it is Moses' personal history and faith which are here described. The faith of the people ("THEY passed") is not introduced till Heb 11:29.

JFB: Heb 11:27

Steadfast in faith amidst trials. He had fled, not so much from fear of Pharaoh, as from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not having been able to inspire them with those hopes for which he had sacrificed all his earthly prospects. This accounts for his strange reluctance and despondency when commissioned by God to go and arouse the people (Exo 3:15; Exo 4:1, Exo 4:10-12).

JFB: Heb 11:27

As though he had not to do with men, but only with God, ever before his eyes by faith, though invisible to the bodily eye (Rom 1:20; 1Ti 1:17; 1Ti 6:16). Hence he feared not the wrath of visible man; the characteristic of faith (Heb 11:1; Luk 12:4-5).

JFB: Heb 11:28

Greek, "hath kept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel should pass over, and not touch the inmates of the blood-sprinkled houses (Exo 12:23). "He acquiesced in the bare word of God where the thing itself was not apparent" [CALVIN].

JFB: Heb 11:28

Greek neuter; both of man and beast.

JFB: Heb 11:29

Moses and Israel.

JFB: Heb 11:29

Called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it.

JFB: Heb 11:29

Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians.

JFB: Heb 11:29

Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Exo 15:12, "the earth swallowed them."

JFB: Heb 11:30

The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, but faith can do all things [CHRYSOSTOM].

JFB: Heb 11:30

Whereas sieges often lasted for years.

JFB: Heb 11:31

Rahab showed her "faith" in her confession, Jos 2:9, Jos 2:11, "I know that Jehovah hath given you the land; Jehovah your God, is God in heaven above, and in earth beneath."

JFB: Heb 11:31

Her former life adds to the marvel of her repentance, faith, and preservation (Mat 21:31-32).

JFB: Heb 11:31

Greek, "were disobedient," namely, to the will of God manifested by the miracles wrought in behalf of Israel (Jos 2:8-11).

JFB: Heb 11:31

In her house (Jos 2:1, Jos 2:4, Jos 2:6).

JFB: Heb 11:31

Peaceably; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (Heb 11:17, Heb 11:31) for the power of faith, as James (Jam 2:21, Jam 2:25; see on Jam 2:21; Jam 2:25) does for justification by works evidentially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love" (Gal 5:6).

JFB: Heb 11:32

Suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith.

JFB: Heb 11:32

Put before Barak, not chronologically, but as being more celebrated. Just as Samson for the same reason is put before Jephthæ. The mention of Jephthæ as an example of "faith," makes it unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom "Samuel" is mentioned as the first.

JFB: Heb 11:33

As David did (2Sa 8:1, &c.); so also Gideon subdued Midian (Jdg. 7:1-25).

JFB: Heb 11:33

As Samuel did (1Sa 8:9; 1Sa. 12:3-23; 1Sa 15:33); and David (2Sa 8:15).

JFB: Heb 11:33

As "the prophets" (Heb 11:32) did; for through them the promises were given (compare Dan 9:21) [BENGEL]. Rather, "obtained the fulfilment of promises," which had been previously the object of their faith (Jos 21:45; 1Ki 8:56). Indeed, Gideon, Barak, &c., also obtained the things which God promised. Not "the promises," which are still future (Heb 11:13, Heb 11:39).

JFB: Heb 11:33

Note the words, "because he believed in his God." Also Samson (Jdg 14:6), David (1Sa 17:34-37), Benaiah (2Sa 23:20).

JFB: Heb 11:34

(Dan 3:27). Not merely "quenched the fire," but "quenched the power (so the Greek) of the fire." Dan 3:19-30 and Dan 6:12-23 record the last miracles of the Old Testament. So the martyrs of the Reformation, though not escaping the fire, were delivered from its having power really or lastingly to hurt them.

JFB: Heb 11:34

So Jephthah (Jdg 12:3); and so David escaped Saul's sword (1Sa 18:11; 1Sa 19:10, 1Sa 19:12); Elijah (1Ki 19:1, &c.; 2Ki 6:14).

JFB: Heb 11:34

Samson (Jdg 16:28; Jdg 15:19). Hezekiah (Isa. 37:1-38:22). MILTON says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness."

JFB: Heb 11:34

Barak (Jdg 4:14-15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews from their cruel oppressor, Antiochus of Syria.

JFB: Heb 11:34

Literally, "camps" referring to Jdg 7:21. But the reference may be to the Maccabees having put to flight the Syrians and other foes.

JFB: Heb 11:35

As the widow of Zarephath (1Ki 17:17-24). The Shunammite (2Ki. 4:17-35). The two oldest manuscripts read. "They received women of aliens by raising their dead." 1Ki 17:24 shows that the raising of the widow's son by Elijah led her to the faith, so that he thus took her into fellowship, an alien though she was. Christ, in Luk 4:26, makes especial mention of the fact that Elijah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of God, as Vulgate reads. Still, English Version may be the right reading.

JFB: Heb 11:35

Greek, "but"; in contrast to those raised again to life.

JFB: Heb 11:35

"broken on the wheel." Eleazar (2 Maccabees 6:18, end; 2 Maccabees 19:20,30). The sufferer was stretched on an instrument like a drumhead and scourged to death.

JFB: Heb 11:35

When offered to them. So the seven brothers, 2 Maccabees 7:9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6:21, 28, 30, "Though I might have been delivered from death, I endure these severe pains, being beaten."

JFB: Heb 11:35

Than that of the women's children "raised to life again"; or, than the resurrection which their foes could give them by delivering them from death (Dan 12:2; Luk 20:35; Phi 3:11). The fourth of the brethren (referring to Dan 12:2) said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to life." The writer of Second Maccabees expressly disclaims inspiration, which prevents our mistaking Paul's allusion here to it as if it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim.

JFB: Heb 11:36

Of a different class of confessors for the truth (the Greek is different from that for "others," Heb 11:35, alloi, heteroi).

JFB: Heb 11:36

Testing their faith.

JFB: Heb 11:36

As Hanani (2Ch 16:10), imprisoned by Asa. Micaiah, the son of Imlah, by Ahab (1Ki 22:26-27).

JFB: Heb 11:37

As Zechariah, son of Jehoiada (2Ch 24:20-22; Mat 23:35).

JFB: Heb 11:37

As Isaiah was said to have been by Manasseh; but see my Introduction to Isaiah.

JFB: Heb 11:37

By their foes, in the midst of their tortures, to renounce their faith; the most bitter aggravation of them. Or else, by those of their own household, as Job was [ESTIUS]; or by the fiery darts of Satan, as Jesus was in His last trials [GLASSIUS]. Probably it included all three; they were tempted in every possible way, by friends and foes, by human and satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but in vain, through the power of faith.

JFB: Heb 11:37

Literally, "they died in the murder of the sword." In Heb 11:34 the contrary is given as an effect of faith, "they escaped the edge of the sword." Both alike are marvellous effects of faith. In both accomplishes great things and suffers great things, without counting it suffering [CHRYSOSTOM]. Urijah was so slain by Jehoiakim (Jer 26:23); and the prophets in Israel (1Ki 19:10).

JFB: Heb 11:37

As Elijah (1Ki 19:13, Septuagint). They were white; as the "goat-skins" were black (compare Zec 13:4).

JFB: Heb 11:37

Greek, "in evil state."

JFB: Heb 11:38

So far from their being unworthy of living in the world, as their exile in deserts, &c., might seem to imply, "the world was not worthy of them." The world, in shutting them out, shut out from itself a source of blessing; such as Joseph proved to Potiphar (Gen 39:5), and Jacob to Laban (Gen 30:27). In condemning them, the world condemned itself.

JFB: Heb 11:38

Literally, "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to the persecuted, as the fifty hid by Obadiah (1Ki 18:4, 1Ki 18:13) and Elijah (1Ki 19:8, 1Ki 19:13); and Mattathias and his sons (1 Maccabees 2:28, 29); and Judas Maccabeus (2 Maccabees 5:27).

JFB: Heb 11:39

Greek, "being borne witness of." Though they were so, yet "they received not the promise," that is, the final completion of "salvation" promised at Christ's coming again (Heb 9:28); "the eternal inheritance" (Heb 9:15). Abraham did obtain the very thing promised (Heb 6:15) in part, namely, blessedness in soul after death, by virtue of faith in Christ about to come. The full blessedness of body and soul shall not be till the full number of the elect shall be accomplished, and all together, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, "It is probable that some accumulation of blessedness was added to holy souls, when Christ came and fulfilled all things even as at His burial many rose from the dead, who doubtless ascended to heaven with Him" [FLACIUS in BENGEL]. (Compare Note, see on Eph 4:8). The perfecting of believers in title, and in respect to conscience, took place once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took place, and takes place at their death. But the universal and final perfecting will not take place till Christ's coming.

JFB: Heb 11:40

With divine forethought from eternity (compare Gen 22:8, Gen 22:14).

JFB: Heb 11:40

(Heb 7:19); than they had here. They had not in this world, "apart from us" (so the Greek is for "without us," that is, they had to wait for us for), the clear revelation of the promised salvation actually accomplished, as we now have it in Christ; in their state, beyond the grave their souls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, CHRYSOSTOM, &c., restricted the meaning of Heb 11:39-40 to this last truth, and I incline to this view. "The connection is, You, Hebrews, may far more easily exercise patience than Old Testament believers; for they had much longer to wait, and are still waiting until the elect are all gathered in; you, on the contrary, have not to wait for them" [ESTIUS]. I think his object in these verses (Heb 11:39-40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (Heb 1:1; Heb 2:3). Christ's death, the means of perfecting what the Jewish law could not perfect, was reserved for our time. Compare Heb 12:2, "perfecter (Greek) of our faith." Now that Christ is come, they in soul share our blessedness, being "the spirits of the just made perfect" (Heb 12:23); so ALFORD; however, see on Heb 12:23. Heb 9:12 shows that the blood of Christ, brought into the heavenly holy place by Him, first opened an entrance into heaven (compare Joh 3:13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (Heb 6:15; Luk 16:22).

Clarke: Heb 11:26

The reproach of Christ - The Christ or Messiah had been revealed to Moses; of him he prophesied, Deu 18:15; and the reproach which God’ s people had, in consequence of their decided opposition to idolatry, may be termed the reproach of Christ, for they refused to become one people with the Egyptians, because the promise of the rest was made to them, and in this rest Christ and his salvation were included: but, although it does not appear these things were known to the Hebrews at large, yet it is evident that there were sufficient intimations given to Moses concerning the Great Deliverer, (of whom himself was a type), that determined his conduct in the above respect; as he folly understood that he must renounce his interest in the promises, and in the life eternal to which they led, if he did not obey the Divine call in the present instance. Many have been stumbled by the word ὁ Χριστος, Christ, here; because they cannot see how Moses should have any knowledge of him. It may be said that it was just as easy for God Almighty to reveal Christ to Moses, as it was for him to reveal him to Isaiah, or to the shepherds, or to John Baptist; or to manifest him in the flesh. After all there is much reason to believe that, by του Χριστου, here, of Christ or the anointed, the apostle means the whole body of the Israelitish or Hebrew people; for, as the word signifies the anointed, and anointing was a consecration to God, to serve him in some particular office, as prophet, priest, king, or the like, all the Hebrew people were considered thus anointed or consecrated; and it is worthy of remark that Χριστος is used in this very sense by the Septuagint, 1Sa 2:35; Psa 105:15; and Hab 3:13; where the word is necessarily restrained to this meaning

Clarke: Heb 11:26

He had respect unto the recompense - Απεβλεπε· He looked attentively to it; his eyes were constantly directed to it. This is the import of the original word; and the whole conduct of Moses was an illustration of it.

Clarke: Heb 11:27

He forsook Egypt - He believed that God would fulfill the promise he had made; and he cheerfully changed an earthly for a heavenly portion

Clarke: Heb 11:27

Not fearing the wrath of the king - The apostle speaks here of the departure of Moses with the Israelites, not of his flight to Midian, Exo 2:14, Exo 2:15; for he was then in great fear: but when he went to Pharaoh with God’ s authority, to demand the dismission of the Hebrews, he was without fear, and acted in the most noble and dignified manner; he then feared nothing but God

Clarke: Heb 11:27

As seeing him who is invisible - He continued to act as one who had the judge of his heart and conduct always before his eyes. By calling the Divine Being the invisible, the apostle distinguishes him from the god’ s of Egypt, who were visible, corporeal, gross, and worthless. The Israelites were worshippers of the true God, and this worship was not tolerated in Egypt. His pure and spiritual worship could never comport with the adoration of oxen, goats, monkeys, leeks, and onions.

Clarke: Heb 11:28

He kept the passover - God told him that he would destroy the first-born of the Egyptians, but would spare all those whose doors were sprinkled with the blood of the paschal lamb. Moses believed this, kept the passover, and sprinkled the blood. See the notes on Exodus 12 (note). One of the Itala adds here, Fide praedaverunt Aegyptios exeuntes . "By faith, when they went out, they spoiled the Egyptians."This is any thing but genuine.

Clarke: Heb 11:29

By faith they passed through the Red Sea - See the notes on Exo 14:22. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.

Clarke: Heb 11:30

The walls of Jericho fell down - This is particularly explained Jos 6:1, etc. God had promised that the walls of Jericho should fall down, if they compassed them about seven days. They believed, did as they were commanded, and the promise was fulfilled.

Clarke: Heb 11:31

The harlot Rahab perished not - See this account Jos 2:1, Jos 2:9, Jos 2:11, and Jos 6:23, where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Mat 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance

Clarke: Heb 11:31

Received the spies with peace - Μετ ’ ειρηνης· The same as בשלום beshalom , giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.

Clarke: Heb 11:32

Time would fail me - Με διηγουμενον ὁ χρονος . A very usual mode of expression with the best Greek writers, when they wish to intimate that much important intelligence remains to be communicated on the subject already in hand, which must be omitted because of other points which have not yet been handled

Clarke: Heb 11:32

Gedeon - Who by faith in God, with 300 men, destroyed a countless multitude of Midianites and Amalekites, and delivered Israel from oppression and slavery. Judges 6, 7, 8

Clarke: Heb 11:32

Barak - Who overthrew Jabin, king of Canaan, and delivered Israel from servitude. Judges 4

Clarke: Heb 11:32

Samson - Who was appointed by God to deliver Israel from the oppressive yoke of the Philistines; and, by extraordinary assistance, discomfited them on various occasions. Judges 13-16

Clarke: Heb 11:32

Jephthae - Who, under the same guidance, defeated the Ammonites, and delivered Israel. Judges 11, Jdg 12:1-15

Clarke: Heb 11:32

David - King of Israel, whose whole life was a life of faith and dependence on God; but whose character will be best seen in those books which contain an account of his reign, and the book of Psalms, to which, and the notes there, the reader must be referred. It is probable he is referred to here for that act of faith and courage which he showed in his combat with Goliah. See 1 Samuel 17

Clarke: Heb 11:32

Samuel - The last of the Israelitish judges, to whom succeeded a race of kings, of whom Saul and David were the two first, and were both anointed by this most eminent man. See his history in the first book of Samuel

All these are said to have performed their various exploits through faith

1.    The faith of Gideon consisted in his throwing down the altar of Baal, and cutting down his grove, in obedience to the command of God

2.    The faith of Barak consisted in his believing the revelation made to Deborah, and the command to go against Jabin’ s numerous army

3.    Samson’ s faith consisted in his obeying the various impulses produced by the Spirit of God in his own mind

4.    Jephthae’ s faith consisted particularly in his believing the promise made to Abraham and his posterity, that they should possess the land of Canaan; and in his resolutely fighting against the Ammonites, that they might not deprive the Israelites of the land between Arnon and Jabbok

It may be observed, here, that the apostle does not produce these in chronological order; for Barak lived before Gideon, and Jephthae before Samson, and Samuel before David. He was not producing facts in their chronological order, but instances of the power of God exerted in the behalf of men who had strong confidence in him.

Clarke: Heb 11:33

Who through faith subdued kingdoms - As Joshua, who subdued the seven Canaanitish nations; and David, who subdued the Moabites, Syrians, Ammonites, and Edomites. 2 Samuel 8, etc

Clarke: Heb 11:33

Wrought righteousness - Did a great variety of works indicative of that faith in God without which it is impossible to do any thing that is good

Clarke: Heb 11:33

Obtained promises - This is supposed to refer to Joshua and Caleb, who, through their faith in God, obtained the promised land, while all the rest of the Israelites were excluded; to Phineas also, who, for his act of zealous faith in slaying Zimri and Cosbi, got the promise of an everlasting priesthood; and to David, who, for his faith and obedience, obtained the kingdom of Israel, and had the promise that from his seed the Messiah should spring

Clarke: Heb 11:33

Stopped the mouths of lions - Daniel, who, though cast into a den of lions for his fidelity to God, was preserved among them unhurt, and finally came to great honor.

Clarke: Heb 11:34

Quenched the violence of fire - As in the case of the three faithful Hebrews, Shadrach, Meshach, and Abed-nego, who, for their steady attachment to God’ s worship, were cast into a fiery furnace, in which they were preserved, and from which they escaped unhurt. Dan. 3

Clarke: Heb 11:34

Escaped the edge of the sword - Moses, who escaped the sword of Pharaoh, Exo 18:4; Elijah, that of Jezebel; and David, that of Saul: and many others

Clarke: Heb 11:34

Out of weakness were made strong - Were miraculously restored from sickness, which seemed to threaten their life; as Hezekiah, Isa 38:21

Clarke: Heb 11:34

Waxed valiant in fight - Like Gideon, who overthrew the camp of the Midianites, and Jonathan, that of the Philistines, in such a way as must have proved that God was with them.

Clarke: Heb 11:35

Women received their dead - As did the widow of Zarephath, 1Ki 17:21, and the Shunammite, 2Ki 4:34. What other cases under all the above heads the apostle might have in view, we know not

Clarke: Heb 11:35

Others were tortured - Ετυμπανισθησαν . This is a word concerning the meaning of which the critics are not agreed. Τυμπανον signifies a stick, or baton, which was used in bastinadoing criminals. And τυμπανιζω signifies to beat violently, and is thus explained by the best lexicographers. After considering what others have written on this subject, I am inclined to think that the bastinado on the soles of the feet is what is here designed. That this was a most torturing and dangerous punishment, we learn from the most authentic accounts; and it is practised among the Turks and other Mohammedans to the present day. Mr. Antes, of Fulnek, is Yorkshire, twenty years a resident in Egypt, furnishes the latest account I have met with; he himself was the unhappy subject of his own description. See at the end of this chapter, article 4 (note)

Clarke: Heb 11:35

Not accepting deliverance - This looks very like a reference to the case of the mother and her seven sons, mentioned 2 Maccabees 7:1, etc.

Clarke: Heb 11:36

Had trial of cruel mockings and scourgings - We do not know the cases to which the apostle refers. The mockings here can never mean such as those of Ishmael against Isaac, or the youths of Bethel against Elisha. It is more probable that it refers to public exhibitions of the people of God at idol feasts and the like; and Samson’ s case before Dagon, when the Philistines had put out his eyes, is quite in point. As to scourgings, this was a common way of punishing minor culprits: and even those who were to be punished capitally were first scourged. See the case of our Lord

Clarke: Heb 11:36

Bond’ s and imprisonment - Joseph was cast into prison; Jeremiah was cast into a dungeon full of mire, Jer 37:16, and Jer 38:6; and the Prophet Micaiah was imprisoned by Ahab, 1Ki 22:27.

Clarke: Heb 11:37

They were stoned - As Zechariah, the son of Barachiah or Jehoida, was, between the altar and the temple; see the account, 2Ch 24:21; and See the notes on Mat 23:35. And as Naboth the Jezreelite, who, on refusing to give up his father’ s inheritance to a covetous king, because it had respect to the promise of God, was falsely accused and stoned to death; 1Ki 21:1-14

Clarke: Heb 11:37

They were sawn asunder - There is a tradition that the Prophet Isaiah was thus martyred. In Yevamoth, fol. 49, 2, it is thus written: "Manasseh slew Isaiah; for he commanded that he should be slain with a wooden saw. They then brought the saw, and cut him in two; and when the saw reached his mouth, his soul fled forth."St. Jerome and others mention the same thing; and among the Jews the tradition is indubitable

Clarke: Heb 11:37

Were tempted - Επειρασθησαν . I believe this word has vexed the critics more than any other in the New Testament. How being tempted can be ranked among the heavy sufferings of the primitive martyrs and confessors is not easy to discern, because to be tempted is the common lot of every godly man. This difficulty has induced learned men to mend the text by conjecture: Beza proposes επυρωθησαν, they were branded. Junius, Piscator, and others, propose επυρασθησαν, they were burnt alive. Gataker thinks επρησθησαν, a word of the same import, should be preferred. Tanaquil Faber gives the preference to επηρωθησαν, they were mutilated - had different parts of their bodies lopped off. Sir Norton Knatchbull contends for επαρθησαν, they were transfixed, or pierced through. Alberti thinks the original reading was εσπειρασθησαν, they were strangled. About as many more differences have been proposed by learned men, all bearing a very clear resemblance to the words now found in the Greek text. By three MSS. the word is entirely omitted; as also by the Syriac, Arabic of Erpen, the Ethiopic, and by Eusebius and Theophylact. Of all the conjectures, that of Knatchbull appears to me to be the most probable: they were transfixed or impaled; and even the present reading might be construed in this sense

Clarke: Heb 11:37

Were slain with the sword - As in the case of the eighty-five priests slain by Doeg, see 1Sa 22:18; and the prophets, of whose slaughter by the sword Elijah complains, 1Ki 19:10. Probably the word means being beheaded, which was formerly done with a sword, and not with an axe; and in the east is done by the sword to the present day

Clarke: Heb 11:37

They wandered about in sheepskins - Μηλωταις Sheepskins dressed with the wool on. This was probably the sort of mantle that Elijah wore, and which was afterwards used by Elisha; for the Septuagint, in 2Ki 2:8-13, expressly say: Και ελαβεν Ἡλιας την μηλωτην αὑτου· and Elijah took his Sheepskin (mantle.) Και ὑψωσε την μηλωτην Ἡλιου, ἡ επεσεν επανωθεν αὑτου· And he (Elisha) took the Sheepskin of Elijah which had fallen from off him. It was most probably on this account, as Dr. Macknight conjectures, that Elijah was called a hairy man, 2Ki 1:8; and not on account of having a preposterously long beard, as those marrers of all the unities of time, place, circumstances, and common sense, the painters, represent him. And it is likely that the prophets themselves wore such garments, and that the false prophets imitated them in this, in order that they might gain the greater credit. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision - neither shall they wear a rough garment to deceive, Zec 13:4; δερῥιν τριχινην, a hairy skin, Sept., probably the goatskins mentioned above. In general, this was an upper garment; but, in the cases to which the apostle alludes, the sheepskin and goatskin seem to have been the only covering

Clarke: Heb 11:37

Being destitute - Ὑστερουμενοι· In want of all the comforts and conveniences of life, and often of its necessaries

Clarke: Heb 11:37

Afflicted - In consequence of enduring such privations

Clarke: Heb 11:37

Tormented - Κακουχουμενοι· Maltreated, harassed, variously persecuted by those to whom they brought the message of salvation.

Clarke: Heb 11:38

Of whom the world was not worthy - Yet they were obliged to wander by day in deserts and mountains, driven from the society of men, and often obliged to hide by night in dens and caves of the earth, to conceal themselves from the brutal rage of men. Perhaps he refers here principally to the case of Elijah, and the hundred prophets hidden in caves by Obadiah, and fed with bread and water. See 1Ki 18:4. David was often obliged thus to hide himself from Saul; 1Sa 24:3, etc.

Clarke: Heb 11:39

Having obtained a good report (having been witnessed to; see Heb 11:2) through faith - It was faith in God which supported all those eminent men who, in different parts of the world, and in different ages, were persecuted for righteousness sake

Clarke: Heb 11:39

Received not the promise - They all heard of the promises made to Abraham of a heavenly rest, and of the promise of the Messiah, for this was a constant tradition; but they died without having seen this Anointed of the Lord. Christ was not in any of their times manifested in the flesh; and of him who was the expectation of all nations, they heard only by the hearing of the ear. This must be the promise, without receiving of which the apostle says they died.

Clarke: Heb 11:40

God having provided some better thing for us - This is the dispensation of the Gospel, with all the privileges and advantages it confers

Clarke: Heb 11:40

That they without us should not be made perfect - Believers before the flood, after the flood, under the law, and since the law, make but one Church. The Gospel dispensation is the last, and the Church cannot be considered as complete till the believers under all dispensations are gathered together. As the Gospel is the last dispensation, the preceding believers cannot be consummated even in glory till the Gospel Church arrive in the heaven of heavens

There are a great variety of meanings put on this place, but the above seems the most simple and consistent. See Rev 6:11. "White robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow servants also, and their brethren, that should be killed as they were, should be fulfilled."This time, and its blessings, are now upon the wing

Calvin: Heb 11:26

26.Esteeming the reproach of Christ greater riches, === etc. This clause ought to be carefully noticed; for we here learn that we ought to shun as a deadly poison whatever cannot be enjoyed without offending God; for the pleasures of sin he calls all the allurements of the world which draw us away from God and our calling. But the comforts of our earthly life, which we are allowed by pure conscience, and God’s permission to enjoy, are not included here. Let us then ever remember that we ought to know and understand what God allows us. There are indeed some things in themselves lawful, but the use of which is prohibited to us, owing to circumstances as to time, place, or other things. Hence as to all the blessings connected with the present life, what is ever to be regarded is, that they should be to us helps and aids to follow God and not hindrances. And he calls these pleasures of sin temporary or for a time, because they soon vanish away together with life itself. ²²⁹

In opposition to these he sets the reproach of Christ, which all the godly ought willingly to undergo. For those whom God has chosen, he has also foreordained to be conformed to the image of his own son; not that he exercises them all by the same kind of reproaches or by the same cross, but that they are all to be so minded as not to decline to undertake the cross in common with Christ. Let every one then bear in mind, that as he is called to this fellowship he is to throw off all hindrances. Nor must we omit to say, that he reckons among the reproaches of Christ all the ignominious trials which the faithful have had to endure from the beginning of the world; for as they were the member of the same body, so they had nothing different from what we have. As all sorrows are indeed the rewards of sin, so they are also the fruits of the curse pronounced on the first man: but whatever wrongs we endure from the ungodly on account of Christ, these he regards as his own. ²³⁰ Hence Paul gloried that he made up what was wanting as to the sufferings of Christ. Were we rightly to consider this, it would not be so grievous and bitter for us to suffer for Christ.

He also explains more fully what he means in this clause by the reproach of Christ, by what he has previously declared when he said, that Moses chose to suffer affliction with the people of God. He could not have otherwise avowed himself as one of God’s people, except he had made himself a companion to his own nation in their miseries. Since, then, this is the end, let us not separate ourselves from the body of the Church: whatever we suffer, let us know that it is consecrated on account of the head. So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church.

===For he had respect unto the recompense of the reward, or for he looked to the remuneration. ²³¹ He proves by the description he gives, that the magnanimity of Moses’ mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.

But if any one hence concludes, that his faith did not recumb on God’s mercy alone, because he had respect to the reward; to this I answer, that the question here is not respecting righteousness or the cause of salvation, but that the Apostle generally includes what belongs to faith. Then faith, as to righteousness before God, does not look on reward, but on the gratuitous goodness of God, not on our works but on Christ alone; but faith, apart from justification, since it extends generally to every word of God, has respect to the reward that is promised; yea, by faith we embrace whatever God promises: but he promises reward to works; then faith lays hold on this. But all this has no place in free justification, for no reward for works can be hoped for, except the imputation of gratuitous justification goes before

Calvin: Heb 11:27

27.By faith he forsook Egypt, === etc. This may be said of his first as well as of his second departure, that is, when he brought out the people with him. He then indeed left Egypt when he fled from the house of Pharaoh. Add to this, that his going out is recorded by the Apostle before he mentions the celebration of the Passover. He seems then to speak of the flight of Moses; nor is what he adds, that he feared not the wrath of the king, any objection to this, though Moses himself relates that he was constrained to do so by fear. For if we look at the beginning of his course he did not fear, that is, when he avowed himself to be the avenger of his people. However, when I consider all the circumstances, I am inclined to regard this as his second departure; for it was then that he bravely disregarded the fierce wrath of the king, being armed with such power by God’s Spirit, that he often of his own accord defied the fury of that wild beast. It was doubtless an instance of the wonderful strength of faith, that he brought out a multitude untrained for war and burdened with many incumbrances, and yet hoped that a way would be opened to him by God’s hand through innumerable difficulties. He saw a most powerful king in a furious rage, and he knew that he would not cease till he had tried his utmost. But as he knew that God had commanded him to depart, he committed the event to him, nor did he doubt but that he would in due time restrain all the assaults of the Egyptians.

===As seeing him who is invisible Nay, but he had seen God in the midst of the burning bush: this then seems to have been said improperly, and not very suitable to the present subject. I indeed allow, that Moses was strengthened in his faith by that vision, before he took in hand the glorious work of delivering the people; but I do not admit that it was such a view of God, as divested him of his bodily senses, and transferred him beyond the trials of this world. God at that time only showed him a certain symbol of his presence; but he was far from seeing God as he is. Now, the Apostle means, that Moses so endured, as though he was taken up to heaven, and had God only before his eyes; and as though he had nothing to do with men, was not exposed to the perils of this world and had no contests with Pharaoh. And yet, it is certain, that he was surrounded with so many difficulties, that he could not but think sometimes that God was far away from him, or at least, that the obstinacy of the king, furnished as it was with so many means of resistance, would at length overcome him.

In short, God appeared to Moses in such a way, as still to leave room for faith; and Moses, when beset by terrors on every side, turned all his thoughts to God. He was indeed assisted to do this, by the vision which we have mentioned; but yet he saw more in God than what that symbol intimated: for he understood his power, and that absorbed all his fears and dangers. Relying on God’s promise, he felt assured that the people, though then oppressed by the tyranny of the Egyptians, were already, as it were, the lords of the promised land. ²³²

We hence learn, that the true character of faith is to set God always before our eyes; secondly, that faith beholds higher and more hidden things in God than what our senses can perceive; and thirdly, that a view of God alone is sufficient to strengthen our weakness, so that we may become firmer than rocks to withstand all the assaults of Satan. It hence follows, that the weaker and the less resolute any one is, the less faith he has.

Calvin: Heb 11:28

28.=== Through faith he kept the Passover, === etc. This ought to have availed much to commend faith to the Jews; for they held this first sacrifice of the Passover in the highest esteem. But, he says, that it was kept by faith, not because the Paschal lamb was a type of Christ, but because its benefit did not appear, when he sprinkled the doorposts with blood: when therefore the effect was yet hid, it was necessarily looked for by faith. Nay, it might have seemed strange, that Moses should set a few drops of blood, as a remedy, in opposition to God’s vengeance; but being satisfied with God’s word alone, that the people would be exempt from the scourge that was coming on the Egyptians, he did not hesitate. Hence the Apostle justly commends his faith in this respect.

They who explain that the Passover was by faith celebrated by Moses, because he had respect to Christ, say indeed what is true; but the Apostle here records simply his faith, because he acquiesced in God’s word alone, when the effect did not appear: therefore out of place here are philosophical refinements. And the reason why he mentions Moses alone, as celebrating the Passover, seems to be this, that God through him instituted the Passover. ²³³

Calvin: Heb 11:29

29.=== By faith they passed, === etc. It is certain, that many in that multitude were unbelieving; but the Lord granted to the faith of a few, that the whole multitude should pass through the Red Sea dry­shod. But in doing the same thing, there was a great difference between the Israelites and the Egyptians; while the former passed through safely, the latter coming after them were drowned. Whence was this difference, but that the Israelites had the word of God, and that the Egyptians were without it. The argument then derives its force from what happened to the contrary; hence, he says, that the Egyptians were drowned. That disastrous event was the punishment of their temerity, as on the other hand, the Israelites were preserved safe, because they relied on God’s word, and refused not to march through the midst of the waters.

Calvin: Heb 11:30

30.=== By faith the walls of Jericho fell, === etc. As he had before taught us, that the yoke of bondage was by faith broken asunder, so now he tells us, that by the same faith the people gained the possession of the promised land. For at their first entrance the city Jericho stood in their way; it being fortified and almost impregnable, it impeded any farther progress, and they had no means to assail it. The Lord commanded all the men­of­war to go round it once every day, and on the seventh day seven times. It appeared to be a work childish and ridiculous; and yet they obeyed the divine command; nor did they do so in vain, for success according to the promise followed. It is evident, that the walls did not fall through the shout of men, or the sound of trumpets; but because the people believed that the Lord would do what he had promised.

We may also apply this event to our benefit and instruction: for it is not otherwise, than by faith, that we can be freed from the tyranny of the Devil, and be brought to liberty; and by the same faith, it is that we can put to flight our enemies, and that all the strongholds of hell can be demolished.

Calvin: Heb 11:31

31.=== By faith the harlot Rahab, === etc. Though at the first view, this example may seem, on account of the meanness of the person, hardly entitled to notice, and even unworthy of being recorded, yet it was not unsuitably, nor without reason, adduced by the Apostle. He has hitherto shown that the Patriarchs, whom the Jews most honored and venerated, did nothing worthy of praise except through faith; and that all the benefits conferred on us by God, even the most remarkable, have been the fruits of the same faith: but he now teaches us, that an alien woman, not only of a humble condition among her own people, but also a harlot, had been adopted into the body of the Church through faith.

It hence follows, that those who are most exalted, are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels.

Moreover, James also bears testimony to the faith of Rahab, (Jas 2:25,) and it may be easily concluded from sacred history, that she was endued with true faith; for she professed her full persuasion of what God had promised to the Israelites; and of those whom fear kept from entering the land, she asked pardon for herself and her friends, as though they were already conquerors; and in all this, she did not consider men, but God himself. The evidence of her faith was, that she received the spies at the peril of her life: then, by means of faith, she escaped safe from the ruin of her own city. She is mentioned as a harlot, in order to amplify the grace of God.

Some, indeed, render זונה a hostess, as though she kept a public house, or an inn; but as the word means a harlot everywhere in Scripture, there is no reason why we should explain it otherwise in this place. The Rabbis, thinking it strange and disgraceful to their nation, were it said, that the spies entered into the house of a harlot; have invented this forced meaning. ²³⁴ But such a fear was groundless; for in the history of Joshua, this word, harlot, is expressly added, in order that we may know that the spies came into the city Jericho clandestinely, and concealed themselves in a harlot’s house. At the same time this must be understood of her past life; for faith is an evidence of repentance.

Calvin: Heb 11:32

32.=== And what shall I say more? === etc. As it was to be feared, that by referring to a few examples, he should appear to confine the praises of faith to a few men; he anticipates this, and says, that there would be no end if he was to dwell on every instance; for what he had said of a few extended to the whole Church of God.

He first refers to the time that intervened between Joshua and David, when the Lord raised up judges to govern the people; and such were the four he now mentions, Gideon, Barak, Samson, and Jephthah.

It seemed indeed strange in Gideon, with three hundred men to attack an immense host of enemies, and to shake pitchers appeared like a sham alarm. Barak was far inferior to his enemies, and was guided only by the counsel of a woman. Samson was a mere countryman, and had never used any other arms than the implements of husbandry: what could he do against such proved conquerors, by whose power the whole people had been subdued? Who would not at first have condemned the rashness of Jephthah, who avowed himself the avenger of a people already past hope? But as they all followed the guidance of God, and being animated by his promise, undertook what was commanded them, they have been honored with the testimony of the Holy Spirit. ²³⁵

Then the Apostle ascribes all that was praiseworthy in them to faith; though there was not one of them whose faith did not halt. Gideon was slower to take up arms than what he ought to have been; nor did he venture without some hesitation to commit himself to God. Barak at first trembled, so that he was almost forced by the reproofs of Deborah. Samson being overcome by the blandishments of a concubine, inconsiderately betrayed the safety of the whole people. Jephthah, hasty in making a foolish vow, and too obstinate in performing it, marred the finest victory by the cruel death of his own daughter. Thus, in all the saints, something reprehensible is ever to be found; yet faith, though halting and imperfect, is still approved by God. There is, therefore, no reason why the faults we labor under should break us down, or dishearten us, provided we by faith go on in the race of our calling.

===Of David, === etc. Under David’s name he includes all the pious kings, and to them he adds Samuel and the Prophets. He therefore means in short to teach us, that the kingdom of Judah was founded in faith; and that it stood to the last by faith. The many victories of David, which he had gained over his enemies, were commonly known. Known also, was the uprightness of Samuel, and his consummate wisdom in governing the people. Known too were the great favors conferred by God on prophets and kings. The Apostle declares that there are none of these things which ought not to be ascribed to faith.

But it is to some only of these innumerable benefits of God that he refers, in order that the Jews might from them draw a general conclusion, — that as the Church has always been preserved by God’s hand through faith, so at this day there is no other way by which we may know his kindness towards us.

It was by faith that David so many times returned home as a conqueror; that Hezekiah recovered from his sickness; that Daniel came forth safe and untouched from the lions’ den, and that his friends walked in a burning furnace as cheerfully as on a pleasant meadow. Since all these things were done by faith, we must feel convinced, that in no other way than by faith is God’s goodness and bounty to be communicated to us. And that clause ought especially to be noticed by us, where it is said that they obtained the promises by faith; ²³⁶ for though God continues faithful, were we all unbelieving, yet our unbelief makes the promises void, that is, ineffectual to us.

Calvin: Heb 11:34

34.=== Out of weakness were made strong, === etc. Chrysostom refers this to the restoration of the Jews from exile, in which they were like men without hope; I do not disapprove of its applications to Hezekiah. We might at the same time extend it wider, that the Lord, by his hand, raised on high his saints, whenever they were cast down; and brought help to their weakness, so as to endue them with full strength.

Calvin: Heb 11:35

35.=== Women received, === etc. He had already mentioned instances in which God had remunerated the faith of his servants, he now refers to examples of a different kind, — that saints, reduced to extreme miseries, struggled by faith so as to persevere invincible even to death. These instances at the first view widely differ: some triumphed gloriously over vanquished enemies, were preserved by the Lord through various miracles, and were rescued by means new and unusual from the midst of death; while others were shamefully treated, were despised by almost the whole world, were consumed by want, were so hated by all as to be compelled to hide themselves in the coverts of wild beasts, and lastly, were drawn forth to endure savage and cruel tortures: and these last seemed wholly destitute of God’s aid, when he thus exposed them to the pride and the cruelty of the ungodly. They seem then to have been very differently treated from the former ones; and yet faith ruled in both, and was alike powerful in both; nay, in the latter its power shone forth in a much clearer light. For the victory of faith appears more splendid in the contempt of death than if life were extended to the fifth generation. It is a more glorious evidence of faith, and worthy of higher praise, when reproaches, want, and extreme troubles are borne with resignation and firmness, than when recovery from sickness is miraculously obtained, or any other benefit from God.

The sum of the whole is, that the fortitude of the saints, which has shone forth in all ages, was the work of faith; for our weakness is such that we are not capable of overcoming evils, except faith sustains us. But we hence learn, that all who really trust in God are endued with power sufficient to resist Satan in whatever way he may assail them, and especially that patience in enduring evils shall never be wanting to us, if faith be possessed; and that, therefore, we are proved guilty of unbelief when we faint under persecutions and the cross. For the nature of faith is the same now as in the days of the holy fathers whom the Apostle mentions. If, then, we imitate their faith, we shall never basely break down through sloth or listlessness.

===Others were tortured, === etc. As to this verb, ἐτυμπανίσθησαν, I have followed Erasmus, though others render it “imprisoned.” But the simple meaning is, as I think, that they were stretched on a rack, as the skin of a drum, which is distended. ²³⁷ By saying that they were tempted, he seems to have spoken what was superfluous; and I doubt not but that the likeness of the words, ἐπρίσθησαν and ἐπειρὰσθησαν, was the reason that the word was added by some unskillful transcriber, and thus crept into the text, as also Erasmus has conjectured. ²³⁸ By sheepskins and goatskins I do not think that tents made of skins are meant, but the mean and rough clothing of the saints which they put on when wandering in deserts.

Now though they say that Jeremiah was stoned, that Isaiah was sawn asunder, and though sacred history relates that Elijah, Elisha, and other Prophets, wandered on mountains and in caves; yet I doubt not but he here points out those persecutions which Antiochus carried on against God’s people, and those which afterwards followed.

===Not accepting deliverance, === etc. Most fitly does he speak here; for they must have purchased a short lease of life by denying God; but this would have been a price extremely shameful. That they might then live forever in heaven, they rejected a life on earth, which would have cost them, as we have said, so much as the denial of God, and also the repudiation of their own calling. But we hear what Christ says, that if we seek to save our lives in this world, we shall lose them for ever. If, therefore, the real love of a future resurrection dwells in our hearts, it will easily lead us to the contempt of death. And doubtless we ought to live only so as to live to God: as soon as we are not permitted to live to God, we ought willingly and not reluctantly to meet death. Moreover, by this verse the Apostle confirms what he had said, that the saints overcome all sufferings by faith; for except their minds had been sustained by the hope of a blessed resurrection, they must have immediately failed. ²³⁹

We may hence also derive a needful encouragement, by which we may fortify ourselves in adversities. For we ought not to refuse the Lord’s favor of being connected with so many holy men, whom we know to have been exercised and tried by many sufferings. Here indeed are recorded, not the sufferings of a few individuals, but the common persecutions of the Church, and those not for one or two years, but such as continued sometimes from grandfathers even to their grandchildren. No wonder, then, if it should please God to prove our faith at this day by similar trials; nor ought we to think that we are forsaken by him, who, we know, cared for the holy fathers who suffered the same before us. ²⁴⁰

Calvin: Heb 11:38

38.=== Of whom the world was not worthy, === etc. As the holy Prophets wandered as fugitives among wild beasts, they might have seemed unworthy of being sustained on the earth; for how was it that they could find no place among men? But the Apostle inverts this sentiment, and says that the world was not worthy of them; for wherever God’s servants come, they bring with them his blessing like the fragrance of a sweet odor. Thus the house of Potiphar was blessed for Joseph’s sake, (Gen 39:5;) and Sodom would have been spared had ten righteous men been found in it. (Gen 18:32.) Though then the world may cast out God’s servants as offscourings, it is yet to be regarded as one of its judgments that it cannot bear them; for there is ever accompanying them some blessing from God. Whenever the righteous are taken away from us, let us know that such events are presages of evil to us; for we are unworthy of having them with us, lest they should perish together with us.

At the same time the godly have abundant reasons for consolation, though the world may cast them out as offscourings; for they see that the same thing happened to the prophets, who found more clemency in wild animals than in men. It was with this thought that Hilary comforted himself when he saw the church taken possession of by sanguinary tyrants, who then employed the Roman emperor as their executioner; yea, that holy man then called to mind what the Apostle here says of the Prophets; — “Mountains and forests,” he said, “and dungeons and prisons, are safer for me than splendid temples; for the Prophets, while abiding or buried in these, still prophesied by the Spirit of God.” So also ought we to be animated so as boldly to despise the world; and were it to cast us out, let us know that we go forth from a fatal gulf, and that God thus provides for our safety, so that we may not sink in the same destruction.

Calvin: Heb 11:39

39.=== And these all, === etc. This is an argument from the less to the greater; for if they on whom the light of grace had not as yet so brightly shone displayed so great a constancy in enduring evils, what ought the full brightness of the Gospel to produce in us? A small spark of light led them to heaven; when the sun of righteousness shines over us, with what pretense can we excuse ourselves if we still cleave to the earth? This is the real meaning of the Apostle. ²⁴¹

I know that Chrysostom and others have given a different explanation, but the context clearly shows, that what is intended here is the difference in the grace which God bestowed on the faithful under the Law, and that which he bestows on us now. For since a more abundant grace is poured on us, it would be very strange that we should have less faith in us. He then says that those fathers who were endued with so remarkable a faith, had not yet so strong reasons for believing as we have. Immediately after he states the reason, because God intended to unite us all into one body, and that he distributed a small portion of grace to them, that he might defer its full perfection to our time, even to the coming of Christ.

And it is a singular evidence of God’s benevolence towards us, that though he has shown himself bountifully to his children from the beginning of the world, he yet has so distributed his grace as to provide for the well­being of the whole body. What more could any of us desire, than that in all the blessings which God bestowed on Abraham, Moses, David, and all the Patriarchs, on the Prophets and godly kings, he should have a regard for us, so that we might be united together with them in the body of Christ? Let us then know that we are doubly and treble ungrateful to God, if less faith appears in us under the kingdom of Christ than the fathers had under the Law, as proved by so many remarkable examples of patience. By the words, that they received not the promise, is to be understood its ultimate fulfillment, which took place in Christ, on which subject something has been said already.

Defender: Heb 11:26

Moses lived about 1500 years before Christ, but even at this early date, he knew about the promised Messiah (examine his prophecy in Deu 18:15-19) and knew God's eternal promises to Abraham, Isaac and Jacob were worth far more than temporal riches.

Defender: Heb 11:26

As the adopted son of Pharaoh's daughter, Moses could have eventually become king of Egypt, but he knew by faith that God's promises were far greater, and he believed them."

Defender: Heb 11:33

Many of the elders won great victories and received the fulfillment of many divine promises (Daniel), while others "received not the promise" (Heb 11:39), even though they also had great faith. Perhaps it takes even greater faith to stand true to God when the heavens seem silent to our prayers than when He is answering in great victories."

Defender: Heb 11:35

The apocryphal books of the Macabees describe how many faithful Jews were tortured unto death, even though they could have received deliverance and riches if they only would recant and renounce their faith. This type of experience was later shared by many of the early Christians who had faith in such promises as that of 2Co 4:17 : "For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.""

Defender: Heb 11:39

This summarizes "the good report" obtained by the "elders" of our faith (Heb 11:2)."

TSK: Heb 11:26

the reproach : Heb 10:33, Heb 13:13; Psa 69:7, Psa 69:20, Psa 89:50,Psa 89:51; Isa 51:7; Act 5:41; 2Co 12:10; 2Co 12:10; 1Pe 1:11, 1Pe 4:14

of Christ : or, for Christ

greater : Psa 37:16; Jer 9:23, Jer 9:24; 2Co 6:10; Eph 1:18, Eph 3:8; Rev 2:9, Rev 3:18

for he had : Heb 11:6, Heb 2:2, Heb 10:35; Rth 2:12; Pro 11:18, Pro 23:18; Mat 5:12, Mat 6:1, Mat 10:41; Luk 14:14

TSK: Heb 11:27

he forsook : Exo 10:28, Exo 10:29, Exo 11:8, Exo 12:11, Exo 12:37-42, Exo 13:17-21

not fearing : Exo 2:14, Exo 2:15, Exo 4:19, Exo 14:10-13

endured : Heb 6:15, Heb 10:32, Heb 12:3; Mat 10:22, Mat 24:13; Mar 4:17, Mar 13:13; 1Co 13:7; Jam 5:11

seeing : Heb 11:1, Heb 11:13, Heb 12:2; Psa 16:8; Act 2:25; 2Co 4:18; 1Ti 1:17, 1Ti 6:16; 1Pe 1:8

TSK: Heb 11:28

he kept : Exo 12:3-14, Exo 12:21-30

the sprinkling : Heb 9:19, Heb 12:24; Exo 12:7, Exo 12:13, Exo 12:23; 1Pe 1:2

TSK: Heb 11:29

Exod. 14:13-31, 15:1-21; Jos 2:10; Neh 9:11; Psa 66:6, Psa 78:13, Psa 106:9-11; Psa 114:1-5, Psa 136:13-15; Isa 11:15, Isa 11:16, Isa 51:9, Isa 51:10, Isa 63:11-16; Hab 3:8-10

TSK: Heb 11:30

Josh. 6:3-20; 2Co 10:4, 2Co 10:5

TSK: Heb 11:31

the harlot : Josh. 2:1-22, Jos 6:22-25; Mat 1:1, Mat 1:5; Jam 2:25

believed not : or, were disobedient, Heb 3:18; 1Pe 2:8, 1Pe 3:20

she had : Jos 1:1, 2:4-24

TSK: Heb 11:32

what shall : Rom 3:5, Rom 4:1, Rom 6:1, Rom 7:7

the time : Joh 21:25

Gedeon : Judg. 6:1-8:35, Gideon, 1Sa 12:11, Jerubbaal

Barak : Judg. 4:1-5:31

Samson : Judg. 13:1-16:31

Jephthae : Judg. 11:1-12:7, Jephthah

David : 1Sa 16:1, 1Sa 16:13, 17:1-18:30; Act 2:29-31, Act 13:22-36

Samuel : 1Sa 1:20, 1Sa 2:11, 1Sa 2:18, 3:1-12:25, 28:3-25; Psa 99:6; Jer 15:1; Act 3:24; Act 13:20

the prophets : Mat 5:12; Luk 13:28, Luk 16:31; Act 10:43; Jam 5:10; 1Pe 1:10-12; 2Pe 1:21; 2Pe 3:2

TSK: Heb 11:33

through : Josh. 6:1-13:33; 2Sam. 5:4-25, 2Sa 8:1-14; Psa 18:32-34, Psa 44:2-6, Psa 144:1, Psa 144:2, Psa 144:10

wrought : Heb 11:4-8, Heb 11:17

obtained : Heb 6:12-15, Heb 10:36; 2Sa 7:11-17; Gal 3:16

stopped : Jdg 14:5, Jdg 14:6; 1Sa 17:33-36; Psa 91:13; Dan 6:20-23; 2Ti 4:17; 1Pe 5:8

TSK: Heb 11:34

Quenched : Psa 66:12; Isa 43:2; Dan 3:19-28; 1Pe 4:12

escaped : 1Sa 20:1; 2Sa 21:16, 2Sa 21:17; 1Ki 19:3; 2Ki 6:16-18, 2Ki 6:32; Job 5:20; Psa 144:10; Jer 26:24

out of : Jdg 7:19-25, Jdg 8:4-10, Jdg 15:14-20, Jdg 16:19-30; 2Ki 20:7-11; Job 42:10; Psa 6:8; 2Co 12:9, 2Co 12:10

turned : 1Sa 14:13-15, 1Sa 17:51, 1Sa 17:52; 2Sam. 8:1-18; 2Ch 14:11-14, 2Ch 16:1-9, 20:6-25; 2Ch 32:20-22

TSK: Heb 11:35

Women : 1Ki 17:22-24; 2Ki 4:27-37; Luk 7:12-16; Joh 11:40-45; Act 9:41

tortured : Act 22:24, Act 22:25, Act 22:29

not accepting : Act 4:19

that they : Mat 22:30; Mar 12:25; Luk 14:14, Luk 20:36; Joh 5:29; Act 23:6, Act 24:15; 1Co 15:54; Phi 3:11

TSK: Heb 11:36

mockings : Jdg 16:25; 2Ki 2:23; 2Ch 30:10, 2Ch 36:16; Jer 20:7; Mat 20:19; Mar 10:34; Luk 18:32, Luk 23:11, Luk 23:36

and scourgings : 1Ki 22:24; Jer 20:2, Jer 37:15; Mat 21:35, Mat 23:34, Mat 27:26; Act 5:40, Act 16:22, Act 16:23; 2Co 11:24, 2Co 11:25

bonds : Heb 10:34; Gen 39:20; 1Ki 22:27; 2Ch 16:10; Psa 105:17, Psa 105:18; Jer 20:2, Jer 29:26; Jer 32:2, Jer 32:3, Jer 32:8, Jer 36:6, Jer 37:15-21, Jer 38:6-13, Jer 38:28, Jer 39:15; Lam 3:52-55; Act 4:3; Act 5:18, Act 8:3, 12:4-19, 16:24-40, Act 21:33, Act 24:27; 2Co 11:23; Eph 3:1, Eph 4:1; 2Ti 1:16, 2Ti 2:9; Rev 2:10

TSK: Heb 11:37

stoned : 1Ki 21:10,1Ki 21:13-15; 2Ch 24:21; Mat 21:35, Mat 23:37; Luk 13:34; Joh 10:31-33; Act 7:58, Act 7:59, Act 14:19; 2Co 11:25

were slain : 1Sa 22:17-19; 1Ki 18:4, 1Ki 18:13, 1Ki 19:1, 1Ki 19:10,1Ki 19:14; Jer 2:30, Jer 26:23; Lam 4:13, Lam 4:14; Mat 23:35-37; Luk 11:51-54; Act 7:52, Act 12:2, Act 12:3

in sheepskins : 2Ki 1:8; Mat 3:4; Rev 11:3

being destitute : Heb 12:1-3; Zec 13:9; Mat 8:20; 1Co 4:9-13; 2Co 11:23-27, 2Co 12:10; Jam 5:10,Jam 5:11

TSK: Heb 11:38

whom : 1Ki 14:12, 1Ki 14:13; 2Ki 23:25-29; Isa 57:1

wandered : 1Sa 22:1, 1Sa 23:15, 1Sa 23:19, 1Sa 23:23, 1Sa 24:1-3, 1Sa 26:1; 1Ki 17:3, 1Ki 18:4, 1Ki 18:13, 1Ki 19:9; Psa 142:1 *title Psa 142:2-7

TSK: Heb 11:39

Heb 11:2, Heb 11:13; Luk 10:23, Luk 10:24; 1Pe 1:12

TSK: Heb 11:40

provided : or, foreseen

better : Heb 7:19, Heb 7:22, Heb 8:6, Heb 9:23, Heb 12:24

they without : Heb 9:8-15, Heb 10:11-14; Rom 3:25, Rom 3:26

made : Heb 5:9, Heb 12:23; Rev 6:11; The apostle in the early part of the chapter having given us a general account of the grace of faith, proceeds to set before us some illustrious examples of it in Old Testament times. The leading instance and example of faith recorded, is that of righteous Abelcaps1 . ocaps0 ne of the first saints and the first martyr for religion - one who lived by faith and died for it, and therefore a fit pattern for the Hebrews to imitate. It is observable that the Holy Spirit has not thought fit to say anything here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed; that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enrol our first parents among the number of believers in this blessed calendar. - Henry.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 11:26

Esteeming the reproach of Christ - Margin, "For;"that is, on account of Christ. This means either that he was willing to bear the reproaches incident to his belief that the Messiah would come, and that he gave up his fair prospects in Egypt with that expectation; or that he endured such reproaches as Christ suffered; or the apostle uses the expression as a sort of technical phrase, well understood in his time, to denote sufferings endured in the cause of religion. Christians at that time would naturally describe all sufferings on account of religion as endured in the cause of Christ; and Paul, therefore, may have used this phrase to denote sufferings in the cause of religion - meaning that Moses suffered what, when the apostle wrote, would be called "the reproaches of Christ."It is not easy, or perhaps possible, to determine which of these interpretations is the correct one, The most respectable names may be adduced in favour of each, and every reader must be left to adopt his own view of what is correct. The original will admit of either of them. The general idea is, that he would be reproached for the course which he pursued. He could not expect to leave the splendours of a court and undertake what he did, without subjecting himself to trials. He would be blamed by the Egyptians for his interference in freeing their "slaves,"and in bringing so many calamities upon their country; and he would be exposed to ridicule for his folly in leaving his brilliant prospects at court, to become identified with an oppressed and despised people. It is rare that men are zealous in doing good without exposing themselves both to blame and to ridicule.

Greater riches - Worth more; of greater value. Reproach itself is not desirable; but reproach, when a man receives it in an effort to do good to others, is worth more to him than gold, 1Pe 4:13-14. The scars which an old soldier has received in the defense of his country are more valued by him than his pension; and the reproach which a good man receives in endeavoring to save others is a subject of greater joy to him than would be all the wealth which could be gained in a life of sin.

Than the treasures in Egypt - It is implied here, that Moses had a prospect of inheriting large treasures in Egypt, and that he voluntarily gave them up to be the means of delivering his nation from bondage. Egypt abounded in wealth; and the adopted son of the daughter of the king would naturally be heir to a great estate.

For he had respect unto the recompense of the reward - The "recompense of the reward"here referred to must mean the blessedness of heaven - for he had no earthly reward to look to. He had no prospect of pleasure, or wealth, or honor, in his undertaking. If he had sought these, so far as human sagacity could foresee, he would have remained at the court of Pharaoh. The declaration here proves that it is right to have respect to the rewards of heaven in serving God. It does not prove that this was the only or the main motive which induced Moses to abandon his prospects at court; nor does it prove that this should be our main or only motive in leading a life of piety. If it were, our religion would be mere selfishness. But it is right that we should desire the rewards and joys of heaven, and that we should allow the prospect of those rewards and joys to influence us as a motive to do our duty to God, and to sustain us in our trials; compare Phi 3:8-11, Phi 3:13-14.

Barnes: Heb 11:27

By faith he forsook Egypt - Some have understood this of the first time in which Moses forsook Egypt, when he fled into Midian, as recorded in Exo. 2; the majority of expositors have supposed that it refers to the time when he left Egypt to conduct the Israelites to the promised land. That the latter is the time referred to is evident from the fact that it is said that he did "not fear the wrath of the king."When Moses first fled to the land of Midian it is expressly said that he went because he did fear the anger of Pharaoh for his having killed an Egyptian; Exo 2:14-15. He was at that time in fear of his life; but when he left Egypt at the head of the Hebrew people, he had no such apprehensions. God conducted him out with "an high hand,"and throughout all the events connected with that remarkable deliverance, he manifested no dread of Pharaoh, and had no apprehension from what he could do. He went forth, indeed, at the head of his people when all the power of the king was excited to destroy them, but he went confiding in God: and this is the faith referred to here.

For he endured - He persevered, amidst all the trials and difficulties connected with his leading forth the people from bondage.

As seeing him who is invisible - "As if"he saw God. He had no more doubt that God had called him to this work, and that he would sustain him, than if he saw him with his physical eyes. This is a most accurate account of the nature of faith; compare notes on Heb 11:1.

Barnes: Heb 11:28

Through faith he kept the passover - Greek, "he made - πεποίηκε pepoiēke - the passover,"which means more, it seems to me, than that he merely kept or celebrated it. It implies that he instituted this rite, and made the arrangements for its observance. There is reference to the special agency, and the special faith which he had in its institution. The faith in the case was confidence that this would be the means of preserving the first-born of the Israelites, when the angel should destroy the first-born of the Egyptians, and also that it would be celebrated as a perpetual memorial of this great deliverance. On the passover, see the notes on Mat 26:2.

And the sprinkling of blood - The blood of the paschal lamb on the lintels and door-posts of the houses; Exo 12:22.

Lest he that destroyed the first-born should touch them - The first-born of the Egyptians; Exo 12:23. The apostle has thus enumerated some of the things which illustrated the faith of Moses. The strength of his faith may be seen by a reference to some of the circumstances which characterized it.

\caps1 (1) i\caps0 t was such confidence in God as to lead him to forsake the most flattering prospects of worldly enjoyment. I see no evidence, indeed, that he was the heir to the throne; but he was evidently heir to great wealth; he was encompassed with all the means of worldly pleasure; he had every opportunity for a life of literary and scientific pursuits; he was eligible to high and important trusts; he had a rank and station which would be regarded as one of the most honored and enviable on earth. None of those who are mentioned before in this chapter were required to make just such sacrifices as this. Neither Abel, nor Noah, nor Enoch, was called to forsake so brilliant worldly prospects; and though Abraham was called to a higher act of faith when commanded to give up his beloved son, yet there were some circumstances of trial in the case of Moses illustrating the nature of faith which did not exist in the case of Abraham. Moses, in the maturity of life, and with everything around him that is usually regarded by people as objects of ambition, was ready to forego it all. So wherever true faith exists, there is a readiness to abandon the hope of gain, and brilliant prospects of distinction, and fascinating pleasures, in obedience to the command of God.

(2) Moses entered on an undertaking wholly beyond the power of man to accomplish, and against every human probability of success. It was no less than that of restoring to freedom two millions of down-trodden, oppressed, and dispirited. slaves, and conducting aged and feeble men, tender females, helpless children, with numerous flocks and herds, across barren wastes to a distant land. He undertook this against the power of probably the most mighty monarch of his time; from the midst of a warlike nation; and when the whole nation would be kindled into rage at the loss of so many slaves, and when he might expect that all the power of their wrath would descend on him and his undisciplined and feeble hosts. He did this when he had no wealth that he could employ to furnish provisions or the means of defense; no armies at his command to encircle his people on their march; and even no influence among the people himself, and with every probability that they would disregard him; compare Exo 3:11; Exo 4:1. He did this when the whole Hebrew people were to be aroused to willingness to enter on the great undertaking; when there was every probability that they would meet with formidable enemies in the way, and when there was nothing human whatever on which the mind could fix as a basis of calculation of success. If there ever was any undertaking commenced opposed to every human probability of success, it was that of delivering the Hebrew people and conducting them to the promised land. To human view it was quite as hopeless and impracticable as it would be now for a stranger from Africa, claiming to be a native prince there, and to have a commission from God to liberate the two and a half millions of slaves in the U. States and conduct them to the land of their fathers. In all the difficulties and discouragements of the undertaking of Moses, therefore, his only hope of success must have arisen from his confidence in God.

\caps1 (3) i\caps0 t was an undertaking where there were many certain trials before him. The people whom he sought to deliver were poor and oppressed. An attempt to rescue them would bring down the wrath of the mighty monarch under whom they were. They were a people unaccustomed to self-government, and as the result proved, prone to ingratitude and rebellion. The journey before him lay through a dreary waste, where there was every prospect that there would be a want of food and water, and where he might expect to meet with formidable enemies. In all these things his only hope must have been in God. It was he only who could deliver them from the grasp of the tyrant; who could conduct them through the wilderness, who could provide for their wants in the desert; and who could defend a vast multitude of women and children from the enemies which they would be likely to encounter.

\caps1 (4) t\caps0 here was nothing in this to gratify ambition, or to promise an earthly reward. All these prospects he gave up when he left the court of Pharaoh. To be the leader of a company of emancipated slaves through a pathless desert to a distant land, had nothing in itself that could gratify the ambition of one who had been bred at the most magnificent court on earth, and who had enjoyed every advantage which the age afforded to qualify him to fill any exalted office. The result showed that Moses never designed to be himself the king of the people whom he led forth, and that he had no intention of aggrandizing his own family in the case.

Barnes: Heb 11:29

By faith they passed through the Red sea as by dry land - Exo 14:22, Exo 14:29. That is, it was only by confidence in God that they were able to do this. It was not by power which they had to remove the waters and to make a passage for themselves; and it was not by the operation of any natural causes. It is not to be supposed that all who passed through the Red sea had saving faith. The assertion of the apostle is, that the passage was made in virtue of strong confidence in God, and that if it had not been for this confidence the passage could not have been made at all. Of this no one can entertain a doubt who reads the history of that remarkable transaction.

Which the Egyptians assaying to do, were drowned - Exo 14:27-28. Evidently referred to here as showing the effects of not having faith in God, and of what must inevitably have befallen the Israelites if they had had no faith. The destruction of the Egyptians by the return of the waters in accordance with natural laws, showed that the Israelites would have been destroyed in the passage if a divine energy had not been employed to prevent it. On the passage through the Red sea, see Robinson’ s Biblical Researches , vol. 1, pp. 81-86.

Barnes: Heb 11:30

By faith the walls of Jericho fell down ... - Josephus, Heb 6:12-20. That is, it was not by any natural causes, or by any means that were in themselves adapted to secure such a result. It was not because they fell of themselves; nor because they were assailed by the hosts of the Israelites; nor was it because there was any natural tendency in the blowing of horns to cause them to fall. None of these things were true; and it was only by confidence in God that means so little adapted to such a purpose could have been employed at all; and it was only by continued faith in him that they could have been persevered in day by day, when no impression whatever was made. The strength of the faith evinced on this occasion appears from such circumstances as these: - that there was no natural tendency in the means used to produce the effect; that there was great apparent improbability that the effect would follow; that they might be exposed to much ridicule from those within the city for attempting to demolish their strong walls in this manner, and from the fact that the city was encircled day after day without producing any result.

This may teach us the propriety and necessity of faith in similar circumstances. Ministers of the gospel often preach where there seems to be as little prospect of beating down the opposition in the human heart by the message which they deliver, as there was of demolishing the walls of Jericho by the blowing of rams’ horns. they blow the gospel trumpet from week to week and month to month, and there seems to be no tendency in the strong citadel of the heart to yield. Perhaps the only apparent result is to excite ridicule and scorn. Yet let them not despair. Let them blow on. Let them still lift up their voice with faith in God, and in due time the walls of the citadel will totter and fall. God has power over the human heart as he had over Jericho; and in our darkest day of discouragement let us remember that we are never in circumstances indicating less probability of success from any apparent tendency in the means used to accomplish the result, than those were who encompassed this pagan city. With similar confidence in God we may hope for similar success.

Barnes: Heb 11:31

By faith the harlot Rahab - She resided in Jericho; Jos 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared; Jos 2:18-19. In the destruction of the city, she was accordingly preserved; Josh. 6. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. "Calvin."

Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety, and many expositors have endeavored to show that the word rendered "harlot"does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food and who receives strangers to entertain them. Others have supposed that the word means "an idolatress,"because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word, and the corresponding Hebrew word - זונה zownah - is used in this sense. The usual and the fair meaning of the word is what is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation. In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark:

\caps1 (1) t\caps0 hat the obvious meaning of this word here and of the corresponding place in Jos 2:6 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was "known"merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travelers did, and should apply for entertainment at what was known as a public house.

\caps1 (2) t\caps0 here is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this, in whom the leader of the Hebrew army could not put entire confidence. It is not unfair then to suppose that they were men of eminent piety, as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defense, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be - the people of God, and that she was willing to identify her interests with theirs.

\caps1 (3) t\caps0 his case - supposing that she had been a woman of bad character, but now was truly converted - does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. "Publicans and harlots,"said the Saviour, "go into the kingdom of God;"Mat 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race.

\caps1 (4) t\caps0 here is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also - and who does not? But admitting all that may be said about any imperfection in her character, (compare Jos 2:4), it was still true that she had strong faith - and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did - or all that is now done by those who have the highest claims to virtue.

\caps1 (5) s\caps0 he had strong faith. It was only a strong belief that Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the walls fell, and the tumult of battle raged she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended; Jos 6:22-23.

With them that believed not - The inhabitants of the idolatrous city of Jericho. The margin is, "were disobedient."The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed.

Received the spies with peace - With friendliness and kindness; Jos 2:1 ff.

Barnes: Heb 11:32

And what shall I more say? - There are numerous other instances showing the strength of faith which there is not time to mention.

For the time would fail me to tell - To recount all that they did; all the illustrations of the strength and power of faith evinced in their lives.

Of Gedeon - The history of Gideon is detailed at length in Judges 6\endash 7, and there can be no doubt that in his wars he was sustained and animated by strong confidence in God.

And of Barak - Judges 4. Barak, at the command of Deborah the prophetess, who summoned him to war in the name of the Lord, encountered and overthrew the hosts of Sisera. His yielding to her summons, and his valour in battle against the enemies of the Lord, showed that he was animated by faith.

And of Samson - see the history of Samson in Judges 14\endash 16. It is not by any means necessary to suppose that in making mention of Samson, the apostle approved of all that he did. All that he commands is his faith, and though he was a very imperfect man, and there were many things in his life which neither sound morality nor religion can approve, yet it was still true that he evinced, on some occasions, remarkable confidence in God, by relying on the strength which he gave him. This was particularly true in the instance where he made a great slaughter of the enemies of the Lord, and of his country; see Jdg 15:16; Jdg 16:30.

And of Jephthae - The story of Jephtha is recorded in Judges 11. The mention of his name among those who were distinguished for faith, has given occasion to much perplexity among expositors. That a man of so harsh and severe a character, a man who sacrificed his own daughter, in consequence of a rash vow, should be numbered among those who were eminent for piety, as if he were one distinguished for piety also, has seemed to be wholly inconsistent and improper. The same remark, however, may be made respecting Jephtha which has been made of Samson and others. The apostle does not commend all which they did. He does not deny that they were very imperfect men, nor that they did many things which cannot be approved or vindicated. He commends only one thing - their faith; and in these instances he particularly alludes, doubtless, to their remarkable valour and success in delivering their country from their foes and from the foes of God. In this it is implied that they regarded themselves as called to this work by the Lord, and as engaged in his service; and that they went forth to battle, depending on his protection and nerved by confidence in him as the God of their country.

Their views of God himself might be very erroneous; their notions of religion - as was the case with Jephtha - very imperfect and obscure; many things in their lives might be wholly inconsistent with what we should now regard as demanded by religion, and still it might be true that in their efforts to deliver their country, they relied on the aid of God, and were animated to put forth extraordinary efforts, and were favoured with extraordinary success from their confidence in him. In the case of Jephtha, all that it is necessary to suppose, in order to see the force of the illustration of the apostle is, that he had strong confidence in God - the God of his nation, and that, under the influence of this, he made extraordinary efforts in repelling his foes. And this is not unnatural or improbable, even on the supposition that he was not a pious man. How many a Greek, and Roman, and Goth, and Muslim, has been animated’ to extraordinary courage in battle, by confidence in the gods which they worshipped! That Jephtha had this, no one can doubt; see Jdg 11:29-32.

(It is not likely that Jephtha’ s faith would have found a record here, had it been of no higher kind than this. Peirce admits his unnatural crime, but supposes him to have repented. "It must be owned,"says he, "that if Jephtha had not repented of this very heinous wickedness, he could not have been entitled to salvation. The apostle, therefore, who has assured us of his salvation, must undoubtedly have gone upon the supposition that Jephtha actually repented of it before he died. That he had time to repent is beyond dispute, because he lived near six years after this. For it is expressly said he judged Israel six years, Jdg 12:7, and it is as certain he made this vow in the beginning of his government. What evidence the apostle had of Jephtha’ s repentance I cannot say. He might know it by the help of old Jewish histories, or by inspiration.")

Even in the great and improper sacrifice of his only daughter which the obvious interpretation of the record respecting him in Jdg 11:39, leads us to suppose he made, he did it as an offering to the Lord, and under these mistaken views of duty, he showed by the greatest sacrifice which a man could make - that of an only child that he was disposed to do what he believed was required by religion. A full examination of the case of Jephtha, and of the question whether he really sacrificed his daughter, may be found in Warburton’ s Divine Legation of Moses , book 9, notes, in Bush’ s Notes on Judges 11; and in the Biblical Repository for January 1843. It is not necessary to go into the much litigated inquiry here whether he really put his daughter to death, for whether he did or not, it is equally true that he evinced strong confidence in God. If he did do it, in obedience as he supposed to duty and to the divine command, no higher instance of faith in God as having a right to dispose of all that he had, could be furnished; if he did not, his eminent valour and success in battle show that he relied for strength and victory on the arm of Yahweh. The single reason why the piety of Jephtha has ever been called in question has been the fact that he sacrificed his own daughter. If he did not do that, no one will doubt his claims to an honored rank among those who have evinced faith in God.

Of David also - Commended justly as an eminent example of a man who had faith in, God, though it cannot be supposed that all that he did was approved.

And Samuel - In early youth distinguished for his piety, and manifesting it through his life; see 1 Sam.

And of the prophets - They were men who had strong confidence in the truth of what God directed them to foretell, and who were ever ready, depending on him, to make known the most unwelcome truths to their fellow man, even at the peril of their lives.

Barnes: Heb 11:33

Who through faith subdued kingdoms - That is, those specified in the previous verses, and others like them. The meaning is, that some of them subdued kingdoms, others obtained promises, etc. Thus, Joshua subdued the nations of Canaan; Gideon the Midianites; Jephtha the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc.

Wrought righteousness - Carried the laws of justice into execution, particularly on guilty nations. They executed the great purposes of God in punishing the wicked, and in cutting off his foes.

Obtained promises - Or obtained "promised blessings"(Bloomfield, Stuart); that is, they obtained as a result of their faith, promises of blessings on their posterity in future times.

Stopped the mouths of lions - As Samson, Jdg 14:6; David, 1Sa 17:34 ff; and particularly Daniel; Dan 6:7, following To be able to subdue and render harmless the king of the forest - the animal most dreaded in early times - was regarded as an eminent achievement.

Barnes: Heb 11:34

Quenched the violence of fire - As Shadrach, Meshach, and Abednego did; Dan 3:15-26. "Escaped the edge of the sword."As Elijah did when he fled from Ahab, 1Ki 19:3; as Elijah did when he was delivered from the king of Syria, 2Ki 6:16; and as David did when he fled from Saul.

Out of weakness were made strong - Enabled to perform exploits beyond their natural strength, or raised up from a state of physical infirmity, and invigorated for conflict. Such a case as that of Samson may be referred to, Jdg 15:15; Jdg 16:26-30; or as that of Hezekiah, 2 Kings 20 who was restored from dangerous sickness by the immediate interposition of God; see the notes on Isa. 38.

Waxed valiant in fight - Became valiant. Like Joshua. Barak, David, etc. The books of Joshua, Judges, Samuel, and Kings supply instances of this in abundance.

Turned to flight the armies of the aliens - The foreigners - as the invading Philistines, Ammonites, Moabites, Assyrians, etc.

Barnes: Heb 11:35

Women received their dead raised to life again - As in the case of the woman of Zarephath, whose child was restored to life by Elijah, 1Ki 17:19-24; and of the son of the Shunamite woman whose child was restored to life by Elisha; 2 Kings 4:18-37.

And others were tortured - The word which is used here - τυμπανίζω tumpanizō - to "tympanize,"refers to a form of severe torture which was sometimes practiced. It is derived from τύμπανον tumpanon - "tympanum"- a drum, tabret, timbrel; and the instrument was probably so called from resembling the drum or the timbrel. This instrument consisted in the East of a thin wooden rim covered over with skin, as a tambourine is with us; see it described in the notes on Isa 5:12. The engine of torture here referred to, probably resembled the drum in form, on which the body of a criminal was bent so as to give greater severity to the wounds which were inflicted by scourging. The lash would cut deeper when the body was so extended, and the open gashes exposed to the air would increase the torture; see 2 Macc. 6:19-29. The punishment here referred to seems to have consisted of two things - the stretching upon the instrument, and the scourging; see Robinson’ s Lexicon and Stuart in loc. Bloomfield, however, supposes that the mode of the torture can be best learned from the original meaning of the word τυμπανον tumpanon - "tympanum"- as meaning:

(1)\caps1     a\caps0 beatingstick, and,

(2)\caps1     a\caps0 beating-post which was in the form of a T, thus suggesting the posture of the sufferer. This beating, says he, was sometimes administered with sticks or rods; and sometimes with leather thongs inclosing pieces of lead. The former account, however, better agrees with the usual meaning of the word.

Not accepting deliverance - When it was offered them; that is, on condition that they would renounce their opinions, or do what was required of them. This is the very nature of the spirit of martyrdom.

That they might obtain a better resurrection - That is, when they were subjected to this kind of torture they were looked upon as certainly dead. To have accepted deliverance then, would have been a kind of restoration to life, or a species of resurrection. But they refused this, and looked forward to a more honorable and glorious restoration to life; a resurrection, therefore, which would be better than this. It would be in itself more noble and honorable, and would be permanent, and therefore better. No particular instance of this kind is mentioned in the Old Testament; but amidst the multitude of cases of persecution to which good men were subjected, there is no improbability in supposing that this may have occurred. The case of Eleazer, recorded in 2 Macc. 6, so strongly resembles what the apostle says here, that it is very possible he may have had it in his eye. The passage before us proves that the doctrine of the resurrection was understood and believed before the coming of the Saviour, and that it was one of the doctrines which sustained and animated those who were called to suffer on account of their religion. In the prospect of death under the infliction of torture on account of religion, or under the pain produced by disease, nothing will better enable us to bear up under the suffering than the expectation that the body will be restored to immortal vigour, and raised to a mode of life where it will be no longer susceptible of pain. To be raised up to that life is a "better resurrection"than to be saved from death when persecuted, or to be raised up from a bed of pain.

Barnes: Heb 11:36

And others had trial of cruel mockings - Referring to the scorn and derision which the ancient victims of persecution experienced. This has been often experienced by martyrs, and doubtless it was the case with those who suffered on account of their religion, before the advent of the Saviour as well as afterward. Some instances of this kind are mentioned in the Old Testament 2Ki 2:23; 1Ki 22:24; and it was frequent in the time of the Maccabees.

And scourging - Whipping. This was a common mode of punishment, and was usually inflicted before a martyr was put to death; see the notes on Mat 10:17; Mat 27:26. For instances of this, see Jer 20:2; 2 Macc. 7:1; 5:17. "Of bonds."Chains. Gen 39:20.

And imprisonment - see 1Ki 22:27; Jer 20:2.

Barnes: Heb 11:37

They were stoned - A common method of punishment among the Jews; see the notes on Mat 21:35, Mat 21:44. Thus, Zechariah, the son of Jehoiada the priest, was stoned; see 2Ch 24:21; compare 1Ki 21:1-14. It is not improbable that this was often resorted to in times of popular tumult, as in the case of Stephen; Act 7:59; compare Joh 10:31; Act 14:5. In the time of the terrible persecutions under Antiochus Epiphanes, and under Manasseh, such instances also probably occurred.

They were sawn asunder - It is commonly supposed that Isaiah was put to death in this manner. For the evidence of this, see introduction to Isaiah, 2. It is known that this mode of punishment, though not common, did exist in ancient times. Among the Romans, the laws of the twelve tables affixed this as the punishment of certain crimes, but this mode of execution was very rare, since Aulius Gellius says that in his time no one remembered to have seen it practiced. It appears, however, from Suetonius that the emperor Caligula often condemned persons of rank to be sawn through the middle. Calmet, writing above a hundred years ago, says, "I am assured that the punishment of the saw is still in use among the Switzers, and that they put it in practice not many years ago upon one of their countrymen, guilty of a great crime, in the plain of Grenelles, near Paris. They put him into a kind of coffin, and sawed him lengthwise, beginning at the head, as a piece of wood is sawn; "Pict. Bib."It was not an unusual mode of punishment to cut a person asunder, and to suspend the different parts of the body to walls and towers, as a warning to the living; see 1Sa 31:10, and Morier’ s Second Journey to Persia, p. 96.

Were tempted - On this expression, which has given much perplexity in critics, see the notes of Prof. Stuart, Bloomfield, and Kuinoel. There is a great variety of reading in the mss. and editions of the New Testament, and many have regarded it as an interpolation. The difficulty which has been felt in reference to it has been, that it is a much milder word than those just used, and that it is hardly probable that the apostle would enumerate this among those which he had just specified, as if to be tempted deserved to be mentioned among sufferings of so severe a nature. But it seems to me there need be no real difficulty in the case. The apostle here, among other sufferings which they were called to endure, may have referred to the temptations which were presented to the martyrs when about to die to abandon their religion and live. It is very possible to conceive that this might have been among the highest aggravations of their sufferings. We know that in later times it was a common practice to offer life to those who were doomed to a horrid death on condition that they would throw incense on the altars of a pagan god, and we may easily suppose that a temptation of that kind, artfully presented in the midst of keen tortures, would greatly aggravate their sufferings. Or suppose when a father was about to be put to death for his religion, his wife and children were placed before him and should plead with him to save his life by abandoning his religion, we can easily imagine that no pain of the rack would cause so keen torture to the soul as their cries and tears would. Amidst the sorrows of martyrs, therefore, it was not improper to say that they were tempted, and to place this among their most aggravated woes. For instances of this nature. see 2 Macc. 6:21, 22; 7:17, 24.

Were slain with the sword - As in the case of the eighty-five priests slain by Doeg 1Sa 22:18; and the prophets. of whose slaughter by the sword Elijah complains; 1Ki 19:10.

They wandered about in sheepskins and goatskins - Driven away from their homes, and compelled to clothe themselves in this rude and uncomfortable manner. A dress of this kind, or a dress made of hair, was not uncommon with the prophets, and seems indeed to have been regarded as an appropriate badge of their office; see 2Ki 1:8; Zec 13:4.

Being destitute, afflicted, tormented - The word "tormented"here means tortured. The apostle expresses here in general what in the previous verses he had specified in detail.

Barnes: Heb 11:38

Of whom the world was not worthy - The world was so wicked that it had no claim that such holy men should live in it. These poor, despised, and persecuted people, living as outcasts and wanderers, were of a character far elevated above the world. This is a most beautiful expression. It is at once a statement of their eminent holiness, and of the wickedness of the rest of mankind.

They wandered in deserts ... - On the Scripture meaning of the word "desert"or wilderness, see the notes on Mat 3:1. This is a description of persons driven away from their homes, and wandering about from place to place to procure a scanty subsistence; compare 1 Macc. 1:53; 2 Macc. 5:27; 6:7. The instances mentioned in the Books of Maccabees are so much in point, that there is no impropriety in supposing that Paul referred to some such cases, if not these very cases. As there is no doubt about their historic truth, there was no impropriety in referring to them, though they are not mentioned in the canonical books of Scripture. One of those cases may be referred to as strikingly illustrating what is here said. "But Judas Maccabeus with nine others or thereabout, withdrew himself into the wilderness, and lived in the mountains after the manner of beasts, with his company, who fed on herbs continually lest they should be partakers of the pollution;"2 Macc. 5:27.

Barnes: Heb 11:39

And these all, having obtained a good report through faith - They were all commended and approved on account of their confidence in God; see the notes on Heb 11:2.

Received not the promise - That is, did not receive the fulfillment of the promise; or did not receive all that was promised. They all still looked forward to some future blessings; notes, Heb 11:13.

Barnes: Heb 11:40

God having provided some better thing for us - Margin, "foreseen."That is, "God having provided, or determined on giving some better thing than any of them realized, and which we are now permitted to enjoy."That is, God gave them promises; but they were not allowed to see their fulfillment. We are permitted now to see what they referred to, and in part, at least, to witness their completion; and though the promise was made to them, the fulfillment more particularly pertains to us.

That they without us should not be made perfect - That is, complete. The whole system of revelation was not complete at once, or in one generation. It required successive ages to make the system complete, so that it might be said that it was finished, or perfect. Our existence, therefore, and the developments in our times, were as necessary to the perfection of the system, as the promise made to the patriarchs. And as the system would not have been complete if the blessings had been simply conferred on us without the previous arrangements, and the long scheme of introductory measures, so it would not have been complete if the promises had been merely given to them without the corresponding fulfillment in our times. They are like the two parts of a tally. The fathers had one part in the promises, and we the other in the fulfullment, and neither would have been complete without the other. The "better things"then referred to here as possessed by Christians, are the privilege of seeing those promises fulfilled in the Messiah; the blessings resulting from the atonement; the more expanded views which they have under the gospel; the brighter hopes of heaven itself, and the clearer apprehension of what heaven will be, which they are permitted to enjoy. This, therefore, accords entirely with the argument which the apostle is pursuing - which is, to show that the Christians whom he addressed should not apostatize from their religion. The argument is, that in numerous instances, as specified, the saints of ancient times, even under fiery trials, were sustained by faith in God, and that too when they had not seen the fulfillment of the promises, and when they had much more obscure views than we are permitted to enjoy. If they, under the influence of the mere promise of future blessings, were enabled thus to persevere, how much more reason is there for us to persevere who have been permitted, by the coming of the Messiah, to wittess the perfection of the system!

There is no part of the New Testament of more value than this chapter; none which deserves to be more patiently studied, or which may be more frequently applied to the circumstances of Christians. These invaluable records are adapted to sustain us in times of trial, temptation, and persecution; to show us what faith has done in days that are past, and what it may do still in similar circumstances. Nothing can better show the value and the power of faith, or of true religion, than the records in this chapter. It has done what nothing else could do. It has enabled people to endure what nothing else would enable them to bear, and it has shown its power in inducing them to give up, at the command of God, what the human heart holds most dear. And among the lessons which we may derive from the study of this portion of divine truth, let us learn from the example of Abel to continue to offer to God the sacrifice of true piety which he requires, though we may be taunted or opposed by our nearest kindred; from that of Enoch to walk with God, though surrounded by a wicked world, and to look to the blessed translation to heaven which awaits all the righteous; from that of Noah to comply with all the directions of God, and to make all needful preparations for the future events which he has predicted, in which we are to be interested - as death, judgment, and eternity - though the events may seem to be remote, and though there may be no visible indications of their coming, and though the world may deride our faith and our fears; from that of Abraham to leave country, and home, and kindred, if God calls us to, and to go just where he commands, through deserts and wilds, and among strange people, and like him also to be ready to give up the dearest objects of our earthly affection, even when attended with all that can try or torture our feelings of affection - feeling that God who gave has a right to require their removal in his own way, and that however much we may fix our hopes on a dear child, he can fulfil all his purposes and promises to us though such a child should be removed by death; from that of Abraham, Isaac, and Jacob, to regard ourselves as strangers and pilgrims on earth, having here no permanent home. and seeking a better country; from that of Moses to be willing to leave all the pomp and splendour of the world, all our brilliant prospects and hopes, and to welcome poverty, reproach, and suffering, that we may identify ourselves with the people of God; by the remembrance of the host of worthies who met danger, and encountered mighty foes, aud vanquished them, let us learn to go forth in our spiritual conflicts against the enemies of our souls and of the church, assured of victory; and from the example of those who were driven from the abodes of human beings, and exposed to the storms of persecution, let us learn to bear every trial, and to be ready at any moment to lay down our lives in the cause of truth and of God. Of all those holy men who made these sacrifices, which of them ever regretted it, when he came calmly to look over his life, and to review it on the borders of the eternal world?

None. Not one of them ever expressed regret that he had given up the world; or that he had obeyed the Lord too early, too faithfully, or too long. Not Abraham who left his country and kindred; not Moses who abandoned his brilliant prospects in Egypt; not Noah who subjected himself to ridicule and scorn for an hundred and twenty years; and not one of those who were exposed to lions, to fire, to the edge of the sword, or who were driven away from society as outcasts to wander in pathless deserts or to take up their abodes in caverns, ever regretted the course which they had chosen. And who of them all now regrets it? Who, of these worthies, now looks from heaven and feels that he suffered one privation too much, or that he has not had an ample recompense for all the ills he experienced in the cause of religion? So we shall feel when from the bed of death we look over the present life, and look out on eternity.

Whatever our religion may have cost us, we shall not feel that we began to serve God too early, or served him too faithfully. Whatever pleasure, gain, or splendid prospects we gave up in order to become Christians, we shall feel that it was the way of wisdom, and shall rejoice that we were able to do it. Whatever sacrifices, trials, persecution, and pain, we may meet with, we shall feel that there has been more than a compensation in the consolations of religion, and in the hope of heaven, and that by every sacrifice we have been the gainers. When we reach heaven, we shall see that we have not endured one pain too much, and that through whatever trials we may have passed, the result is worth all which it has cost. Strengthened then in our trials by the remembrance of what faith has done in times that are past; recalling the example of those who through faith and patience have inherited the promises, let us go cheerfully on our way. Soon the journey of trials will be ended, and soon what are now objects of faith will become objects of fruition, and in their enjoyment, how trifling and brief will seem all the sorrows of our pilgrimage below!

Poole: Heb 11:26

Esteeming the reproach of Christ greater riches than the treasures in Egypt : faith influenced and determined his former choice from the most excellent ground of it, the representation of these by the Divine inspired truth to him; it made him weigh and deliberate about the matters proposed, and then to judge, and positively determine about them: That the reproachful suffering of all sorts of afflictions, poverty, distresses, tortures, most ignominiously inflicted on them by their enemies for their faith in Christ, and expectation of him according to God’ s promise, and who was now the Angel of the covenant that protected them, as well as their ancestor Jacob, Gen 48:15,16 : these Moses chose to suffer patiently, out of faith in and love to Christ; these, with what excellent things were to follow by virtue of God’ s promise, he preferred as a better and richer estate, and infinitely more desirable, than all the treasures of honours and riches, which either Egypt or its king could oblige him with, the whole of them founded in the dust, disposed by flesh, fading in enjoyment, and ending in vanity. What are these treasures, compared to those laid up in store by Christ for his in heaven?

For he had respect unto the recompence of the reward: these were the things Moses had in his eye, the end of Christ’ s reproach, and Egypt’ s glory; this made him turn his eye and heart away from Egypt, and intently to look on the excellent issue of his reproachful sufferings for Christ, even Christ rendering to him his unexpressibly glorious and eternal reward for it, 2Co 4:17,18 . This God had promised to, Christ had purchased for, such, who were by faith bearing his reproach, and qualified for the enjoying of it, Rom 8:17,18 2Ti 2:12 1Pe 4:13,14 .

Poole: Heb 11:27

By faith he forsook Egypt, not fearing the wrath of the king: by the same excellent faith, after his demand from Pharaoh of liberty for Israel to leave Egypt, and he had brought on him and his people the ten plagues God threatened them with, then he brake the bands of captivity, and took up Israel, and left Egypt subdued, wasted by plagues, and a place to be abhorred; triumphing over it, he forsakes it as a conqueror, and carrieth away the spoils of it. The wrath and rage of Pharaoh at him and his work for Israel, did not appal him; he was not afraid of his threatening to kill him, Exo 10:28,29 ; yet he defied him, even when his rage made him to pursue him and Israel with his host to destroy them.

For he endured, as seeing him who is invisibleekarterhse , he was of a bold, undaunted spirit, so as nothing was too hard for him, either to suffer or do: magnanimity expelled his fear, so as he would stand or march according to God’ s order, faith presenting to his view at all times the great Angel of the covenant, God the Son, the Redeemer of him and Israel, the only Potentate, the invisible King of kings, and Lord of lords, 1Ti 6:14-16 ; with him, and for him, against Pharaoh, leading, covering, and guarding him and Israel in all the way, and fulfilling his promise of delivering of his church from Egypt; this makes him to march undauntedly with God’ s host.

Poole: Heb 11:28

Through faith he kept the Passover, and the sprinkling of blood: this Divine faith influenced him in all his work about God’ s ordinances, receiving the law about them from God’ s mouth, and obeying it. By it he made the Passover, i.e. as God’ s instrument, he instituted it, and put it into being, Exo 12:21 ; he celebrated and solemnly managed in each particular, and finished it, reaching the end of it according to God’ s law in that behalf, 1Co 5:7 . Here he saw Christ, and testified of him, the true paschal Lamb of God; by whom God’ s wrath passed over the children of Israel, when it rested upon the Egyptians, Exo 12:21 , &c.

By faith he took a bunch of hyssop, and dipped it in the blood of the paschal lamb, and struck the lintel and two side posts of the doors with the blood, Exo 12:22 . He used it as a signal of God’ s sparing Israel, and passing over their houses by his angel, Heb 12:23 ; and he saw in it the true blood of sprinkling, of Christ our Passover, which saveth souls from the destroyer, Joh 5:46 , and brings them out of the Egypt of this world into the heavenly Canaan.

Lest he that destroyed the first-born should touch them: the end of both these was, that the destroying angel, who slew the first-born of the Egyptians, might not touch an Israelite, Exo 12:29,30 . Under all this, faith evidenced to Moses God’ s faithfulness in his promise, it ordered all his duty, and it realized to their hope in that time of danger, tbat God would save them, who were under that blood, working the assurance of it.

Poole: Heb 11:29

By faith they passed through the Red sea as by dry land: the same faith enabled Moses eminently, and those other believers, as Aaron, Caleb, Joshua, &c.; for all Israel believed not, 1Co 10:5 , yet for the faithful’ s sake were they kept from drowning, after Moses had, at God’ s command, (when the Israelites were ready to be fallen on by the Egyptians), lifted up his rod, and stretched his hand over the Red Sea, when God immediately, by an east wind, divided it, made the waters to stand up on each side like walls of crystal, and the bottom of it to be dry; then entered Moses and lsrael into the empty and dry space, and walked through it on dry ground, and not a soul of Israel miscarried, but might see astonishing power and mercy in it, Exo 14:22 .

Which the Egyptians assaying to do were drowned: in the mean time the Egyptians, with their king, pursuing Israel for their ruin, find their own; for presumptuously adventuring to pursue them through this miraculous space, guided by sense, and not by faith, and thinking to pass as safe as Israel, when they had no word for it, God troubles them by his angels in their motion, makes them drive heavily; and having brought them into his pit in the midst of the channel, the crystal walls dissolve, and the waters, returning to their fluid nature, quickly overwhelmed and swallowed up all that host, so as not one of these unbelieving, presumptuous, persecuting wretches escaped. God’ s great work in this, as to Israel, had a double meaning; literal, their salvation from the Egyptians; mystical, their baptismal initiation into the covenant of God by Moses: though all of them had not faith unfeigned, yet they professed faith in God; and the doctrine Moses brought from him, was accounted sufficient to attain both, 1Co 10:2 .

Poole: Heb 11:30

This Divine faith, exercised by Joshua and Israel after their entrance into the Land of Promise, (who did, on God’ s word and command, compass the impregnable walls of Jericho once every day for six days together, and on the seventh day seven times, sounding with trumpets of rams’ horns, and at last giving a shout), brought down these walls flat to the ground by the almiglity power of God, to whom they were as nothing, Jos 6:20 . Faith in all this realized God’ s promise to them, reached forth their love to him, and obedience in all particulars required by him, glorifying God, as the great Captain of their hosts, as he revealed himself, Jos 5:13-15 ; committing the work and event to him, who, by the breath of faith, doth crumble down these walls before them.

Poole: Heb 11:31

By faith the harlot Rahab perished not with them that believed not by the same gospel faith Rahab, who, as the Jews read the word, Jos 2:1 , hnwz ; was an hostess, and kept a house of entertainment, and so came to lodge the spies; or, as the Septuagint read it, and the Holy Ghost confirms it here, and Jam 2:25 , was a public harlot, who gat her livelihood by the prostitution of her body, as well as the sale of meat and drink: so notorious a sinner as she, and a Canaanite too, was preserved from the destruction that was inflicted by the Israelites on the unbelieving and disobedient inhabitants of Jericho, being, after her exclusion out of the camp, in order to a legal purifying, admitted into God’ s church, and honoured by him to be a mother in Israel, from whom the Messiah should descend, Jos 6:23,25 .

When she had received the spies with peace: the full proof of her being a believer, was her entertaining of the spies sent from Joshua to Jericho, preserving them when sought for, and dismissing them, advising them what they were to do in order to their safety, Jos 2:3,10 , to the end. The ground of all this, was her faith in God’ s promise of giving Canaan to Israel, confirmed by the great works she heard God had done for them, and her own expectation of good only in the portion of God’ s people, to whom she desired to be united, which was afterwards accomplished. Neither doth Paul and James contradict each other concerning her faith and works, Jam 2:25 ; for she was empted from destruction by the same faith by which she was justified; and her faith was justified to be sound and true, by her carriage to the spies, for it was a full demonstration of her faith in God.

Poole: Heb 11:32

And what shall I more say? Here the Spirit puts a period to the induction by an expostulation, as if he had said: Why do I speak of so many examples of faith? the Old Testament is full of them; but here is proof enough, I will say no more.

For the time would fail me to tell , &c.; for time of life and writing would be sooner gone, than a full account can be given of all the notable effects of faith by all these worthies who might be named; yet he would give some general hints of persons, and of the works of faith, which he judgeth sufficient, and so nameth promiscuously, and not in order of time wherein they existed. He nameth four judges, one king, and one prophet, and extraordinary prophets in a bulk, whose histories you have; of

Gideon Jud 6:11, &c., Barak Jud 4:5, &c., Samson Jud 13:1-16:31, Jephthah Jud 11:1-12:15, David’ s history and Samuel’ s in the First and Second Books of Samuel, and the First of Chronicles; the excellent exploits of whose faith are, as their names, enumerated promiscuously; some of them agreeing to particular persons, others to them all.

Poole: Heb 11:33

These, by the same gospel faith, subdued kingdoms, defeating the mighty enemies of the church; and eminently amongst them, David, who conquered Edom, Moab, Ammon, and the Syrian kingdoms, and extended his conquests to the Euphrates. This he and they did in obedience to God’ s call, in dependence on God’ s promise both of conduct and victory. All was done by God’ s arm at the instance of faith and prayer, Psa 18:29-42 20:5,9 .

Wrought righteousness they were all of them eminently righteous in their persons, and in their administration of justice to others: the utmost of their abilities were laid out in it, as became righteous judges, as to all matters of God and men, Jud 6:1-40 1Sa 7:15,17 12:2,6 .

Obtained promises a real and actual possession of all those good things which God secured to them by promise; especially as to Gideon and Barak, victory and success over the Canaanites and Midianites, Jud 4:1-24 6:1-40 ; Samson, victory over the Philistines; David, victory over the church’ s enemies. All which they first obtained in the promise, and then in the execution. Faith secured all, giving a real enjoyment of all the good made theirs in the promise, and then in the event; and will give the fulness of all good in general promises made to the church and them in the end.

Stopped the mouths of lions: Daniel, an eminent prophet of God, believed in him, and for his testimony to him was cast into the den of lions to be devoured, where God stops the mouths of them on his faith and prayer, and opens them to destroy their adversaries, Dan 6:22 . By the power and strength of God, both Samson and David slew those lions which would have preyed both on them and others, Jud 14:6 1Sa 17:34-36 . Faith obtained this success for them.

Poole: Heb 11:34

Quenched the violence of fire: by the same faith others of the prophets, Heb 11:32 , eminently acquainted with God, and partakers of his secret, who defying idolatry, and the threatenings of a tyrant, became confessors of the true God and his worship, and were adjudged to the fiery furnace, Dan 3:19,23 , and by faith were secured from being consumed by those flames, which in an instant destroyed those which threw them in, Heb 11:22-28 . How did this fetch down the Son of God himself to accompany them, and to suspend the consuming power of the fire, so as it did not singe either their persons or garments, or to leave any scent of it upon them! And how did Moses’ s and Aaron’ s prayers extinguish the fire at Kibroth-hattaavah, and at Taberah! Num 11:1,3 16:22-45 .

Escaped the edge of the sword: by faith these worthies, forementioned, Heb 11:32 , were delivered, when others fell by the devouring sword, and all those instruments of war which were destructive to others. Their enemies fell by their swords in those many battles wherein they were engaged, fulfilling at that time God’ s will, and trusting on his promise. And how many of the prophets hath God delivered from the swords of those who would have killed them!

Out of weakness were made strong by faith many of those who had really natural infirmities, both of body and mind, had their tremblings and faintings of spirit, and were, in respect of their enemies, weak, few in number, short of them, as to force, power, and policy, yet by faith in God were made bold as lions, and had wonderful success against numerous and potent enemies, Jud 4:8 6:15,16 7:5,7,10 Jud 11:29 15:11,19 1Sa 7:9,10 , &c.

Waxed valiant in fight faith made those who were called to the war by God, mighty for that service, 2Sa 22:30-38 , so as no perils could daunt them, no service was too hard for them. How victorious in the most desperate attempts, as to sense, did faith make them! Psa 27:1,3 .

Turned to flight the armies of the aliens they overthrew the camps of adversaries. parembolh notes a single castle or tower, Act 21:34 , or a whole camp or place where an army is pitched, Heb 13:11,13 ; in the plural, many such tents where soldiers lie; and is metonymically read armies. To klinein , actively taken, is to make to lie down, or to throw down, as applied to tents and camps; to put to flight, as applied to armies; all which were those of the idolatrous enemies of the church, strangers to their country, and more to their God, as the army and camp of Midian, Jud 7:13-23 , which were overturned, routed, and destroyed by them.

Poole: Heb 11:35

Women received their dead raised to life again: through this Divine faith, both the prophets Elijah and Elisha did raise and restore, the one to the window of Sarepta, 1Ki 17:22,23 , the other to the Shunammite, 2Ki 4:35,36 , their sons from the dead; and these women and mothers did by faith receive them from the prophets alive again, who by faith and prayer procured this mercy from the quickening Lord, for them. In the general resurrection all shall be raised by the power of God, and the effect of faith therein is only receptive; we shall enjoy life again, and receive others from the dead also.

And others were tortured, not accepting deliverance others also, besides the prophets forementioned, Heb 11:32 , etumpanisyesan , were tympanized; what manner of torturing death this was, is not so certain, whether by excoriation, and making drum-heads of their skins, or extending them on the rack, as the skin or parchment is on the drum head, and then with clubs, or other instruments, beating them to death; of which sort of sufferers seems Eleazer to be under Antiochus Epiphanes, /Apc /APC 2Ma 6:19,30 , for his not turning heathen, when urged to it by that torture; and though his deliverance from torture and death were offered to him by his tormentors on compliance with them, and renouncing his religion, yet he refused it, as others did, /Apc /APC 2Ma 7:24 , resolving to endure the utmost extremity rather than turn idolater, and disobey God.

That they might obtain a better resurrection: that which influenced them to suffer, was their faith in God’ s promise of obtaining thereby a resurrection to an incomparable better life than they could have enjoyed on earth; for though they might have been spared from death now threatened them, which was a kind of resurrection, yet was it not to be compared with the resurrection to eternal life, glory, bliss, and pleasure, to be enjoyed by them with God in heaven. See what influenced them, 2Co 4:17,18 .

Poole: Heb 11:36

And others had trial of cruel mockings the same gospel faith enabled others than those mentioned before, prophets and saints, as Micaiah, 1Ki 22:24 , Elisha, 2Ki 2:23 Isa 8:18 Amo 7:10 , readily, cheerfully, and patiently to accept and receive the experience and trials of mocking, from the insulting, cruel enemies of God and his church, both national and aliens; being exposed and made a laughing-stock by reproaches, sarcasms, and nick-names, to aggravate their afflictions; and these inflicted on them by words and external signs, trials which, to an ingenuous spirit, bears harder than external torments, and which they more deeply sense and resent; yet faith makes them to receive all humbly, and carrieth them above them, as Psa 31:20 52:1-5 120:3,4 140:3 .

And scourgings they felt the scourges and whips of their enemies smart on them, such as were excessively shameful and painful, being inflicted on the vilest persons, as slaves; such as was the matter of these scourges, such their smartings, whether of thongs, cords, or wires, Jer 20:2 37:15 . This torment was commonly inflicted on them, not in Antiochus’ s time only, and those before, but commonly in Christ’ s and the apostles’ days, 2Co 6:5 11:23 .

Yea, moreover of bonds and imprisonment: they cheerfully and patiently submitted to the cruel treating of their persecutors, who put them in the stocks, places of little ease, dungeons, loading them with iron shackles and fetters, which the wickedness of man had invented to torment them with; stern and cruel usage by their gaolers, restraining society from them, and of comfortable relief, feeding them with the bread and water of affliction, 2Ch 18:26 Act 16:24 .

Poole: Heb 11:37

They were stoned by the same faith were several of the prophets and believing worthies of old carried through cruel deaths, the just punishment of malefactors, but the wicked tortures of these innocent saints, some being stoned to death, as Zechariah the son of Jehoiada, 2Ch 24:21 , and others, Mat 21:35 23:37 Luk 13:34 .

The were sawn asunder as Isaiah was, which is a known tradition among the Hebrews, a punishment common among the bordering nations of them, 2Sa 12:31 Amo 1:3 , and exercised on these innocents, to which Christ himself alludeth, Mat 24:51 .

Were tempted: whether epeirasyhsan should not be epurasyhsan , is much doubted, temptation being no manner of death; and the Spirit had instanced in it before, Heb 11:35 . It may therefore be a slip of the transcriber, and that burning was the cruel death that should fill this place among the rest, a common punishment with them, Jer 29:22 /Apc /APC 2Ma 7:5 . Or, it may note a death with several trials of racks and torments gradually inflicted, with a design to tempt them by their pains to renounce their religion.

Were slain with the sword others were killed by the sword, either by beheading, or cutting in pieces, Mar 6:16,17 ; a kind of death foretold to be attending the martyrs of Jesus Christ, Rev 20:4 . All these sorts of death were most unjustly and cruelly inflicted on them by their persecutors, and as patiently received and cheerfully undergone by them.

They wandered about in sheepskins and goatskins: as faith carried these believers through variety of deaths, so it managed others comfortably under their banishments and lingering sufferings, which were in proportion as cruel as death itself; they circuited up and down to preserve themselves from their destroyers, either voluntarily returning themselves into desolate places to keep a good conscience, or were unjustly and violently banished and forced away from their own habitations, to live as vagabonds, clothed only with goatskins and sheepskins, the common apparel of the prophets, as of Elijah, 2Ki 1:8 Zec 13:4 , which they wore as they came from the beasts’ backs, without dressing. Being destitute, afflicted, tormented; wandering in this forlorn state, stripped of money and necessaries of life, and not supplied by others in their poverty, 1Ki 17:4 , grievously pressed within, pained without, and afflicted beyond what can be sensed by any but in the like states, and evilly entreated by all; many miseries attending them by their pursuers, hardship in travels, and all sorts of evils, which multiplied their griefs: through all this faith carried them comfortably, and kept God with them.

Poole: Heb 11:38

Of whom the world was not worthy: the Spirit intermixeth an account of what these persons were who were so treated, lest the reader or hearer of these things might be mistaken of them, judging them to be some heinous malefactors, who were thus hurried in and destroyed by the world. Would you know what manner of persons they were? Be it known to you in the judgment of God, the best judge of their persons and states, they were such as the world did not deserve they should live among them, but were unworthy of their society, and the blessings which did attend it; and were it not for their sakes, God would quickly put an end to the sinful world, and burn it up. Such were these as did more for the preservation of the world, when thus brutishly treated by it, than it would or could do for itself.

They wandered in deserts, and in mountains, and in dens and caves of the earth: yet were they wandering over the desolate parts of this earth, being forced from all society with men, to the retirements of wild beasts in deserts, and climbing up mountains and rocks from their persecutors, lodging themselves in the natural or artificial dens and caves of the earth, the only receptacles for these worthies, faith giving them the best company, God and his comforts, there: see 1Sa 22:1,4 1Ki 17:3 18:13 /Apc /APC 1Ma 1:53 2:28-30 .

Poole: Heb 11:39

The apostle returns in this verse to the proposition laid down in the second verse, which he had been proving by all these examples, and with it shuts up the history of them.

And these all all these elders, mentioned from Heb 11:2 to this verse.

Having obtained a good report through faith: marturhyentev , strictly, is having been martyred, or made martyrs; specially witnessing to the death for Christ, have a testimony given them, by way of eminency, by God himself in his Scripture record, that through faith they pleased him in their glorious achievements and sufferings, and were God’ s faithful witnesses to the world, glorifying him in it; though reproached and ruined by the world, yet they were too good to live in it, and were fit to live with him in heaven, as Heb 11:2,5,16,35 .

Received not the promise yet these worthies, as Abraham and his believing seed, did not possess the land of Canaan, though they had the promise of it in their time, Heb 11:13 ; others did obtain the grace and good things promised for their time, Heb 11:33 , but none of these had fulfilled to them in their day the manifestation of the Messiah in the flesh; though they saw his day and coming by faith, and did rejoice in it, yet none saw him so come as Simeon did, Luk 2:26,29 ; though, as to the eternal benefits by Christ, they did as actually receive them, as those since his perfecting the work of redemption have received them, even eternal blessedness and glory by him, Act 15:11 .

Poole: Heb 11:40

God having provided some better thing for us: the causes of their not receiving the promise, are summed up in this verse; the efficient of it is God’ s providence unto believers before and after the incarnation of the Messiah. God having from eternity foreknowledge of those who would believe in God the Son incarnate, Rom 8:29 , predestinated them to be called to the faith in him, and provided better for New Testament believers than for the Old ones, that what they had of Christ in types and veils, these should have in truth; what they had in promise, these should have in sight and possession; what they had in hope, as to his first coming, these should have it past, and as an earnest of his second coming; what they had by measure of his Spirit and grace, these should have in fulness, Luk 10:23,24 Joh 1:14,16 7:39 2Co 3:8 Eph 3:8-11 Tit 2:13 1Pe 1:12 .

That they without us should not be made perfect the final cause of this gracious providence was, that the former aud later believers might be completed together; they shall not reach that perfect state of grace and glory by a re-union of their bodies and souls until the general resurrection, when they shall not prevent us, nor we them; but as soon as the trumpet alarms the dead to rise, in the same moment, and twinkling of an eye, shall the living be changed, and all be caught up together in the clouds, to meet the Lord in the air; and so shall be ever with the Lord, 1Th 4:15-17 . The ground of which perfection of all believers in all ages being in the last time, is from his choosing them all to be but one body of Christ, and him their Head; so as one member cannot be perfected but in the perfection of the whole, Mat 8:11 Eph 4:4 . In which perfection of it, God is resolved to be all in all; not in one, or in some, but when Christ hath subdued all his enemies, and gathered all his members, then shall his body and kingdom be perfected, and God be all in all, 1Co 15:28 .

PBC: Heb 11:29

Passing the Baton of Faith Heb 11:29-40

As Heb 12:1-2 indicates, the life of faith is compared to a race: " ... Let us run with patience the race set before us..." Our race of faith, however, is not an individual quest for victory, isolated from other believers. No, the race of faith is a " relay race," in which all of the participants run for the whole team. The challenge is not to defeat other runners, but to stay the course and finish the race. It is not, in other words " success," but " faithfulness." People like Noah, Abraham, and Moses have already finished their race, and have passed the baton of faith to New Testament believers. Unless we are faithful, the whole team suffers defeat: " And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect." {Heb 11:39-40} The race of faith will not be complete until New Testament Christians, who have taken the baton from Old Testament Hebrews, fulfill the commission they’ve been given. That’s the imagery the writer employs to urge the Hebrew Christians to faithfulness.

A review of some of those who have run before demonstrates the importance of keeping the faith regardless of circumstances. Some of these ‘forerunners’ witnessed miraculous deliverances. They did the impossible. Others experienced miserable sorrows. They endured the unthinkable. Some walked on the mountaintop of faith, while others walked in the dark valleys. Yet, whatever the outcome of their particular trials, they were each faithful to carry the baton to their finish line.

414

PBC: Heb 11:30

Faith and the Miraculous {Heb 11:30-35}a

A miracle is " an exception to and reversal of natural law." Old Testament saints trusted in a God with whom nothing was impossible, and periodically, he rewarded their faith with unexpected displays of His power.

Why does the writer appeal to demonstrations of supernatural power? Because Christianity, like Judaism, is a faith rooted in the miraculous (e. g. virgin birth, resurrection, etc.). The God in whom we believe is able to do that which is humanly impossible.

For example, after dividing the Red Sea so that the children of Israel could cross on dry ground, He drowned Pharoah and his 600 chosen chariots in the depths. {Heb 11:29} Furthermore, he demolished the apparantly impregnable walls of Jericho so that Joshua and the Israelites conquered the city. {Heb 11:30} The one exception, however, was the house of the harlot Rahab. Compare Jos 2:15 with Jos 6:20,22. The entire wall fell down flat, except that portion on which the house of Rahab was situated. {Heb 11:31}

The entire Old Testament testifies to the exploits of God in the lives of the faithful, like Gideon, David, Samuel, and Daniel. {Heb 11:32} These people did the impossible. {Heb 11:33-34} Some, like the Great Woman of Shunem, {2Ki 4:1-44} even witnessed the miracle of God’s resurrection power, receiving their dead back to life again {Heb 11:35}a.

415

PBC: Heb 11:35

Faith and Misery Heb 11:35b-38 {Heb 11:35-38}

In the light of these fantastic accounts of God’s supernatural, miracle-working power, some have concluded that faith means that you and I can " name and claim" our miracle and God will give it. But, as Heb 11:35b-38 {Heb 11:35-38} makes clear, there were people of faith who suffered extraordinary misery and hardship in the Old Testament as well. Some were mocked, scourged, stoned, imprisoned, and ‘sawn asunder’ [lit. decapitated]. Many of them lived in poverty, destitution, and obscurity. {Heb 11:36-38} People like Jeremiah, David, Job, Elijah, and Daniel suffered the privations and exploitation cataloged in this passage. No, faith does not insure a trouble-free life. In fact, it is the triumph of faith in the midst of life’s tragedies that most glorifies God.

Although these people were sorely tried, they never abandoned God. No wonder the author adds the editorial comment " of whom the world was not worthy." {Heb 11:38} Regardless of whether their heroic faith was ever recognized by the world at large, it was recognized by God, for they " obtained a good report through faith" {Heb 11:39}a. He left a testimony to their faithfulness in the sacred Scriptures. He said to them, " Well done, thou good and faithful servants." Like the Hebrews, we sorely need these reminders of those who have finished their leg of the relay, and who have passed the baton to us.

416

Haydock: Heb 11:24-26

By faith Moses.... chose rather to be afflicted with the people of God, than to be honoured as the son of Pharao's daughter, and to enjoy short sinful pleasures in the court of the king. ---

Esteeming the reproach of Christ: by which seems to be signified, that Moses, to whom Christ and his sufferings were revealed, chose rather to endure such reproaches and contradictions from his brethren, the Israelites, as Christ was to suffer from the Jews, than to have all the short pleasures of what is called a happy life. See St. John Chrysostom, hom. xxvi. ---

For he looked unto the reward; not any temporal reward or advantage in this life, but a reward from God in heaven, or rather where God himself would be his reward. (Witham)

Haydock: Heb 11:27

He left Egypt. Some understand this, when he fled to Madian, after he killed the Egyptian; but it was rather fear than faith which made him flee at that time. We may rather expound it of his going away with all the people, when by faith he trusted that God would deliver him and the people from the known fierceness of king Pharao, as it also happened. ---

For he endured, as seeing him that is invisible. [9] That is, seeing by the eyes of faith the invisible God to be his protector, he endured and overcame all difficulties with courage and constancy. (Witham)

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[BIBLIOGRAPHY]

Invisibilem enim tanquam videns sustinuit: Greek: ekarterese, i.e. sustinuit non Deum, sed animositatem regis.

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Haydock: Heb 11:30

The following examples are clear enough, if we look into the history and particular actions of those here named. It was a faith in God's mercies and promises that gave them courage, resolution, and perseverance amidst all dangers and difficulties, against all afflictions and persecutions, that made them despise the short happiness of this mortal life, in hopes of an immortal happiness hereafter. Yet they who are so much commended and approved for their faith, received not the great promise of entering into the kingdom of heaven; and they who lived and died well, were indeed in a place of rest, but their souls were not admitted to the beatifical vision, to see and enjoy God in heaven, till our blessed Saviour [Jesus Christ], at his ascension, entered first, and opened as it were heaven's gates for others to enter. In this God provided something better for us, who, after his coming, if we die without sin, and without any temporal punishments due to sin, our souls are presently happy with God in heaven. (Witham)

Haydock: Heb 11:37

Greek: Melon signifies a sheep; Greek: melote signifies a sheep skin, with the wool on it. This, or a goat skin, was the usual covering of poor people, and as such was adopted by the ancient prophets, mortified to all the luxuries of life. Thus Elias [Elijah] is called vir pillosus, a hairy man, not for his beard or hair, but for his shaggy or hairy covering.

Gill: Heb 11:26

Esteeming the reproach of Christ,.... That is, either Christ personal; meaning not any reproach that lay upon Christ, as the immediate object of it; nor upon the people of Israel for the delay of his coming; but rather for the sake of Christ: Christ was made known to the Old Testament saints, and they believed in him; he was typified by sacrifices which they offered; and they were reproached for his sake, for the sacrifices they offered, and for the worship they performed, for their faith in the Messiah, and their expectation of him: or this may be understood of Christ mystical, the church; called Christ, because of the union, communion, sympathy, and likeness there is between them, insomuch that what is done to the one, is done to the other: when the saints are reproached, Christ himself is reproached; and therefore all reproaches of this nature should be bore willingly, cheerfully, courageously, patiently, and constantly: and such Moses reckoned

greater riches than the treasures in Egypt; he counted reproach itself riches; that is, he esteemed that riches for which he was reproached, as Christ, his word, and ordinances, and communion with the saints in them; all which are comparable to gold, silver, and precious stones; yea, are more valuable and desirable than thousands of gold and silver, or than the treasures in Egypt, which were very large; money, cattle, and lands coming into the hands of the king, through the seven years' famine in it, Gen 47:14 and for which immense treasure, treasure cities were built, Exo 1:11 which would have become Moses's, had he been Pharaoh's successor, to which he bid fair, before he discovered himself.

For he had respect unto the recompence of the reward; by which is meant, either the deliverance of the Israelites from their bondage, which he judged a sufficient recompence for all his afflictions and reproaches he endured, as the Apostle Paul did for the elect's sake, for the sake of Christ's body the church, Col 1:24 or the enjoyment of the land of Canaan, promised for an inheritance to the seed of Abraham; or the enjoyment of God's presence among his people, who is their shield, and exceeding great reward; or rather eternal glory, which is the reward of the inheritance, and is a reward of grace, and not of debt; this he had respect unto, looked for, and believed he should enjoy; so that his faith was of things unseen; and this caused him to prefer even afflictions with the saints, and reproaches for Christ, to all worldly riches and grandeur.

Gill: Heb 11:27

By faith he forsook Egypt,.... Either when he fled to Midian; this was before the eating of the passover, and so it stands in its proper order; whereas, his going out of Egypt with the children of Israel was after it, and mentioned in Heb 11:29. The word "forsook" implies fleeing; and then it was when Pharaoh's wrath was kindled against him: but it may be said, that Moses seemed then to be afraid of it, seeing he fled: to which it may be answered, that he showed great courage and intrepidity in slaying the Egyptian; and he took no methods to gain the king's favour, when the thing was known; his fleeing was consistent with courage, and was a point of prudence, and in obedience to the will of God: his departure shows, that he would not desist from the work he was called unto; but that he waited God's time, when he should be again employed; wherefore he endured affliction and meanness in Midian, and waited, patiently, till God should call him again to service: or this is to be understood of the time when he led the children of Israel out of Egypt; when he had many difficulties on the part of that people: they were seated and settled in the land of Egypt; they knew nothing of Canaan, nor of the way to it; and, besides, that was in the possession of others; they were a very morose, impatient, stiffnecked, and an ungovernable people, whom he led into a wilderness, without food or arms; and their number was very large; and he had many difficulties, on the part of Pharaoh and the Egyptians. The Israelites were in the midst of them; he brought them out from among them, with the spoil of them in their hands; he knew the changeableness and fury of Pharaoh's mind, and yet he led them out, and left Egypt,

not fearing the wrath of the king; of Pharaoh, king of Egypt; though it was as the roaring of a lion: so such as are called by grace, from a state of darkness and bondage, and out of a strange land, forsake this world, and leave their situation in it, their sinful lusts and pleasures, the company of wicked men, and everything that is near and dear, when it is in competition with Christ; not fearing the wrath of any temporal king or prince; nor of Satan, the prince of this world:

for he endured; afflictions, reproach, and menaces, with patience and courage; his mind was not broken with them, nor overborne by them; he expected divine help, and persevered; and so do such, who are called by the grace of God:

as seeing him who is invisible; that is God, as the Syriac version expresses it; who is not to be seen corporeally, though intellectually; not in his essence, though in his works of creation and providence; not immediately, though mediately in and through Christ; not perfectly now, though face to face hereafter. Moses saw him visionally, and symbolically in the bush; he saw him by faith, and with the eyes of his understanding; and so believing in his power, faithfulness, &c. did what he did.

Gill: Heb 11:28

Through faith he kept the passover,.... Which Moses made, or appointed by divine direction; he kept it, with all its rites and ceremonies, and caused the people of Israel to observe it; and which he did, in faith of the speedy deliverance of the children of Israel, from the house of bondage; and in the faith of the Messiah, of whom the passover was a type; See Gill on 1Co 5:7. The Syriac version reads, "through faith they kept the passover"; that is, the Israelites:

and the sprinkling of blood; of the paschal lamb; which was received into a basin, and was sprinkled upon the lintel, and two side posts of the doors of the houses, in which the Israelites dwelt; which was done with a bunch of hyssop dipped into it:

lest he that destroyed the firstborn should touch them; for the Lord, seeing the blood sprinkled, as above, when he smote the firstborn of Egypt, passed by the houses of the Israelites, so distinguished; and they were all safe within, and not one of them touched: this was typical of the blood of Christ being sprinkled upon the hearts and consciences of his people; whereby they are purified through faith; which blood is looked upon by Jehovah, so that justice passes by them; and they are all safe and secure, and will be, when others are destroyed; nor can they be hurt by the second death.

Gill: Heb 11:29

By faith they passed through the Red sea, as by dry land,.... Not through a river, but through the sea, the Red sea, the sea of Suph, or weeds; See Gill on Act 7:36. Some say they came out on the same side they went in; but it should seem rather, by the phrase here used, that they passed through it, from one side to the other; and that all one as if it had been on dry ground; even Moses, and all the children of Israel: and this they did by faith, believing, that God would make a passage quite through it for them, and deliver them out of the hands of their enemies, who were closely pursuing them:

which the Egyptians assaying to do, were drowned. These were Pharaoh, and his numerous army; who, observing the Israelites march on through the sea, as on dry land, thought they could do the same; and so made an attempt, but were everyone of them drowned; in just retaliation for the cruel edict for drowning the male infants of the Israelites, as soon as they were born.

Gill: Heb 11:30

By faith the walls of Jericho fell down,.... Of themselves, not from any natural cause: the Jews say ⁿ they sunk right down into the ground, and were swallowed up; even the whole wall fell round about, as the Septuagint version in Jos 6:20 expresses it: or, it may be, only that which was over against the camp of Israel, as Kimchi observes; since Rahab's house was built upon the wall, and yet fell not. And this was by the faith of Joshua, and the Israelites, who believed the walls would fall, at the sound of the rams' horns, as God said they should: after they were compassed about seven days; which was a trial of their faith and patience: the Jews say ^o it was on the sabbath day that they fell: this was a preternatural act, and cannot be ascribed to any second cause; nothing is impossible with God; no defences, ever so strong, are anything against him; unlikely means are sometimes made use of by him; faith stops at nothing, when it has the word of God to rest upon; and what God does, be does in his own time, and in his own way. This may be an emblem of the fall of the walls of the hearts of unregenerate men; of their unbelief, hardness, enmity, and vain confidence; and of the conversion and subjection of them unto Christ, through the preaching of the Gospel; which, in the eyes of men, is as mean and despicable, and as unlikely to bring about such an event, as the sounding of the rams' horns might be to the inhabitants of Jericho: and it may be also an emblem of the fall of Babylon, and other antichristian cities, Rev 16:19.

Gill: Heb 11:31

By faith the harlot Rahab,.... The Targum on Jos 2:1 calls her אתתא פונדקיתא, "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word זונה, is so explained by a considerable Jewish writer ^p; and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say ^q that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, זנתה, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jam 2:25 and so in the Septuagint in Jos 2:1. Rachab, which exactly answers to the Hebrew word רחב, Jos 2:1 and by Josephus ^r "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she

perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ:

when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Jos 2:1. The Jews ^s say one of them was Phinehas, the son of Eleazar, the high priest; and others ^t of them say they were Phinehas and Caleb.

Gill: Heb 11:32

And what shall I more say,.... Intimating he had said enough to prove the definition of faith he had given; and that the elders, by it, had obtained a good report; and yet he had not said all he could; and that he had so much to say, that he could not say all:

for the time would fail me; either the time of life, and so it is an hyperbolical expression; or the time convenient for the writing this epistle; to enumerate all the instances of faith, and enlarge upon them, would take up too much of his time, and make the epistle prolix and tedious: this form of speech is often used by Philo the Jew ^u, and by Julian the emperor ^w. It may be observed, that many, who are not mentioned by name, do not stand excluded from being believers; and that the number of believers, under the Old Testament, was very large:

to tell of Gedeon; so Gideon is called in the Septuagint version of Jdg 6:11 and other places; and by Josephus ^x, and Philo ^y the Jew, as here: he was a man, but of a mean extract, and had his infirmities; and even in the exercise of that particular grace, for which he is mentioned; but was, no doubt, a good man, and is commended for his faith; which appeared in ascribing former mercies and present afflictions to the Lord; in destroying the altar of Baal; in crediting the word of the Lord, that Israel should be saved by him; which he showed by the preparation he made, and in marching against a numerous army, with only three hundred men, and they but weak: all which may be seen in the book of Judges, Jdg 6:1 and

of Barak; who was before Gideon, as Jephthah was before Samson, and Samuel before David; for the apostle does not observe strict order, reciting these in haste. Barak, when the word of the Lord came to him, showed some diffidence, yet acted in obedience to it, under the sole direction and counsel of a woman; he engaged Sisera's vast army with a small number, and gave the glory of the victory to the Lord, Jdg 4:1.

and of Samson: who was a child of promise, and devoted to the Lord; he was famous for his great strength; he had his infirmities, but was, without doubt, a good man: the last act of his life seems to be a great instance of faith; he did it with calling upon the Lord; he was strengthened for it by the Lord; he acted, not as a private person, but as the judge of Israel; nor did he act from private revenge, but from zeal for God, and love to his country; and his intention was not to destroy himself, but his enemies; in which he acted as a type of Christ:

and of Jephthah; the Syriac version calls him "Nepthe", and the Arabic version "Naphtah"; he was base born; and, for a time, joined himself to vain men, but became a believer; and is marked for his faith, in ascribing the conquests of Israel in the wilderness to the Lord; in fighting with the Ammonites, whom he conquered; and in his conscientiousness, in observing his vow, Jdg 11:30.

of David also; a man after God's own heart, raised up to fulfil his will; whose faith appeared in his dependence on God, when he fought with Goliath; in encouraging himself in the Lord his God, when in exile and distress; and in believing his interest in the covenant of grace, when his house and family were in a disagreeable situation, and he just going out of the world:

and Samuel; a child of prayer, and early devoted to the Lord, who ministered to him, when a child; was always ready to hearken to his voice; was used very familiarly by him, and behaved with great uprightness, all his days; and had a good report of God and man:

and of the prophets; from Samuel to John the Baptist, who were famous for their trust in God, their faith in the Messiah, and for their honourable walk and conversation.

Gill: Heb 11:33

Who through faith subdued kingdoms,.... As David did particularly; who subdued Syria, Moab, Ammon, Amalek, Edom, and the Philistines, 2Sa 8:12. War, in some cases, is lawful; and kingdoms may be subdued; and faith makes use of means to do it: these kingdoms, though subdued by faith, yet not without fighting. Believers have no reason to be afraid of kings, or kingdoms; and this should encourage the saints, in their combats with the powers of darkness.

Wrought righteousness; exercised vindictive justice, in taking vengeance on the enemies of God, and his people; civil righteousness, in the discharge of their offices; and moral righteousness, in their conversation before God and men; which, being imperfect, was not justifying: wherefore they stood in need of another, and better righteousness, which is perfect and durable; and, in consequence of which being known, embraced, and received, men work righteousness: it may be observed, that to do works of righteousness in faith, and by it, is something very considerable; it is reckoned here among actions of the greatest fame; and that true faith is an operative grace, it works by love, and is always attended with works of righteousness; and that righteousness is a fruit and evidence of faith; and that faith is not the believer's righteousness; and that the righteousness of faith is not that which faith works, but which it receives.

Obtained promises; the promise of the land of Canaan; particular promises of victory over their enemies; promises concerning the Messiah, and of everlasting life and happiness: their faith was not the cause of promises being made, nor of their being fulfilled; but was the grace by which these believers received them, believed them, and waited for the accomplishment of them; and, in some sense, enjoyed the things promised before hand; their faith realizing things future and invisible to them: to obtain a promise from God is a great and marvellous thing; it is an instance of rich grace; and there is never a promise, but what is great in itself, and precious to the saints: all God's promises are obtained; they are sure, and are certainly fulfilled; and it is the work and business of faith to receive, and enjoy them.

Stopped the mouths of lions: a lion was slain by Samson, and another by David; but the most remarkable instance of stopping the mouths of lions, was in the den, into which Daniel was cast; and this may encourage the faith of God's people, when they are in the midst of men, comparable to lions; and may animate them not to fear the devouring lion, Satan.

Gill: Heb 11:34

Quenched the violence of fire,.... Which may be said to be done, when a believer, or a righteous man, is delivered out of it, as Lot from Sodom, when God rained fire and brimstone on it; when, by prayer, it is stopped, as by Moses, at Taberah, Num 11:1 when persons are not hurt by it, as Shadrach, Meshach, and Abednego, when cast into Nebuchadrezzar's fiery furnace; and many of the martyrs have triumphed in the flames: so believers are delivered out of the fire of afflictions, and are not consumed thereby; and quench the fiery darts of Satan, thrown at them; and are untouched by the fire of God's wrath, in every state and case; and shall not be hurt of the second death, which is a lake of fire, burning with brimstone.

Escaped the edge of the sword; and were not destroyed by it; as Lot, Abraham, Moses, Joshua, the Judges, David, Elijah, Elisha, and others.

Out of weakness were made strong; being recovered from bodily diseases, as David, Hezekiah, &c. by an increase of bodily strength, as Samson; by being filled with courage, and strength of mind; when before timorous, as Barak, &c. so believers, when they have been weak in the exercise of grace, have been made strong:

waxed valiant in fight; as Barak, Gideon, David, &c. so believers, in the spiritual fight of faith, have waxed valiant; being engaged in a good cause, and under a good Captain; being well provided with armour, and assured of victory, and a crown.

Turned to fight the armies of the aliens: such as the Canaanites, the Moabites, Ammonites, Philistines, and others; who were put to flight by Joshua, the Judges, David, and others.

Gill: Heb 11:35

Women received their dead raised to life again,.... As the widow of Zarephath, and the Shunammite, 1Ki 17:22. Their sons were really dead, and they received them alive gain, from the hands of the prophets, Elijah and Elisha, in the way of a resurrection, and by faith; by the faith of the prophets:

and others were tortured; racked, or tympanized; referring to the sufferings of seven brethren, and their mother, in the times of Antiochus, recorded in 2 Maccabees 7 as appears from the kind of torment endured by them; from the offer of deliverance rejected by them; and from their hope of the resurrection: for it follows,

not accepting deliverance; when offered them by the king, see the Apocrypha:

"24 Now Antiochus, thinking himself despised, and suspecting it to be a reproachful speech, whilst the youngest was yet alive, did not only exhort him by words, but also assured him with oaths, that he would make him both a rich and a happy man, if he would turn from the laws of his fathers; and that also he would take him for his friend, and trust him with affairs. 25 But when the young man would in no case hearken unto him, the king called his mother, and exhorted her that she would counsel the young man to save his life.'' (2 Maccabees 7)

that they might obtain a better resurrection; which they died in the faith of, see the Apocryha:

"7 And him he sent with that wicked Alcimus, whom he made high priest, and commanded that he should take vengeance of the children of Israel. 11 And said courageously, These I had from heaven; and for his laws I despise them; and from him I hope to receive them again. 14 So when he was ready to die he said thus, It is good, being put to death by men, to look for hope from God to be raised up again by him: as for thee, thou shalt have no resurrection to life. (2 Maccabees)

The resurrection of the saints, which is unto everlasting life, is a better resurrection than mere metaphorical, and figurative ones, as deliverances from great afflictions, which are called deaths; or real ones, which were only to a mortal state, and in order to die again, as those under the Old Testament, and under the New, before the resurrection of Christ; or than the resurrection of the wicked: for the resurrection the saints will obtain will be first, at the beginning of the thousand years; the wicked will not live till after they are ended; it will be by virtue of union to Christ, whereas the wicked will be raised merely by virtue of his power; the saints will rise with bodies glorious, powerful, and spiritual, the wicked with base, vile, and ignoble ones; the righteous will come forth to the resurrection of life, the wicked to the resurrection of damnation. The consideration of the better resurrection is of great use to strengthen faith, under sufferings, for righteousness sake, and this is obtained by suffering; not that suffering is the meritorious cause of it, but saints in this way come to it; it is promised to such, and it will be attained unto, and enjoyed by such; for all that live godly, do, and must suffer persecution in one way or another.

Gill: Heb 11:36

And others had trial of cruel mockings,.... As Samson by the Philistines; Elisha by the children, whom the bears devoured; Jeremiah by Pashur, and others; the Jews by Sanballat and Tobiah, when building the temple; the prophets, whom God sent to the Jews, as his messengers, Jdg 16:25.

and scourgings; or smitings, as Jeremiah and Micaiah, Jer 20:22.

yea, moreover of bonds and imprisonment; as Joseph, Samson, and Jeremiah, Gen 39:20. Now of these things they had trial, or experience; their graces were tried by them, and they patiently endured them.

Gill: Heb 11:37

They were stoned,.... As Naboth, by the order of Ahab, 1Ki 21:13, Zachariah in the court of the Lord's house; 2Ch 24:21 and the character of Jerusalem is, that she stoned the prophets that were sent unto her, Mat 23:37.

They were sawn asunder; to which there seems to be an allusion in Mat 24:51. There is no instance of any good men being so used in Scripture: perhaps reference is had to some that suffered thus in the time of Antiochus. The Jews have a tradition, that the Prophet Isaiah was sawn asunder in the times of Manasseh, and by his order; which some think the apostle refers unto; though it seems to be all fictitious, and ill put together. The tradition is in both Talmuds: in the one, the account is this: ^z that

"Manasseh sought to kill Isaiah, and he fled from him, and fled to a cedar, and the cedar swallowed him up, all but the fringe of his garment; they came and told him (Manasseh), he said unto them, go and saw the cedar, ונסרו, "and they sawed the cedar", and blood was seen to come out.''

And in the other ^a thus,

"says R. Simeon ben Azzai, I found a book of genealogies in Jerusalem, and in it was written that Manasseh slew Isaiah.''

And after relating the occasion of it, being some passages in Isaiah Manasseh was displeased with and objected to; and the prophet not thinking it worth his while to return an answer, or attempt to reconcile them with other passages, objected, knowing that the king would use him contemptuously; he is made to say,

"I will swallow (or put myself into) a cedar, they brought the cedar, ונסרו, "and sawed it asunder", and when it (the saw) came to his mouth, he expired.''

Another Jewish writer ^b out of the Midrash, reports it thus;

"Manasseh sought to slay him, and Isaiah fled, and the Lord remembered him, and he was swallowed up in the middle of a tree; but there remained without the tree the fringe of his garment; and then Manasseh ordered the tree to be cut down, and Isaiah died.''

And it is become a generally received opinion of the ancient Christian writers, that Isaiah was sawn asunder; as of Justin Martyr ^c, Origen ^d, Tertullian ^e, Lactantius ^f, Athanasius ^g, Hilary ^h, Cyril of Jerusalem ⁱ, Gregory Nyssene ^k, Jerom ^l, Isidorus Pelusiota ^m, Gregentius ⁿ, Procopius Gazaeus ^o, and others; but more persons seem to be designed:

were tempted; either by God, as Abraham, and Job; or by the devil, as all the saints are; or rather by cruel tyrants, to deny the faith, and renounce the worship of God, as Eleazar, and the seven brethren with their mother; at least some of them were, 2 Maccabees 6,7. Some think the true reading is επρηθησαν, "were burned"; as one of the seven brethren were in the Apocrytha,

"Now when he was thus maimed in all his members, he commanded him being yet alive to be brought to the fire, and to be fried in the pan: and as the vapour of the pan was for a good space dispersed, they exhorted one another with the mother to die manfully, saying thus,'' (2 Maccabees 7:5)

and as Zedekiah and Ahab were roasted in the fire, by the king of Babylon, Jer 29:22 though they were lying prophets, and cannot be referred to here; see Dan 11:33. This clause is wanting in the Syriac version:

were slain with the sword; as the priests at Nob, by the order of Saul; 1Sa 22:18. The prophets of the Lord by Jezebel, 1Ki 18:22 and many in the times of the Maccabees; Dan 11:33 and in the Apocrypha:

"And there were destroyed within the space of three whole days fourscore thousand, whereof forty thousand were slain in the conflict; and no fewer sold than slain.'' (2 Maccabees 5:14)

they wandered about in sheepskins and goatskins; with the wool or hair upon them; and with such Elijah and Elisha might be arrayed; since the former is said to be a hairy man, or covered with a hairy garment, as John the Baptist was, who came in his spirit and power, and also in his form; and the latter, wore the mantle of the other; 2Ki 1:8 and to these reference may be had, who were obliged to wander about, because of those who sought their lives; and was the case of others who were forced, by reason of persecution, to quit their habitations, and wander abroad; and some clothed themselves in this manner, to show their contempt of the world, and their contentment with mean apparel; and others, because they could get no other raiment:

being destitute; of bodily food, as Elijah, who was fed by ravens, and by the widow of Zarephath; 1Ki 17:6,

afflicted; pressed, drove to the greatest straits, despairing of, life, and weary of it, as the same prophet, 1Ki 19:4,

tormented; or evilly treated, reproached, vilified, persecuted, and made the filth of the world, and the offscouring of all things.

Gill: Heb 11:38

Of whom the world was not worthy,.... These words are inserted in a parenthesis, to remove or prevent such objections as these; that they were restless and unquiet persons, that made disturbance in the world, and so unfit to live in it; and that they were deservedly punished for crimes they were guilty of; and to show the great worth and inestimable value of the people of God, which exceeds that of the whole world; and to intimate the removal of them out of the world, or from dwelling among the men of it, is by way of punishment to it:

they wandered in deserts, and in mountains, and in dens and caves of the earth; as Elijah did; 1Ki 18:4, and many in the times of the Maccabees;

"And they kept the eight days with gladness, as in the feast of the tabernacles, remembering that not long afore they had held the feast of the tabernacles, when as they wandered in the mountains and dens like beasts'' (2 Maccabees 10:6).

Gill: Heb 11:39

And these all having obtained a good report through faith,.... This may either be limited to the sufferers in the preceding verses, who were martyred, or suffered martyrdom for the faith, as the words may be rendered; and who are called martyrs or witnesses, in Heb 12:1 and so the Ethiopic version renders the clause, "and all these were witnesses concerning the faith": or it may be extended to all the instances of faith throughout the chapter; and so the apostle reasserts what he had said, Heb 11:2, having proved it by a variety of examples; See Gill on Heb 11:2.

received not the promise; not that they did not receive the promise of the land of Canaan, for so did Abraham, Isaac, Jacob, Joseph, Moses, &c. nor that they did not receive the promise of deliverance and victory, for so did Joshua, the Judges, and others; or that they did not receive the promise of eternal life, for that they all did; but the promise of the Messiah, that is, the Messiah promised: for they had the promise, but not the thing; who is called "the Promise", emphatically, because he is the first and grand promise; and because in him all the promises centre, and are yea, and amen: him the Old Testament saints received not; they, greatly desired to see him in the flesh; they saw him by faith; they believed in him, and rejoiced in the expectation of his coming; but he was not exhibited to them incarnate. Now since these saints so strongly believed, and so cheerfully suffered before Christ came; the apostle's argument is, that much more should the saints now, since Christ is come, and the promises received, go on believing in him, and readily suffering for his sake; see Heb 12:1.

Gill: Heb 11:40

God having provided some better thing for us,.... Not a better state of the church, in such respect, as to be free from suffering reproach and persecutions; for this is the case of saints under the New Testament as under the Old; nor the felicity of the soul after death; nor any greater degree of happiness in the other world; nor the perfection of blessedness in soul and body; things common to all believers; but Christ, as now exhibited in the flesh: Jesus Christ was the same in the yesterday of the Old Testament, as he is in the present day of the Gospel dispensation; he was slain from the foundation of the world; and the saints then were saved as now, by his grace and righteousness: only with this difference between them and us; they had Christ in the promise, we have him himself that was promised; they had him in type and shadow, we have him in reality and truth; they believed in, and were saved by Christ, who was to come; we believe in him, and are saved by him, as being come. Hence our case is, with respect to these circumstances, better than theirs; we have a better covenant, or a better administration of the covenant of grace; we have a better priesthood, and a better sacrifice; the Gospel is dispensed in a better manner, more dearly and fully: our condition is better than theirs; they were as children under tutors and governors, and were under a spirit of bondage; but we are redeemed from under the law, and are clear of its burdensome rites, as well as of its curse and condemnation; and have the spirit of liberty and adoption. And this God has provided for us in his council and covenant: for this denotes God's determination, designation, and appointment of Christ, to be the propitiatory sacrifice for sin; and has respect to the nature and circumstances of his death, which were fixed in the purposes of God; as well as the time of his coming into the world, and the season of his death; and in all this God has shown his great goodness, his amazing love, and the riches of his grace: and his end herein is,

that they without us should not be made perfect; the Old Testament saints are perfectly justified, perfectly sanctified, and perfectly glorified; but their perfection was not by the law, which made nothing perfect, but by Christ, and through his sacrifice, blood, and righteousness; and so were not made perfect without us; since their sins and ours are expiated together by the same sacrifice; their persons and ours justified together by the same righteousness; they and we make up but one church, and general assembly; and as yet all the elect of God among the Jews are not called, and so are not perfect in themselves, or without us. Jews and Gentiles will incorporate together in the latter day; and besides, they and we shall be glorified together, in soul and body, to all eternity.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 11:26

¹ tn Grk “the abuse [or ‘reproach’] of Christ.”

² tn Grk “he was looking away to.”

NET Notes: Heb 11:28

¹ tn Grk “the pouring out of the blood.”

sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

NET Notes: Heb 11:30

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

² tn Grk “after they had been encircled.”

NET Notes: Heb 11:31

¹ tn Grk “did not perish together with.”

NET Notes: Heb 11:33

¹ tn This probably refers to the righteous rule of David and others. But it could be more general and mean “did what was righteous.”

² tn Grk “obtained promises,” referring to the things God promised, not to the pledges themselves.

sn Gained what was promised. They saw some of God’s promises fulfilled, even though the central promise remained unfulfilled until Christ came (cf. vv. 39-40).

NET Notes: Heb 11:34

¹ tn Grk “quenched the power of fire.”

² tn Or “recovered from sickness.”

NET Notes: Heb 11:35

¹ tn Grk “received back their dead from resurrection.”

² tn Grk “to obtain a better resurrection.”

NET Notes: Heb 11:37

¹ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)

NET Notes: Heb 11:39

¹ sn The expression these all were commended forms an inclusio with Heb 11:2: The chapter begins and ends with references to commendation for faith.

² tn Grk “the promise,” referring to the thing God promised, not to the pledge itself.

NET Notes: Heb 11:40

¹ tn The Greek phrasing emphasizes this point by negating the opposite: “so that they would not be made perfect without us.”

Geneva Bible: Heb 11:29

^{( 12 )} By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.

^{( 12 )} The Red Sea.

Geneva Bible: Heb 11:30

^{( 13 )} By faith the walls of Jericho fell down, after they were compassed about seven days.

^{( 13 )} Jericho.

Geneva Bible: Heb 11:31

^{( 14 )} By faith the ^{( q )} harlot Rahab perished not with them that believed not, when she had received the ^{( r )} spies with peace.

^{( 14 )} Rahab.

^{( q )} A notable example of God's goodness.

^{( r )} Courteously and friendly, so that not only did she not hurt them, but also kept them safe.

Geneva Bible: Heb 11:32

^{( 15 )} And what shall I more say? for the time would fail me to tell of Gedeon, and [of] Barak, and [of] Samson, and [of] Jephthae; [of] David also, and Samuel, and [of] the prophets:

^{( 15 )} Gideon, Barak and other judges and prophets.

Geneva Bible: Heb 11:33

Who through faith subdued kingdoms, wrought righteousness, obtained ^{( s )} promises, stopped the mouths of lions,

^{( s )} The fruit of the promises.

Geneva Bible: Heb 11:35

^{( t )} Women received their dead raised to life again: and others were ^{( u )} tortured, not accepting deliverance; that they might obtain a better resurrection:

^{( t )} He seems to mean the story of that woman of Sarepta, whose son Elijah raised again from the dead, and the Shunammite, whose son Elisha restored to his mother.

^{( u )} He means that perfection which Antiochus wrought.

Geneva Bible: Heb 11:37

They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in ^{( x )} sheepskins and goatskins; being destitute, afflicted, tormented;

^{( x )} In vile and rough clothing, so were the saints brought to extreme poverty, and constrained to live like beasts in the wilderness.

Geneva Bible: Heb 11:39

^{( 16 )} And these all, having obtained a good report through faith, received ^{( y )} not the promise:

^{( 16 )} An amplification taken from the circumstance of the time: their faith is so much the more to be marvelled at, by how much the promises of things to come were more dark, yet at length were indeed exhibited to us, so that their faith and ours is as one, as is also their consecration and ours.

^{( y )} But saw Christ afar off.

Geneva Bible: Heb 11:40

God having provided some better thing for us, that they ^{( z )} without us should not be made perfect.

^{( z )} For their salvation depended on Christ, who was exhibited in our days.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 11:1-40

1 What faith is.

6 Without faith we cannot please God.

7 The worthy fruits thereof in the fathers of old time.

Combined Bible: Heb 11:26

Faith of Moses   

(Hebrews 11:25-26)   

"The person here instanced as one that lived by faith, is Moses. And an eminent instance it is to his purpose, especially in his dealings with the Hebrews, and that on sundry accounts. 1. Of his person. None was ever in the old world more signalized by Providence in his birth, education, and actions, than he was. Hence his renown was both then, and in all ages after, very great in the world. The report and estimation of his acts and wisdom, were famous among all the nations of the earth. Yet this person lived and acted, and did all his works by faith. 2. Of his great work, which was the typical redemption of the church. A work it was great in itself; so God expresseth it to be, and such as was never wrought in the earth before (Deut. 4:32-34). Yet greater in the typical respect which it had to His eternal redemption of the Church by Jesus Christ. 3. On the account of his office. He was the lawgiver, whence it is manifest, that the law is not opposite to faith, seeing the lawgiver himself lived thereby" (John Owen).  

Each example of faith supplied by the Holy Spirit in Hebrews 11 presents a distinctive feature or fruit of that spiritual grace. The faith which is here described is saving faith, without which no man is accepted by God (see verse 6). It is true that all Christians are not given the same measure of faith, nor do all of them manifest it in the same manner. All flowers are not of the same hue, nor are they equally fragrant; yet every variety differs radically from weeds! Not every saint is called upon to build an ark, offer up his son in sacrifice, or forsake a palace; nevertheless, there is that in the heart and life of every regenerate soul which plainly distinguishes him from those who are dead in trespasses and sins, and which clearly bears the mark of the supernatural--there is that in him which mere nature does not and cannot bring forth.  

While it be true that very few Christians are called upon to leave a palace, yet every one who would become a Christian is required to forsake the world: not physically, but morally. God does not bid us become hermits, or enter a convent or monastery— that is only the Devil’ s perversion of the truth of separation; but He does insist that the sinner must cast away the idols of the world, turn from its vain pleasures, cease walking in its evil ways, and set his affections upon things above. Scripture is unmistakably plain upon this point, declaring, "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world, is the enemy of God" (James 4:4). That which was adumbrated by Moses in our present passage was, the heart’ s renunciation of a vain and perishing world, and giving God His true place in the affections.  

In our last article we saw how Moses voluntarily relinquished his position of a nobleman in Pharaoh’ s court, and preferred to have fellowship with the despised and suffering people of God. In this he was a blessed type of Him who was rich, yet for our sakes became poor, who descended from the glory of Heaven, and was born in a manger; who laid aside His robes of majesty, and took upon Him the form of a servant. And my reader, His people are predestinated "to be conformed to" His image (Rom. 8:29). He has left them an example, and there is no other route to Heaven, but by "following His steps": see John 10:4! There is a real and practical oneness between the Head and the members of His mystical body, and that practical oneness consists in self-sacrifice. Unless the spirit of self-sacrifice rules my heart, I am no Christian!  

The way to Heaven is a "narrow" one and the entrance to it is "strait," and few there be that find it (Matthew 7:13, 14). Because that way is "narrow," opposed to all the inclinations of flesh and blood, Christ bids us to "sit down and count the cost" (Luke 14:31) before we start out. The "cost" is far too high for all who have never had a miracle of grace wrought within them, for it includes the cutting off of a right hand and the plucking out of a right eye (Matthew 5:29, 30)--that is why 1 Peter 4:18 asks, "If the righteous scarcely be saved (or "with difficulty be saved") where shall the ungodly and the sinner appear"! Few indeed are, like Moses, willing to pay the "cost." Alas, the vast majority, even in Christendom, are like Esau (Heb. 12:16) or the Gadarenes (Mark 5:14, 15) — they prefer to indulge the flesh rather than deny it.  

The difficulty of salvation, or the "straitness" of the gate and the "narrowness" of the way which leadeth into Life, was strikingly prefigured by the alluring temptations and carnal obstacles which had to be overcome by Moses. As we pointed out in our last article, his noble decision not only involved the leaving of Pharaoh’ s palace, the apparent ingratitude toward his foster-mother, the ignoring of the precedent set up by Joseph; but, it also meant the throwing in his lot with a despised people, enduring all the discomforts and hardships of their wilderness wanderings, and the bringing down upon his head not only the contempt of his former associates, but having to endure the murmurings and criticisms of the Hebrews themselves. Ah, my reader, such a choice as Moses made was altogether contrary to flesh and blood, and can be accounted for only on the ground that a miracle of Divine grace had been wrought within him. As our Lord declared, "With men this is impossible, but with God all things are possible" (Matthew 19:26).  

From what has been said above, is it not unmistakably evident that as great a distance as that which separates heaven from earth divides Scriptural "Conversion" from that which goes under the name of "conversion" in the vast majority of the so-called "churches" today! A genuine and saving Conversion is a radical and revolutionary experience. It is vastly more than the taking up of a sound creed, believing what the Bible says about Christ, or joining some religious assembly. It is something which strikes down to the very roots of a man’ s being, causing him to make an unreserved surrender of himself to the claims of God, henceforth seeking to please and glorify Him. This issues, necessarily, in a complete break from the world, and the former manner of life; in other words, "if any man be in Christ, he is new creature: old things are passed away; behold all things are become new" (2 Cor. 5:17).  

"By faith Moses, when he was come to years, refused to be called the son of Pharaoh’ s daughter" (verse 24). It is the first two words of this verse which supply an adequate explanation of the noble conduct of Moses here. A God-given faith is occupied with something better than the things of sight and sense, and therefore does it discern clearly the utter vanity of worldly greatness and honor. Faith has to do with God, and when the mind be truly stayed upon Him, neither the riches nor the pleasures of earth can attract, still less enthrawl. Faith relies upon and is obedient unto a personal revelation from on High, for "faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Moses had "heard," Moses "believed," Moses acted on what he had heard from God.  

"Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season" (verse 25). Yes, each of us has to choose between life and death (Deut. 30:15), between sin and holiness, between the world and Christ, between fellowship with the children of God and friendship with the children of the Devil. When Moses took the part of an Israelite against an Egyptian (Ex. 2), he declared plainly that he preferred the former to the latter, that the promises of God meant far more to him than the fame or luxury of an earthly court. Yet at that time the seed of Abraham were in an exceedingly low state, nevertheless Moses knew that the promises which God had made unto the patriarchs could not fail.  

That was faith indeed: to willingly forego the attractive prospects which lay before him in the land of the Nile, and deliberately prefer a path of hardship. What he had "heard" from God was to him so grand, so great, so glorious, that, after thoughtfully balancing the one over against the other, Moses rejected material aggrandisement for spiritual riches: he considered it to be a far higher honor to be a child of Abraham than to be called the son of Pharaoh’ s daughter. He might have reasoned that "a bird in the hand is worth two in the bush," and have "made the most of his (present) opportunity,’’ rather than have set his heart on an unseen future; but the spirit triumphed over the flesh. O how we need to pray for grace to enable us to "approve things that are excellent," that we may be "sincere and without offence till the day of Christ" (Phil. 1:10).  

It is to be duly noted that Moses elected to suffer affliction with the Hebrews not because they were his people, but because they were God’ s people. "The object of his choice was God; the One who chose his fathers, who revealed to them His truth and grace, and commanded them to walk before Him without fear; the God who was not ashamed to be called their God, and to whom he had been dedicated in his infancy" (Adolph Saphir). Observe that fellowship with "the people of God" necessarily involves, in some form or other, "affliction." Yes, God has ordained that "we must through much tribulation enter into His kingdom" (Acts 14:22), and declares, "all that will live godly in Christ Jesus shall suffer persecution" (2 Tim. 3:12). But why should this be so? Why has not God appointed a smoother path and a pleasanter lot for His high favorites while they pass through this world? We subjoin one or two of the many answers which may be returned to this question.  

God has decreed that the general state of His people on earth shall be one of hardship, opposition, persecution. First , to arouse them to spiritual diligence. He has told them in His Word "This is not your rest" (Mic. 2:10), nevertheless there is a tendency in us to settle down here. Again and again God bids us to watch and pray, to be sober and vigilant, alert and active; but only too often His exhortations fall on deaf ears. The "wise virgins" slumbered and slept as well as the "foolish" ones, and need awakening; because they will not heed such calls as are found in Romans 13:11, Ephesians 5:14 etc. He uses the Enemy to arouse us. Second , to wean us from the world: because there is that in us which still loves the world, God, in His mercy, often stirs them up to hate us. Third , to conform us more fully unto the image of Christ: the Head endured the contradiction of sinners against Himself, and His body is called to have "fellowship in His sufferings."  

The "pleasures of sin" in verse 25 has immediate reference to the riches and dignities of Pharaoh’ s court, which Moses could no longer enjoy without being unfaithful to God and His people. To have gone on living in the palace, would be despising Jehovah and His covenant with Abraham’ s seed. It would have been preferring his own advancement and ease rather than the deliverance of his people; he would have been conducting himself as a worldling, rather than as a stranger and pilgrim in this scene; and worse, he would have been conniving at Pharaoh’ s cruel treatment of the Hebrews. Moreover, to have resisted the impulse of the Spirit on his heart would have been sin. This shows us that things which are not sinful in themselves, become so when used or enjoyed at the wrong time. Every thing is beautiful in its season: "There is a time to weep, and a time to laugh" (Ecclesiastes 3:4).  

The principle we have just enunciated above is of great practical importance. Material things become snares if employed intemperately. God has granted us permission to "use" the things of this world, but has forbidden the "abuse" of them (1 Cor. 7:31). Temporal blessings become a curse if they are allowed to hinder us from the discharge of duty. All associations must be severed which deter us from having fellowship with the saints. Personal ease and comfort is to be set aside when our brethren are "suffering afflictions" and need a helping hand. Alas, only God knows how many professing Christians have continued to enjoy the luxuries of life, while thousands were without some of the bare necessities of life.  

Everything which is severed from true Godliness is included in this expression "the pleasures of sin." Temporal mercies are to be enjoyed with thankfulness to God, but only so far and so long as they help to promise a true following of the example which Christ has left us. Alas, how many are seeking their happiness in the things of the flesh, rather than in the things of the Spirit. Scripture says, "Better is little with the fear of the Lord, than great treasure and trouble therewith" (Prov. 15:16)— but how few believe it! Mark it well, dear reader, the "pleasures of sin" are only for "a season," and a solemnly brief season at that: they must end either in speedy repentance or speedy ruin. How blessed is the contrast presented in Psalm 16:11, "At Thy right hand there are pleasures for evermore"! Is my heart set upon them? If so, I am making it my chief concern, every day, to walk along the only path which leads to them.  

"Esteeming the reproach of Christ greater riches than the treasures in Egypt" (verse 26). Here the Holy Spirit mentions a third instance of Moses’ contempt of the world: first, of its honors (verse 24), then of its pleasures (verse 25), now, of its wealth. Note the emphatic graduation in the decision of Moses as intimated in the three verbs: first, he "refused" to be any longer acknowledged as the adopted son of Egypt’ s princess. Second, he "chose" or deliberately elected to become identified with and throw in his lot among the despised and suffering people of God. Third, he "esteemed" the reproach this involved, as high above that which he relinquished and renounced. The same Greek word is rendered "judged" in verse 11, showing that it was no rash conclusion which he jumped to hastily, but that it was the mature consideration of his mind and heart. Another has compared the three verbs here with Mark 4:28: "First the blade, then the ear, after that the full corn in the ear."  

This 26th verse is an amplification of what is found in the 24th and 25th, and announces both the intelligence of Moses’ choice and the fervor of spiritual affection which prompted it. The decision that he made was not a reluctant and forced one, but ready and joyous. It was not merely he perceived that identifying himself with the Hebrews was a bounden duty, and therefore he must "make the best of a bad job" and put up with the hardships such a course entailed, but that he gladly preferred the same— Christ meaning infinitely more to him than everything which was to be found in Egypt. Reader, is the denying of self and taking up of the cross something which you grudgingly perform, or does the "love of Christ constrain" (2 Cor. 5:14) you thereto? Can you, in your measure, say with the apostle, "Therefore I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ’ s sake"  

(2 Cor. 12:10)?  

What is meant here by "the reproach of Christ"? The Savior was not born till many centuries later; true, but those whom the Father gave to Him before the foundation of the world, were, from Abel onwards, well acquainted with Him: see John 8:56. Christ had a being before He was born of the virgin: we read of Israel "tempting Christ" in the wilderness (1 Cor. 10:9). From the beginning, Christ was Head of the Church, and in His own person led His own people, and was present in their midst, under the name of "the Angel of the Covenant." Let the interested reader carefully ponder the terms of Exodus 23:20-22, and it should be plain that no created "angel" is there in view. Thus, whatever that people suffered, it was the reproach "of Christ," who had taken them under His protection. There was a communion between Christ and His people, as real and as intimate as that union and communion which exists between Him and His people now: weigh well Isaiah 63:9, Zechariah 2:8, and compare with Acts 9:4, Matthew 25:34 and clear proof of this will be obtained.  

The "reproach of Christ," then, signifies first, Christ personally as identified with His people. Second, it has reference to Christ mystically, His redeemed as one with Him in humiliation and persecution. "Christ and the church were considered from the beginning, as one mystical body; so as that what the one underwent, the other is esteemed to undergo the same" (John Owen). In marriage the wife takes the name and status of her husband, because they have become "one flesh": in like manner, the Church is called "Christ" in 1 Corinthians 12:12, Galatians 3:16 because of its union and communion with Him, because of the likeness and sympathy between them. Nor was this blessed mystery kept concealed— as modem "dispensationalists" wrongly declare— from the O.T. saints, as a careful comparison of Jeremiah 23:6 with Jeremiah 33:16 makes very evident. Moses had "heard" from God that the Hebrews were His people, and the remnant among them "according to the election of grace" were ordained to be "joint heirs with Christ," and believing what he heard, he voluntarily and gladly decided to throw in his lot with them.  

That the mystical body of Christ, the Church, is in view here in Hebrews 11:26— for the Head and His members can never be separated, though they may be viewed distinctly— is abundantly clear by a careful comparison of the preceding clauses. Verses 25 and 26 are obviously parallel, and explain one another. In the former we are told that, Moses "chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season." Thus, there is a threefold parallelism: the "reproach of verse 26 agrees with and is interpreted by the "suffering affliction" of verse 25, "the Christ" of verse 26 corresponds with and is defined by "the people of God" in verse 25; and the "treasures of Egypt" balances with and explains the "pleasures of sin for a season."  

"For he had respect unto the recompense of the reward." This was what strengthened and supported the faith of Moses. He had never forsaken the honors and comforts of the palace unless his heart had been fixed upon the eternal recompense. Faith realizes that peace of conscience is better than a big bank-balance, that communion with God is infinitely to be preferred above the favors of an earthly court. Moses knew that he would be no loser by such a choice: faith sees that nothing is lost which is quitted for Christ’ s sake— though the name of Moses was removed from Egypt’ s records, it has been accorded a prominent place upon the imperishable pages of Holy Writ. See here the vast difference between worldlings and saints; the former estimate things by sight, the latter by faith; the former through the colored glass of corrupt reason and carnal sense, the latter by the light of God’ s Word. Thus they wonder at each other: the worldling thinks the real Christian is crazy, the Christian knows the poor worldling is spiritually insane.  

The heart of Moses was set upon something more blessed than the perishing things he was relinquishing. The "he had respect" is a compound in the Greek, and properly signifies to look from one thing to another: he looked from the things of time to those of eternity, for "faith is the substance of those things hoped for, the evidence of things not seen": cf. 2 Corinthians 4:17. This is one of the great properties of faith: to frequently and trustfully ponder the promise of Eternal Life, which we are to dwell in forever after this scene of sin is left behind. Faith perceives that the way to "save" is to "lose" (Matthew 16:25), that present self-denial will yet be honored by enrichment, knowing that if now we suffer with Christ we shall be "also glorified together" (Rom. 8:17). How this condemns the practice of many who spend their lives in the greedy pursuit of the world, with no regard to God or their eternal interests, but think that if they call on Him for mercy with their last gasp, all will be well. Such people terribly deceive themselves by failing to see that Eternal Life is a "reward"— see Luke 1:74, 75: we must labor in the works of godliness in this life.  

That which Moses had "respect unto" is here called "the recompense of the reward." This is the all-sufficient presence of God with His people now (Gen. 15:1), and the great and final reward of Eternal Glory which is given by God, and received by His people as a compensation for all their sufferings. This is one of the N.T. passages which proves the O.T. saints had a much clearer understanding of the future state of the redeemed than is now commonly supposed. For the reward of good works, see Hebrews 6:9, of patience, Hebrews 6:12, of suffering, Hebrews 10:34. The calling of Heaven a "reward" in nowise imports any desert on man’ s part, but abundant kindness in God, who will not suffer anything to be done or endured for Christ’ s sake without recompense. It is called a "reward" to encourage obedience (Ps. 19:11) and allure our hearts (Matthew 5:12). That a gift may. be a "reward" is clear from Colossians 3:24. It is also called a "reward" because it is God’ s owning of the Spirit’ s work in and through His people. Since eternal glory is a "reward" let us be patient under present suffering: Romans 8:18. It is legitimate to view the reward of Heaven while serving here— not that this is to be the chief or only motive (for that would be a religion of selfishness), but as faith’ s anticipation: cf. Philippians 3:8-14. The reward is "gratuitous that God hath annexed to faith and obedience, not merited or deserved by them, but infallibly annexed unto them in a way of sovereign bounty" (John Owen).  

  

  

Combined Bible: Heb 11:27

Faith of Moses   

(Hebrews 11:26-27)   

In our last two articles (upon 11:24-26) we had before us the striking example of the power of faith to rise above the honors, riches, and pleasures of the world; now we are to behold it triumphing over its terrors. Faith not only elevates the heart above the delights of sense, but it also delivers it from the fear of man. Faith and fear are opposites, and yet, strange to say, they are often found dwelling within the same breast; but where one is dominant the other is dormant. The constant attitude of the Christian should be, "Behold, God is my salvation: I will trust, and not be afraid" (Isa. 12:2). But alas, what ought to be, and what is, are two vastly different things. Nevertheless, when the grace of faith is in exercise, its language is, "What time I am afraid, I will trust in Thee" (Ps. 56:3). So it was with Moses: he is here commended for his courage.  

The leading feature of that particular working of Moses’ faith which we are now to consider was its durability. That which engaged our attention on the last two occasions occurred when our hero had "come to years." Forty years had elapsed since then, during which he passed through varied experiences and sore trials. But now that he is eighty years of age, faith is still active within him. That spiritual grace moved him to withstand the attractions of Egypt’ s court, had led him to relinquish a position of high honor and wealth, had caused him to throw in his lot with the despised people of God; and now we behold faith enabling him to endure the wrath of the King. A God-given faith not only resists temptations, but it also endures trials, and refuses to be daunted by the gravest dangers. Faith not only flourishes under the dews of the Spirit, but it survives the fires of Satanic assault.  

True faith neither courts the smiles of men nor shuns their frowns. Herein it differs radically from that natural faith, which is all that is possessed by thousands who think they are children of God. Only yesterday we received a letter in which a friend wrote, "I know some professing Christians who boasted that the prospect of being out of work did not trouble them at all: for they knew every need would be supplied. Now that they have no work, they are not nearly so confident, but are wondering how in the world they are going to get along." So too we read of the stony ground hearer, "The same is he that heareth the Word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for awhile: for when tribulation or persecution ariseth because of the Word, by and by he is offended" (Matthew 13:20, 21). Far otherwise was it with Moses.  

"By faith he forsook Egypt, not fearing the wrath of the king; for he endured, as seeing Him who is invisible." Moses left Egypt on two different occasions, and there is some diversity of opinion among the commentators as to which of them is here in view. Personally, we think there is little or no room for doubt that the Holy Spirit did not have reference unto the first, for we are told, "And Moses feared, and said, Surely this thing is known. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian" (Ex. 2:14, 15). There he fled as the criminal, here he went forth as the commander of God’ s people! then he left Egypt in terror, but now "by faith."  

There are some, however, who find difficulty in the fact that Moses’ leaving of Egypt is here mentioned before his keeping of the passover and sprinkling of the blood in 5:28. But this difficulty is self-created, by confining our present text unto a single event, instead of understanding it to refer unto the whole conduct of Moses: his forsaking of Egypt is a general expression, which includes all his renouncing a continuance therein and his steady determination to depart therefrom. So too his "not fearing the wrath of the king" must not be restricted unto the state of his heart immediately following the Exodus, but also takes in his resolution and courage during the whole of his dealings with Pharaoh. And herein we may perceive again the stability of his faith, which withstood the most fiery ordeals, and which remained steadfast to the end. Thus did he supply a blessed illustration of "Who are kept by the power of God through faith unto salvation, ready to be revealed in the last time" (1 Pet. 1:5).  

The experiences through which Moses passed and the testings to which his faith was subjected, were no ordinary ones. First, he was bidden to enter the presence of Pharaoh and say, "Thus saith the Lord God of Israel, Let My people go, that they may hold a feast unto Me in the wilderness" (Ex. 5:1). Let it be duly considered that for forty years Moses had lived the life of a shepherd in Midian, and now, with no army behind him, with none in Egypt’ s court ready to second his request, he has to make this demand of the haughty monarch who reigned over the greatest empire then on earth. Such a task called for no ordinary faith. Nor did he meet with a favorable reception; instead, we are told "And Pharaoh said, Who is the Lord, that I should obey His voice to let Israel go? I know not the Lord, neither will I let Israel go" (Ex. 5:2).  

Not only did the idolatrous king refuse point-blank to grant Moses’ request, but he said, "Wherefore do ye, Moses and Aaron, hinder the people from their work? get you unto your burdens... Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves" (Ex. 5:4, 7). Well might the heart of the stoutest quake under such circumstances as these. To add to his troubles the heads of the Israelites came unto Moses and said, "The Lord look upon you, and judge; because ye have made our savor to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us" (Ex. 5:21). Ah, faith must be tested; nor must it expect to receive any encouragement or assistance from men, no, not even from our own brethren— it must stand alone in the power of God.  

Later, Moses was required to interview Pharaoh again, after Jehovah had informed him He had "hardened" his heart, and say, "The Lord God of the Hebrews hath sent me unto thee, saying, Let My people go, that they may serve Me in the wilderness: and, behold, hitherto thou wouldest not hear. Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink of the water of the river" (Ex. 7:16-18). It is easy for us now, knowing all about the happy sequel, to entirely under-estimate the severity of this trial. Seek to visualize the whole scene. Here was an insignificant Hebrew, belonging to a company of slaves, with no powerful "union" to press their claims. There was the powerful monarch of Egypt, who, humanly speaking had only to give the word to his officers, and Moses had been seized, beaten, tortured, murdered. Yet, notwithstanding, he "feared not the wrath of the king."  

We cannot now follow Moses through all the stages of his great contest with Pharaoh, but would pass on to the closing scene. After the tenth plague, Pharaoh called for Moses and proposed a compromise, which, upon Moses refusing, he said, "Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die" (10:28). But Moses "feared not the wrath of the king," and boldly announced the final plague. Not only so, he declared that his servants should yet pay him homage (Ex. 11:4-8). "He had before him a bloody tyrant, armed with all the power of Egypt, threatening him with present death if he persisted in the work and duty which God had committed to him; but he was so far from being terrified, or declining his duty in the least, that he professeth his resolution to proceed, and denounceth destruction to the tyrant himself" (John Owen).  

After the tenth plague had been executed, Moses led the children of Israel out of the land in which they had long groaned in bondage. "By faith he forsook Egypt, not fearing the wrath of the king." Even now he was not terrified by thoughts of what the enraged monarch might do, nor at the powerful forces which he most probably would send in pursuit; but staying his mind upon God, he was assured of the Divine protection. He allowed not gloomy forebodings to discourage him. Yet once more we would say, it is easy for us (in the light of our knowledge of the sequel) to under-estimate this marvel. Visualize the scene again. On the one hand was a powerful nation, who had long held the Hebrews in serfdom, and would therefore be extremely loath to let them altogether escape; on the other hand, here was a vast concourse of people, including many thousands of women and children, unorganized, unarmed, unaccustomed to travel, with a howling wilderness before them.  

Ah, my reader, does not such a situation as we have hastily sketched above, seem utterly hopeless? There did not seem one chance in a thousand of succeeding. Yet the spirit of Moses was undaunted, and he is here commended to us for his courage and resolution. But more; Pharaoh, accompanied by six hundred chariots and a great armed force, pursued them, and "when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them: and they were sore afraid; and the children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? Wherefore hast thou dealt thus with us to carry us forth out of Egypt?" (Ex. 14:10, 11). Here was the crucial moment, the supreme test. Did Moses’ heart fail him, was he now terrified by "the wrath of the king"? No indeed; so far from it, he calmly and confidently said unto the people, "Fear ye not, stand still and see the salvation of the Lord, which He will show you today: for the Egyptians whom ye have seen today, ye shall see them again no more forever. The Lord shall fight for you, and ye shall hold your peace" (Ex. 14:13, 14).  

O how the undaunted courage of Moses shames our petty fears! What cause have we to blush, and hang our heads in shame. Many are there who fear very much less than the wrath of a "king": such things as darkness and solitude, or even the rustling of a leaf, will frighten them. No doubt such fear is constitutional with some, but with the great majority it is a guilty conscience which makes them alarmed at a shadow. The best way for weak ones to overcome their timidity is to cultivate the sense of God’ s presence; and for the guilty, to confess and forsake their sins. "The wicked flee when no man pursueth; but the righteous are bold as a lion" (Prov. 28:1). Fear is the result of distrust, of taking the eye off God, of being unduly occupied with difficulties and troubles.  

And what was it that enabled Moses to conduct himself with such firmness and boldness? What was it that delivered his heart from fearing the wrath of the king? FAITH, a spiritual, supernatural, God-given, God-energized faith. Reader, do you know anything, experimentally, of such a faith? Again we would be reminded that "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). Moses had heard, he had heard something from God, and his faith laid hold of and rested upon the same. What was it that he had heard? This, "Certainly I will be with thee; and this shall be a token unto thee, that I have sent you: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain"  

(Ex. 3:12). So, too, if we are Christians, God has said to us, "I will never leave thee, nor forsake thee." Therefore "we may boldly say, The Lord is my Helper, and I will not fear what man shall do unto me" (Heb. 13:5, 6).  

Perhaps some one may ask, But was there no wavering in Moses’ faith? Yes, dear reader, for he was a man of like passions with us. They who have a faith which never varies, which remains the same whether it be cloudy and stormy, or fair and sun-shiny, have nothing but a natural and letter faith. A spiritual and supernatural faith is one which we did not originate and is one which we cannot call into exercise whenever we please: God imparted it, and He alone can renew and call it into action. When the leaders of Israel murmured against Moses, and charged him with endangering their lives (Ex. 5:21), we are told that, Moses returned unto the Lord, and said, Lord, wherefore hast Thou so evil entreated this people? why is it that Thou hast sent me? For since I came to Pharaoh to speak in Thy name, he hath done evil to this people; neither hast Thou delivered Thy people at all" (Ex. 5:22, 25). Blessed is it to behold the patience of God with His failing servant, and to see how He comforted and strengthened him: Exodus 6:1-8.  

"By faith he forsook Egypt." Faith assures the heart of a better portion in return for any thing God calls us to relinquish. No matter how attractive to the senses, no matter how popular with our fellows, no matter how necessary it may seem for the interests of our family, faith is convinced that God will not suffer us to be the losers: 1 Samuel 2:30. So Abraham left Chaldea, so Ruth forsook Moab (Heb. 1:16). Here is one way in which a true faith may be discerned and known: if we were born and brought up in an idolatrous place, where honors, pleasures and treasures might be enjoyed, and we, for conscience sake, have forsaken that place, then surely we have a spiritual faith. Few are now required to do as Abraham did, but all are commanded to obey 2 Corinthians 6:14, 17.  

Ah, there are many who forsake Egypt’ s (the world’ s) vices and pleasures, who do not separate from its religion, and that was the central thing in the final test which Moses’ faith had to overcome. Again and again Pharaoh sought a compromise, but with inflexible firmness Moses stood his ground. The demand of God was, "Let My people go, that they may hold a feast unto Me in the wilderness" (Ex. 5:1): there must be a complete separation from the religion of the world. But that is something which the world cannot brook, for the withdrawal of God’ s people condemns them; hence we find Pharaoh saying, "Go ye, sacrifice to your God in the land" (Ex. 8:25). But Moses was not to be moved, "We will go three days’ journey into the wilderness, and sacrifice to the Lord our God as He shall command us" (Heb. 8:27).  

Next we are told Pharaoh said, "I will let you go, that ye may sacrifice to the Lord your God in the wilderness, only ye shall not go very far away" (Heb. 8:28): this was tantamount to saying, "If you are determined to adopt this holier than thou attitude, there is no reason why there should be a complete break between us." After the Lord had further plagued Egypt, the king again sent for Moses and Aaron and asked, "Who are they that shall go?" Moses answered, "We will go with our young and with our old, with our sons, and with our daughters, with our flocks and with our herds" (Heb. 10:9). But that was too much for Pharaoh, who replied, "Not so: go now ye that are men, and serve the Lord" (Heb. 10:11). See here in Pharaoh, my reader, our great Adversary, striving to get us to temporize: "If you are determined to forsake the church, at least leave your children in the Sunday School !" How subtle the Devil is! What a living book is the Word! How thoroughly suited to our present lot and needs!  

One more effort was made by Pharaoh to induce Moses to render only a partial obedience unto God’ s demands: "Go ye, serve the Lord, only let your flocks and your herds be stayed" (Heb. 10:24)— If you must be so unsociable, if you will be so mulish and not allow your children to remain in Sunday School, at least retain your membership with us and pay into the "church-treasury" as hitherto! Ah, had Moses feared the wrath of the king, he had yielded this point. Instead, he remained firm, and said, "Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there shall not an hoof be left behind: for thereof must we take to serve the Lord our God" (10:25, 26). Well might the apostle write, "Lest Satan should get an advantage of us: for we are not ignorant of his devices" (2 Cor. 2:11)— no, for they have been fully exposed to us in Holy writ.  

All of what has been before us above is included in these words "By faith he forsook Egypt," and all of it is "written for our learning" (Rom. 15:4). The offers made by Pharaoh to Moses to prevent Israel from completely forsaking Egypt in their worship of the Lord, are, in essence, the very temptations which His people now have to overcome, if they are to fully heed and obey 2 Corinthians 6:14, 17, "Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness?... Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing." O my Christian reader, seek grace to obtain the uncompromising spirit of Moses. When urged to worship God in "Egypt" (i. e. the white-washed "churches" of the world), say it is impossible, for "what communion hath light with darkness!" when pressed to leave your children in a worldly Sunday School, to be instructed by those who have not the fear of God upon them, refuse, when invited to at least retain your membership in the Holy Spirit-deserted "churches" and contribute of your means to their upkeep, decline to do so.  

"Not fearing the wrath of the king." The courage of Moses is here set forth in three degrees: he feared not man; he feared not the greatest of men, a king; he feared not that which most affrights people, the wrath of a king— "The king’ s wrath is as the roaring of a lion" (Prov. 19:12). It was his faith in God which expelled this fear. When faith is exercised the greatest terrors cannot alarm saints. And, my reader, those who "forsake Egypt," especially religions of Egypt, must expect to encounter the "wrath" of man: none hates so bitterly, none acts so cruelly, none comes out more in his true colors, than the worldly religionist when the veneer of hypocritical piety has been seen through by a child of God. Yet his "wrath" is less to be feared than was Pharaoh’ s: "If God be for us, who can be against us!"  

"For he endured, as seeing Him who is invisible." Ah, here is the key to all that has been before us, Moses "endured," which tells us of the state of his heart. He "endured" the attractive honors and alluring pleasures of Egypt’ s court; he "endured" the repeated compromises of Pharaoh; he "endured" the terrors which his conduct might inspire. His courage was no mere flash in the pan, or momentary bravado; but was steady and real. O how little of this faith and its blessed fruit of holy boldness, is now to be seen in poor, degenerate Christendom. Yet how could it be otherwise, when worldliness has "quenched" the Spirit on every hand? May we who have, by sovereign grace, been drawn to Christ outside the camp, be very jealous and watchful against grieving the Spirit.  

The precise word which is here rendered "endured" is not employed elsewhere in the N.T. Scholars tell us that it is derived from a root meaning strength or fortitude, to bear evils, undergo dangers with resolution and courage, so as not to faint beneath them, but hold on our way to the end. It was a word most appropriate to express the firmness of Moses’ mind in this work of faith in "forsaking Egypt." He met with a long course of difficulties, and was repeatedly threatened by the king; and, in addition, he had to endure a great conflict with his own unbelieving brethren. But he strengthened himself with spiritual courage and resolution to abide in his duty to the finish. How? Whereby was his strength renewed?  

"For he endured, as seeing Him who is invisible." Ah, it was no mulish stupidity nor obstinate imprudence that wrought such a resolution in Moses, but the constant occupation of his heart with the Divine perfections. We say "the constant occupation," for note carefully our text does not say "he endured because he saw Him who is invisible," but "as seeing Him who is invisible"— it was a continuous act! O to be able to say in our measure, "I have set the Lord always before me" (Ps. 16:8). This is absolutely essential if faith and courage are to be kept healthy. Nothing else will enable us to "endure" the frictions and trials of life, the attractions and distractions of the world, the assaults of Satan.  

"He endured as seeing Him who is invisible." "God is said to be invisible (as He is absolutely) in respect of His essence, and is often so called in the Scripture: Romans 1:20, Colossians 1:15, 1 Timothy 1:17. But there is a peculiar reason for this description of Him here. Moses was in that state and condition, and had those things to do, wherein he stood in need continually of Divine power and assistance. Whence this should proceed, he could not discern by his senses, his bodily eyes could behold no present assistant, for God is ‘ invisible’ . And it requires an especial act of the mind in expecting help from Him who cannot be seen. Wherefore this is here ascribed to him. He saw Him who was in Himself invisible; that is, he saw by faith, whom he could not see with his eyes" (John Owen). This word "invisible" shows the uselessness (as well as sin) of making images to represent God, and warns against our forming any apprehensions in our mind patterned after the likeness of any visible object. Though God be invisible, yet He sees us!  

"He endured as seeing Him who is invisible." "A double act of the faith of Moses is intended herein. 1. A clear, distinct view and apprehension of God in His omnipresence, power and faithfulness. 2. A fixed trust in Him on their account, at all times and on all occasions. This he rested on, this he trusted to, that God was everywhere present with him, able to protect him, and faithful in the discharge of His promise" (John Owen). God is the proper object of faith: on which it rests, from which it expects every good and to which it returns the glory for all.  

O the surpassing excellency of faith. It takes in eternal, invisible, infinite objects. By His providences God often appears to be against His people, but faith knows He is for them. In this world we are subject to many trials and miseries, but faith knows that "all things work together for good to them that love God." The bodies of God’ s children die, are buried, and return to dust; but faith beholds a glorious resurrection for them. O the wondrous power of faith to rise above the things of sight and sense. It is true that neither the impartation of faith, nor its growth and exercise, lie within our power; nevertheless, we are responsible to avoid those things which becloud and weaken faith, and we are responsible to nourish faith. How very few make serious efforts to see "Him who is invisible!"  

  

  

Combined Bible: Heb 11:28

Faith of Moses   

(Hebrews 11:28)   

There is more about Moses than any other individual in this 11th chapter of Hebrews. No less than five definite actings of his faith are there recorded. The reason for this is not far to seek. He was the law-giver, and the boast of the Jews of Christ’ s day was, "We are Moses’ disciples" (John 9:28). They were seeking acceptance with God on the ground of their own doings. They supposed that their outward conformity to the ordinances of Moses would secure the approbation of Heaven, and therefore, "They being ignorant of God’ s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God" (Rom. 10:3). It was under this influence that these converted Hebrews had been brought up, and therefore did the Holy Spirit press upon them the fact that it was by faith, and not by a legal spirit, their renowned ancestor had lived and acted.  

The particular acting of Moses’ faith which we are now to consider was one which would be singularly pertinent to the Spirit’ s design here: it manifested his trust in the Lamb and testified to the value which he placed upon the sprinkled blood. Instituting and observing the feast of the passover, the leader of the Israelites set an example that could not be ignored without fatal consequences. It completely repudiated the awful error of thinking to escape from the wrath of God in consequence of any performances on the part of the creature. It effectively shuts up the sinner to Christ as his only hope. Let it be duly considered that the "passover" was the first ordinance given to Israel.  

How striking it is to see the law-giver himself preaching, by those actings of his recorded in our text, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast" (Eph. 2:8, 9). How great is the ignorance, then, which supposes that salvation by grace is peculiar to this Christian dispensation— as though God has several ways of redeeming sinners. No, my reader, from the beginning to the end of human history every fallen descendant of Adam which enters Heaven will owe it to sovereign grace, flowing to him through the appointed channel of faith, entirely irrespective of all his works, religious or irreligious, before he first trusts in Christ. Abel was saved thus: Hebrews 11:4. Noah "found grace in the eyes of the Lord: Genesis 6:8. Abraham "believed God, and it was counted unto him for ("unto") righteousness": Romans 4:3. And the children of Israel were delivered from the Angel of Death because they were sheltered beneath the blood of the lamb.  

That which is now before our consideration formed an appropriate and blessed climax to the actings of Moses’ faith recorded here in Hebrews 11: all the others led up to one. His refusing to be called the son of Pharaoh’ s daughter, his choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, his esteeming the reproach of Christ greater riches than the treasures of Egypt, and his forsaking of Egypt would all have been in vain spiritually, that is, so far as his salvation was concerned, unless those had been followed by faith in the lamb and the efficacy of its blood. Turning away from the world is not sufficient: there must also be a turning unto God. The forsaking of sin is not enough: there must also be the laying hold of Christ. This is what is typically in view in our present text.  

It is highly important that the closest attention be paid to the order of truth set forth in Hebrews 11:24-28. If this be done, the defectiveness of much modern "evangelism" will at once be apparent. The keeping of the passover and the sprinkling of the blood is not the first thing recorded of Moses! No man can rightly value the blood of Christ while his heart is still wrapped up in the world, and to invite and exhort him to put his trust in the same, is being guilty of casting pearls before swine. No man can savingly believe in Christ while he is determined to "enjoy the pleasures of sin for a season." Repentance precedes faith (Mark 1:15; Acts 20:21): and repentance is a sorrowing over sin, a hatred of sin, and a turning from sin; and where there is no genuine repentance, there can be no "remission of sins": Mark 1:4. Let every preacher who reads this article carefully weigh all that is here recorded of Moses, and faithfully instruct his congregation that the different exercises of heart recorded in Hebrews 11:24-27 must precede that which is stated in verse 28.  

It is really deplorable that such elementary aspects of Truth as we have just pointed out above need to be stressed at this late date. Yet such is the tragic case. Laodicean Christendom is boasting of its riches, and knows not that it is poor and wretched and naked. Part of those "riches" which she boasts so loudly of today, is the "great increase of light" which it is supposed that the study of prophetic" and "dispensational" truth has brought to us. Yet not only is that a subtle device of Satan’ s coming as "an angel of light" (2 Cor. 11:14), to darken men’ s understandings, and make them believe that his lies are "wonderful discoveries" and openings up of the Scriptures, but the present generation has far less real Light than Christendom enjoyed a century ago. By which we mean, there is far less faithful and fearless preaching of those things which make for practical godliness and holy living. But that is not the worst: Scriptural evangelism has well-nigh disappeared from the earth.  

The "Gospel" which is being preached today is only calculated to deceive souls and bolster them up in a false hope. To make men believe that God loves them, while they are under His wrath (see John 3:36), is worse than a physician telling a diabetic subject that he may safely eat all he wishes. To withhold the preaching of the Law— its Divine authority, its inexorable demands, its spirituality (in requiring inward conformity to it: Matthew 5:22, 28), its awful curse— is to omit that which alone conveys a true knowledge of sin: see Romans 3:20, 7:7. To cry "Believe, believe," and say nothing about repentance, is to falsify the terms of salvation: Luke 24:47; Acts 17:30. To invite sinners to receive Christ as their "Savior" before they surrender to Him as their Lord, is to present a false "way of salvation." To bid the lost "come to Christ" without telling them they must first "forsake the world," is to fill the "churches" with unconverted souls. To tell sinners they may find rest unto their souls without taking Christ’ s YOKE upon them, is to give the lie unto the Master’ s own teaching: Matthew 11:29.  

We offer no apology for this seeming digression from our present subject. Once again we would point out that it is our earnest desire in this series of articles to write something more than a "commentary" on Hebrews, or give a bare "exposition" of its text: rather do we seek (as the Holy Spirit is pleased to enable) to address ourselves directly to the hearts of our readers, and press upon them the personal and present application of each verse to their own souls. In all probability a large proportion of the readers of this magazine are deceived souls, and we do not want to have to answer for their blood in the Day to come. Many of them have been lulled to sleep by the chloroforming "evangelism" of the day. Therefore we earnestly beg each one who scans these paragraphs to seriously and solemnly ask, Is there anything in my own heart’ s history which answers to that which is said of Moses in Hebrews 11:24-27? If there is not, if you are not "crucified to the world" (Gal. 6:14), then Satan is fatally deluding you if you imagine that you are under the blood of Christ.  

Suffer us then, dear reader, to continue addressing you directly, for a moment longer. We do not ask, first, Are you "resting on the finished work of Christ?" There are thousands who imagine they are so doing, who have never been converted. No, rather would we inquire, Have you made your peace with God? We are well aware that expression is ridiculed and denounced by a certain class who pose as being ultra-spiritual and exceptionally well-taught in the Scriptures, but they only betray their ignorance of the Word: see Isaiah 27:5, Luke 14:32. By asking whether you have "made your peace with God," we mean, Have you ceased fighting against Him, and have you yielded to His demands? Have you thrown down the weapons of your rebellion, and expressed an honest desire and determination to be in subjection to Him? Have you realized that living to please yourself and have your own way, is a species of defiance, and have you truly surrendered yourself unto His claims?  

"Through faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn, should touch them" (verse 28). Let it be pointed out again that this was the point unto which all the previous actings of Moses’ faith led. While it is true that no sinner can "keep the Passover" or find protection under "the sprinkling of blood," while his heart still loves the world, and is filled with its idols, nevertheless, his separation from and relinquishing of all which is opposed to God, obtains not salvation for him. The blotting out of sins does not become ours until the atonement of Christ is received into our hearts by faith. Thus, by taking Hebrews 11:24-28 as a whole, we see how both the righteousness and the grace of God were honored and magnified.  

Our present verse looks back to and gives an abridgement of that which is recorded in Exodus 12. It tells us of a further fruit of a supernatural faith. At first sight it may appear unto many that this particular work of faith is far less remarkable than some of those which have engaged our attention in previous articles. Yet when it be duly considered, when all the attendant circumstances are properly weighed, it will be seen that the conduct of Moses on this occasion was as much opposed to human reason and carnal wisdom, and issued from a Divine work of grace in his heart, as did Abraham’ s leaving of Chaldea for an unknown country, his offering up of Isaac, or Joseph’ s "making mention of the departing of the children of Israel." We quote now from another who has brought out this point most forcibly and helpfully.  

"The institution of the Passover was an act of faith, similar to that of Noah’ s preparation of the ark (verse 7). To realize what this faith must have been, we have to go back to ‘ that night,’ and note the special circumstances, which can alone explain the meaning of the words ‘ by faith.’ God’ s judgments had been poured out on Egypt and its king, and its people. A crisis had arrived, for, after nine plagues had been sent, Pharaoh and the Egyptians still remained obdurate. Indeed, Moses had been threatened with death if he ever came into Pharaoh’ s presence again (Ex. 10:28, 29). On the other hand, the Hebrews were in more evil case than ever; and Moses, who was to have delivered them, had not made good his promises.  

"It was at such a moment that Moses heard from God what he was to do. To sight and to sense it must have seemed most inadequate, and quite unlikely to accomplish the desired result. Why should this last plague be expected to accomplish what the nine had failed to do, with all their cumulative terrors? Why should the mere sprinkling of the blood have such a remarkable effect? And if they were indeed to leave Egypt ‘ that same night’ why should the people be burdened with all those minute ceremonial observances at the very moment when they ought to be making preparation for their departure!  

"Nothing but faith could be of any avail here. Everything was opposed to human understanding, and human reasoning. With all the consciousness of ill-success upon him, nothing but unfeigned faith in the living God, and what he had heard from Him, could have enabled Moses to go to the people and rehearse all the intricacies of the Paschal observances, and tell them to exercise the greatest care in the selection of a lamb on the tenth day of the month, to be slain on the fourteenth day, and eaten with (to them) an unmeaning ceremonial.  

"It called for no ordinary confidence in what Moses had heard from God to enable him to go to his brethren who, in their deep distress, must have been ill-disposed to listen; for, hitherto, his efforts had only increased the hatred of their oppressors and their own miseries as bondmen. It would, to human sight, be a difficult if not impossible task to persuade the people, and convince them of the absolute necessity of complying with all the minute details of the observance of the Paschal ordinance. But this is just where faith came in. This was just the field on which it could obtain its greatest victory. Hence we read that ‘ by faith’ every difficulty was overcome; the Feast was observed, and the Exodus accomplished. All was based on ‘ the hearing of faith.’ The words of Jehovah produced the faith, and were at once the cause and effect of all the blessings" (E.W.B.).  

It should be evident, then, from what has been pointed out above that the actions of Moses recorded in Exodus 11 and 12 proceeded from no mere natural faith, but were the supernatural fruit issuing from a supernatural root. His conduct must have exposed him unto the ridicule of the Egyptians, but with implicit confidence in the wisdom, distinguishing mercy, and faithfulness of Jehovah, he acted. See here, again, how inseparable are faith and obedience: the very "faith" of Moses which is mentioned in our present text, consisted in an implicit compliance with all the regulations specified by the Lord. He observed the passover in his own person, and he ordered the people to do likewise, though it involved their procuring many thousands of lambs. He observed the passover in fullest assurance that thereby all the firstborn of the Hebrews would be delivered. Though all Israel kept the passover, it was by Moses that God delivered the institution of it.  

The passover was one of the most solemn institutions of the O.T., and one of the most eminent types of Christ. "1. It was a lamb that was the matter of his ordinance (Ex. 12:3). And in allusion hereunto, as also to other sacrifices that were instituted afterwards, Christ is called ‘ The Lamb of God’ (John 1:29). 2. This lamb was to be taken out from the flock of the sheep (verse 5). So was the Lord Christ to be taken out of the flock of the church of mankind, in His participation of our nature, that He might be a meet sacrifice for us (Heb. 2:14-17). 3. This lamb being taken from the flock was to be shut up separate from it (Ex. 12:6). So although the Lord Christ was taken from amongst men, yet He was separate from sinners (Heb. 7:26), that is, absolutely free from all that contagion of sin which others are infected withal. 4. This lamb was to be without blemish (Ex. 12:5), which is applied unto the Lord Christ: ‘ a Lamb without blemish and without spot’ (1 Pet. 1:19). 5. This lamb was to be slain, and was slain accordingly (verse 6). So was Christ slain for us; a Lamb, in the efficacy of His death, slain, from the foundation of the world (Rev. 13:8). 6. This lamb was so slain, as that it was a sacrifice (verse 27); it was the sacrifice of the Lord’ s passover. And Christ our passover was sacrificed for us (1 Cor. 5:7). 7. The lamb being slain, was to be roasted (verses 8, 9), which signified the fiery wrath that Christ was to undergo for our deliverance. 8. That ‘ not a bone of him shall be broken’ (verse 46), was expressly to declare the manner of the death of Christ (John 19:33-36). 9. The eating of him, which was also enjoined, and that wholly and entirely (verses 8, 9), was to instruct the church in the spiritual food of the flesh and blood of Christ, in the communication of the fruits of His mediation unto us by faith" (John Owen).  

By faith he kept the passover, and the sprinkling of blood, lest He that destroyed the firstborn should touch them." Two things are here noted separately, the lamb and its blood. In type they spoke, distinctively, of the person and work of Christ, for it was the person of Christ which gave value to His work— His Divine person being the "altar" which "sanctified" the offering of His humanity (Matthew 23:19). This is ever the order of Scripture: "Behold (1) the Lamb of God, which (2) taketh away the sin of the world" (John 1:29); "I determined not to know anything among you save (1) Jesus Christ and (2) Him crucified" (1 Cor. 2:2); "in the midst of the elders stood (1) a Lamb (2) as it had been slain" (Rev. 5:6). Here is the Analogy of Faith for the preacher to follow today: It is not the blood which is first to be proclaimed to the sinner, but the wondrous and glorious God-man Mediator who shed His blood for His people.  

The Hebrews, equally with the Egyptians, were exposed unto the Divine vengeance, when the Angel of Death went forth on his dread work that memorable night, for "all have sinned and come short of the glory of God." And naught but their placing the substitutionary death of an innocent victim between their guilty selves and an holy God, could protect from the judgment announced against them. Trusting in their descent from Abraham would avail them not. Appeal to their good works and religious performances would have sufficed not. They might have spent the entire night in fasting and prayer, in penitently confessing their sins and crying unto God for mercy, but none of those exercises would have stood them in any good stead. "When I see the blood, I will pass over you" (Ex. 12:13) made known the all-essential requirement. So it is now; nothing but the blood of Christ can cleanse from sin and deliver from the death-penalty of God’ s broken law.  

"Through faith" or better "By faith," for the Greek here is the same as in the previous verse. "He kept the passover," that is, both instituted and observed it, as the Redeemer did His own "supper." "And the sprinkling of blood": this emphasizes an important-distinction. "Without shedding of blood is no remission" (Heb. 9:22), and without sprinkling of blood (cf. 1 Peter 1:2) the virtues of Christ’ s atonement are not brought unto the soul. The "sprinkling" of the blood has reference to the application to one’ s own self. The shedding of Christ’ s blood is the ground on which atonement was made for the sins of His people; the sprinkling of it is the means of reaping benefit thereby. The sprinkling of the blood on the door of the house in Exodus 12:13 was both a sign to the Destroyer that He should not enter, and an assurance to the household that they were safe.  

It is by a spiritual "sprinkling" or applying of Christ’ s blood that all the benefit thereof redounds to us. It corresponds to the laying of a plaster on a sore, to the drinking of a wholesome potion, to the eating of food, to the putting on of a garment: the benefit of all these ariseth from a fit application of them. The blood of Christ is "sprinkled" on the soul in two ways. First , by the Spirit of God (1 Cor. 6:11), who inwardly persuades the soul of a right that it hath to Christ and to all that He did and suffered for our redemption. Second , by faith (Acts 15:9), for faith is the hand of the soul which receives all spiritual benefits. Faith moves the regenerated soul to rest upon Christ for a personal benefit of His obedience unto death. On this ground the apostle exhorts, "Let us draw near with a true heart in a full assurance of faith, having our hearts sprinkled from an evil (guilty) conscience" (Heb. 10:22).  

"Lest He that destroyed the firstborn should touch them." Primarily, the Destroyer was the Lord Himself (Ex. 12:12, 23); secondarily, and instrumentally, the reference is to an angel: compare 2 Samuel 24:16, 2 Kings 19:35. Whoever is not "sprinkled" with the blood of Christ is exposed to the anger of God. But so secure are those who are under the same, that the Destroyer shall not so much as "touch" them— He shall do them no harm: cf. 1 John 5:18. God proportioned His judgment upon Egypt according to their sin: Pharaoh had ordered his people to cast every son born unto the Hebrews into the river (Ex. 1:22), and now their firstborn were to be slain. Thus God manifested the equity of His proceedings against them. "Be not deceived, God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal. 6:7).  

Our verse as a whole teaches Christians that there must be the exercise of faith in order to a right use of the means and institutions which God has appointed: whether in reading the Word, in prayer, in baptism, or the Lord’ s supper: "without faith it is impossible to please Him." It also shows us that real faith will not use that for which it has no Divine warrant. An active obedience unto the authority of Christ in His commands is exactly required in all that we do in Divine worship. Well suited to the case of the Hebrews was the example of Moses: to exercise faith in the Lamb and persevere in the duties which God has appointed. No matter how unreasonable it might seem to carnal wisdom, no matter what inconvenience and persecution it might entail, trust in and obedience to the Lord was their duty and blessedness.  

  

  

Combined Bible: Heb 11:29

Faith of Israel   

(Hebrews 11:29)   

The apostle’ s object in this 11th chapter of Hebrews is to show the power of real faith in God to produce supernatural acts, to overcome difficulties which are insuperable to mere nature, and to endure trials which are too much for flesh blood to bear up under. Various examples have been adduced in illustration. A further notable one is now before us. In it we see how faith enabled Israel to fearlessly venture themselves to enter a strangely formed valley between two mountainous ridges of water, and to reach in safety the opposite shore. In like manner, a real faith in God will enable the Christian to pass through trials and troubles which destroy multitudes of his fellow-creatures, and which will in due time conduct him unto the enjoyment of perfect bliss.  

The force of the above example is greatly heightened by a striking and most solemn contrast. The power of faith in enabling Israel to safely cross the Red Sea is demonstrated by the helpless and hopeless destruction of the Egyptians, who sought to follow them. "The Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh’ s horses, his chariots and his horsemen" (Ex. 14:23). But they had no faith. They were moved by passion, by hatred of the Hebrews. It was night when the army of God undertook their strange journey, yet though dark, the hosts of Pharaoh presumptuously and blindly followed. But now had arrived the hour when the long-insulted Divine forbearance was to be avenged.  

"And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the hosts of the Egyptians; and took off their chariot wheels, that they drave them heavily; so that the Egyptians said, Let us flee from the face of Israel, for the Lord fighteth for them against the Egyptians" (Ex. 14:24, 25). But it was too late. The haughty monarch of Egypt and his powerful retinue now discovered how vain it was to fling themselves against the bosses of Jehovah’ s buckler: that which had been a channel of deliverance to the believing Israelites, became the grave of their enemies. Thereby are we shown that all attempts of unbelievers to obtain what faith secures is utterly futile, and doomed to certain disappointment.  

But here a difficulty presents itself, and a formidable one it has proved unto most of those who sought to grapple with it. In our text we are told that, "By faith they passed through the Red Sea," whereas in Hebrews 3:18, 19 it is said, "To whom sware He that they should not enter into His rest, but to them that believed not? So we see that they could not enter in because of unbelief." Was, then, their faith only a temporary one, like that of the stony-ground hearers? No, for the "faith" mentioned in every other verse in Hebrews 11 was a saving one, and we dare not arbitrarily assume this in 5:29 was an altogether different one.  

The solution of our present difficulty lies in attentively noting the pronoun which the Holy Spirit has here employed: "By faith they passed through the Red Sea." It is not there said "By faith the children of Israel" did so, for it is very evident from their later history that the vast majority of them were "a very froward generation, children in whom was no faith" (Deut. 32:20). The reference, then, in our text is unto Moses and Aaron, Caleb and Joshua, and the believing remnant among the Hebrews. But, it may be asked, Did not the unbelieving portion of the Nation also pass safely through the Red Sea? Truly, and herein we have illustration of the fact that unbelievers are frequently made partakers of temporal blessings as the result of their association with people of God. Another example of this same principle is found in Acts 27:24 where we see that an entire ship’ s company were spared for Paul’ s sake.  

"By faith they passed through the Red Sea, as by dry land; which the Egyptians assaying to do were drowned" (Heb. 11:29). In seeking to expound this verse we cannot do better than adopt the division of the Puritan Manton thereon, considering it three ways: historically, sacramentally, and applicatively. First, then, historically.  

Our text takes us back to what is recorded in Exodus 14. There we learn that when at last Pharaoh consented to let the Hebrews go, he soon repented of his grant, and being informed by his spies that the Israelites were entangled in the straits of Pihahiroth, he determined to pursue, and either recover or destroy them. At the head of a great military force he swiftly went after them. The consequence was that "When Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold the Egyptians marched after them: and they were sore afraid; and the children of Israel cried out unto the Lord. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness" (Ex. 14:10-12).  

A truly desperate situation now faced Moses and the company he was leading. "Shut in between the great fortress ‘ Migdol,’ which was on the ‘ Shur’ or wall (built to protect Egypt from Asia), and the sea, with Pharaoh’ s host behind, and shut in on the other side by the wilderness: Exodus 14:2, 3. It was indeed a crisis" (E.W.B.). What could the poor Israelites do? Fight they dare not, being a multitude of undisciplined people, of all sexes and ages, and pursued by a regular and powerful army of enemies. Fly they could not, for they were completely hemmed in on every side. To all outward appearance their case seemed hopeless; and to human reason, nothing but sore destruction might be expected.  

The situation which confronted Israel was a hopeless one so far as they were concerned, and had not the Lord shown Himself strong on their behalf, they had undoubtedly perished. But, "if God be for us, who can be against us"? Ah, my reader, that is the great thing for each of us to make sure of, and when we have done so, to seek grace to rest with unshaken confidence upon it. Has not God promised, "When thou passest through the waters I will be with thee; and through the rivers, they shall not overthrow thee" (Isa. 43:2)! What better assurance than that can the believing heart ask for? No matter how deep and wide stretching, no matter how dark and foreboding the "waters" of adverse circumstances may be unto sight and sense, has not He who cannot lie declared, "They shall not overflow thee"!  

"And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which He will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever" (Ex. 14:13). Undeterred by the chiding of the people, and wisely making no reply thereto, Moses turned their minds away from the outward danger and directed their thoughts unto Jehovah. They had "lifted up their eyes and beheld the Egyptians" (verse 10), and in consequence they were sore afraid; but there was something else for faith to "see," namely, "the salvation (or deliverance) of Jehovah," which was not yet visible to natural sight. If they were steadfastly occupied with that their trembling hearts would be stilled.  

Admire, dear reader, the confident assurance which Divine grace wrought in the heart of Moses, for by nature he was a frail man of like passions and infirmities as us. But there was no wavering or doubting on his part: "see the salvation of the Lord, which He will show you today": that was the language of faith— of a supernatural, God-given faith. Moses was not engaged with the difficulties and dangers of the trying situation which confronted them; instead, he was occupied with One before whom all difficulties disappear like mists before the rising sun. "The Lord shall fight for you, and ye shall hold your peace" (verse 14). Once the soul is able to rest on that fact, doubtings end and alarms are silenced.  

"Faith cometh by hearing, and hearing by the word of God" (Rom. 10:17). Faith must have a foundation to stand upon, and the only firm and sure one is the promise of the living God. "Fear ye not, stand still, and see the salvation of the Lord, which He will show you today... The Lord shall fight for you, and ye shall hold your peace" afforded the necessary ground for the faith of each believing Hebrew to rest upon. The eye of faith must see that Divine "salvation" or deliverance, before the eye of sense beheld it: only the sure word of God could give strength to their hearts to advance into the ocean before them. When the promise had been "heard," and not before, then came the order "Go forward."  

"And the Lord said unto Moses, Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward: But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea" (Ex. 14:15, 16). Thus we learn that the heart of Moses was engaged in silent supplication at this time. The Lord’ s statement here is not to be understood as a rebuke. No, Moses was waiting the word of command, and until it was given, he stayed himself upon the Lord. "And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left" (verse 22).  

"When Moses gave the signal by his rod, the sea miraculously retreated, standing up like heaps of congealed ice on either side while they passed through. This is done, and they go on safely; the sea flanked them on both sides; the rear was secured by the cloudy and fiery pillar interposing between them and Pharaoh’ s army, till such a time as all were out of danger, and safely arrived at the further shore; and so neither man nor child was hurt. The Egyptians followed the chase, as malice is perverse and blind, and those whom God designeth to destruction take the ready course to bring it upon their own heads; for at the signal again of Moses stretching forth his rod, the returning waters swallowed them all up in a moment" (T. Manton).  

"A greater instance, with respect unto the work of Divine providence, of the power of faith on the one hand, and of unbelief with obdurate presumption on the other, there is not on record in the whole book of God. Here we have the end and issue of the long controversy that was between these two people, the Egyptians and the Israelites; a certain type and evidence of what will be the last end of the contest between the world and the church. Their long conflict shall end in the complete salvation of the one, and the utter destruction of the other" (John Owen).  

Though it was night, the Divine pillar of cloud "gave light" unto Israel (Ex. 14:19). Dreadful indeed must have appeared those walls of water, for the sea would be raised unto a very great height on either side of them. It called for no ordinary faith to put themselves between such walls, as were ready in their own nature to fall on them unto their destruction any moment, abiding upright only under an invisible restraint. But they had the command of God for their warrant and the promise of God for their security, and these, when laid hold of, are sufficient to overcome all fears and dangers. That Moses himself, to guide and encourage them (and as the type of Christ) took the lead, is clear from Isaiah 63:11-13, "God led them through the sea by the right hand of Moses."  

Let us now briefly consider the remarkable incident related in our text from a sacramental viewpoint. In 1 Corinthians 10:1, 2 we are told, "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea, and were all baptized unto Moses in the cloud and in the sea." From this scripture we learn that Israel’ s passage through the Red Sea had the same signification that Christian baptism now hath. The points of resemblance are many, and were developed at length by Manton, and more so by Gouge, from whom we here give a digest.  

1. The ministry of Moses was confirmed by this miracle, so that the Israelites were obliged to take him for their leader and lawgiver: so the miracles wrought by Christ assure us that He was sent by God as our lawgiver, which we must hear and obey. 2. Israel’ s experience is (figuratively) denominated a "baptism" because it signified the difference which God puts between His people and His enemies: the deliverance of Israel from the Egyptians was sealed by their passage through the Sea. Similarly baptism is said to be an answering figure to the ark of Noah (1 Pet. 3:20, 21): as those on the ark were exempted from the deluge, so those in Christ are exempted from the deluge of wrath which will yet overwhelm the world.  

3. They were baptized "in the cloud and in the sea," because by submitting to God’ s command they gave up themselves to His direction: so in baptism we dedicate ourselves unto Christ, avowing Him to be our Lord and Master. 4. The passing through the Red Sea and baptism had both the same outward sign, which is water (Matthew 3:6). 5. They had like rites, which were entering into the water and coming out of it (Acts 8:38, 39). 6. They had both the same ground, which was God’ s command and promise (Ex. 14:13, 16 and Matthew 28:19, Mark 16:16).7. They were both for the same people, namely, the children of God (Matthew 28:19). 8. They were but once administered (Eph. 4:5).  

Let us now consider some of the practical lessons which this marvelous incident is designed to teach us. 1. The children of God are sometimes called on to face great trials: a Red Sea of difficulty and trouble confronts them. Let it be duly observed that it was not an enemy who put the sea there, but God Himself! This tells us that the Red Sea represents some great and trying providence which the Lord places in the path of each newborn Christian: it is in order to try his faith and test the sincerity of his trust in God. Often this trial is encountered soon after conversion. Sometimes it arises from opposition of ungodly members of our own family. Or, you are engaged in some business— perhaps requiring you to work on the Sabbath day— in which you cannot now conscientiously continue. It means renouncing your means of livelihood, and you cannot see how it can be done and provide things honest in the sight of all men. As you emerged from the bondage of Egypt you thought it would be easy to surrender everything to God, but now a Red Sea of testing is before you, and it appears unfordable.  

2. The children of God are sometimes terrified by powerful enemies. The Egyptian who pursued Israel up to the Red Sea may be spiritualized to represent those sins of the Christians from which he expected to be completely delivered. For a little while after conversion sin does not much trouble the newly-regenerated saint: he is filled with joy and praise at the great things which the Lord has done for him. But it is not long before he discovers with the apostle "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members" (Rom. 7:23). Satan now pursues the young saint, and often it seems as though all the powers of hell were let loose against him. At such a time our sins appear more formidable to us than before they were forgiven: in Egypt our taskmasters only appeared with their whips, but now they are mounted and in chariots! Ah, after conversion sin looks far more frightful to the saint than ever it did before, and we feel the plague of our heart much more acutely.  

3. The people of God are often troubled with faint hearts. When the children of Israel saw the Egyptians they were sore afraid, and when they beheld the Red Sea they murmured against their deliverer. A faint heart is the worst foe a Christian has here: when the anchor of faith is fixed deep in the Rock, he need never fear the storm; but when the hand of faith be palsied, or the eye of faith be dim, it will go hard with us. When faith is dormant the most insignificant stream will make us quiver and cry: I shall be drowned in the flood; but when faith is dominant it fears not an ocean of difficulty or danger. The babe in Christ has but little faith, for he has but little experience: he has not yet proved God’ s promises and knows not His faithfulness. But as he grows in grace and in the knowledge of the Lord, and becomes established in the faith, he will not despair before Red Seas and Egyptians; but meanwhile, he often trembles and asks, "How shall I ever find deliverance?"  

4. The people of God are here instructed how to act under great trials. The first word the Israelites received in the hour of their great emergency was, "Fear ye not, stand still"; the second was "And see the salvation (deliverance) of the Lord, which He will show you today"; the third was, "Go forward" (Ex. 14:13, 15). It is of first importance that we should diligently attend to the Divine order of those three things: we are not equipped and ready to "Go forward" until we have "seen" (by faith) the "salvation of the Lord," and that cannot be properly seen until our fears are calmed and we stand still; or, in other words, till we turn from all self-help and cease from all the feverish activites of the flesh.  

The continuous call of God to the Christian is "Go forward": persevering steadfastly along the path of duty, walking in that narrow way which the Divine commands and precepts have laid down for us. No matter what obstacles may confront you, no matter what your circumstances may be, no matter what Red Sea of difficulty or danger be before you, "Go forward" is God’ s authoritative word to you. "Ah, but often that is far from being an easy thing to do!" Quite true, dear friend; yea, we will state it still more strongly: it is often impossible to mere nature. What, then, is to be done when the heart faints, when the soul is well-nigh overwhelmed by the greatness of the difficulty or danger, standing right in your path? Two things; first "Stand still." Your own efforts to better matters have brought no relief, your own wisdom can devise no solution; very well, then "stand still": cease from all attempts at self-help.  

"But," you answer, "I have my responsibilities to discharge, my duties to perform." Quite true: but admittedly you have now reached the place where a Red Sea is before you; you are dismayed and know not which way to turn. Here, then, is God’ s word to you in this dire emergency: "Stand still." This means, Get down on your knees, and cry unto the Lord: tell Him all about your trouble, unburden yourself freely and fully unto Him; spread your urgent need before Him. Probably, you answer, "I have done so, and thus far no way through my Red Sea has appeared before me." Then, you are now ready for His next word.  

"And see the salvation (deliverance) of the Lord, which He will show you." And what does that mean? This, the exercise of faith in the living God, the trusting in Him to undertake for you, the confident expectation He will do so. Cry unto the Holy Spirit to work this faith in you: remain on your knees until He has given you real assurance that your Father will show Himself strong on your behalf; wait before Him till one of His promises is applied to your heart in power. Then, you are ready to "Go forward," to resume your duties and discharge your responsibilities: to look for work, to go on with renewed strength. The Christian is only ready to "Go forward" when faith has seen that which is invisible to sight and sense, namely, the "salvation (deliverance) of the Lord" before it is actually wrought for us!  

The way in which the Christian is required to walk as he journeys through this world on his way to Heaven is the path of obedience to God’ s commands. Naught but a spiritual faith inclines the heart to comply with God’ s demands, and upon compliance to expect the mercy promised: "Lord, I have hoped for Thy salvation, and done Thy commandments" (Ps. 9:166). This is the great business of faith: as the Israelites were to obey God, and to wait for His deliverance out of their imminent danger. Naught but a God-given faith imparts courage to obey God in the most difficult crisis. If we be bidden to go into the Red Sea we must not forbear, for none of God’ s commands are to be disputed, however contrary they be to flesh and blood. Faith teaches us to depend upon God in greatest extremities. Faith receives the promise of God upon the conditions or terms which He has specified. If Israel were to receive the "salvation’’ of the Lord," they must do what He bade. Faith and obedience can no more be separated than can light and heat in the sun.  

As Abraham, at the call of God, went out of Chaldea, "not knowing whither he went," so Israel were required to "Go forward" though the Sea stretched before them. Probably it was not until their feet touched the brink that the waters divided. Nature might have gone over it, but faith passed safely "through" it! They feared they would be destroyed by Pharaoh’ s hosts. The very last thing that they would have looked to as a means of escape would be the Sea! Yet, in obedience to the Divine command, "The children of Israel went into the midst of the Sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left" (Ex. 14:22). Learn, then, dear reader, we never lose by obeying God.  

"By faith they passed through the Red Sea." True faith lifts a man above himself, puts into him a spirit which is more than human, and enables him to rise above the obstacles of reason and sense. Faith emboldened the hitherto trembling Israelites to venture through that strange chasm between the watery walls. "As by dry land" is added to magnify the Divine providence in making a path in the ocean’ s bottom fit for women and children to tread upon— like a plain and beaten highway. By faith they "passed through": they took not only a few steps, but continued to perseveringly march mile after mile and hour after hour. Hesitate not, my brother, to venture upon anything which God calleth you unto; be assured that He will safely carry you through all difficulties and dangers. "Which the Egyptians assaying to do, were drowned": the very means of Israel’ s deliverance was their destruction: see 2 Corinthians 2:16! It was a just retribution for the slaying of the male Hebrew children in the waters (Ex. 1).  

5. The people of God may be assured of the Divine providence. When Israel "by faith," obeyed the Divine command to "Go forward," God wrought a miracle and delivered them from their dire situation. This is recorded for the encouragement of our hearts. It was God who had placed the Red Sea where it was, and it was God who opened the way for Israel through it. So, Christian reader, it is God (and not the Devil) who has brought about the problem, the emergency, the danger which now confronts you; for "of Him . . . are all things" (Rom. 11:36). As He has made thy Red Sea, only He can cleave a way through it for you. Trust, then, in His unerring wisdom. Count upon His mighty power working on your behalf. "Stand still" and rest yourself upon God. View "by faith" anticipatively, expectantly, His "salvation" or deliverance. "Go forward" in obedience to His commands, and He will show Himself strong on thy behalf. He never fails those who fully trust and unreservedly obey Him.  

  

  

Combined Bible: Heb 11:30

Faith of Israel   

(Hebrews 11:30)   

In the preceding verse we had the faith of the believing remnant of Israel under the command and example of Moses, in our present text we have an exhibition and triumph of their faith under the leadership of Joshua. There we beheld what faith accomplished under their exodus from Egypt, here we see what it achieved upon their entering the promised land. As the yoke of bondage was by faith broken asunder, so by the same faith the people of God were to obtain possession of Canaan. Thereby we are taught that the true life of the saint is, from beginning to end, one of faith. Without faith no progress can be made, no victories be obtained, no fruit be brought forth unto God’ s glory. It is solemn to note that an interval of forty years’ duration comes in between Hebrews 11:29 and 30. Those years were occupied in the wilderness. They were a judgment from God because of unbelief (Heb. 3). Reader, how many years of your life record no actings of faith to the praise of Divine grace?  

The remarkable incident referred to in our text is related at length in the 6th chapter of Joshua, which opens by telling us, "Now Jericho was straitly shut up, because of the children of Israel: none went out, and none came in." Israel had reached the borders of Canaan. They had safely crossed the Jordan, but could not enter the land because of Jericho, which was a powerful fortress barring their ingress. This was one of the cities which had affrighted the spies, causing them to say, "The people is greater and taller than we: the cities are great and walled up to heaven" (Deut. 1:28): to their eyes the cities appeared impregnable, and far too secure for them to take.  

Jericho was a frontier town. It was the key-city at the entrance to Canaan. Its capture was absolutely necessary before any progress could be made by Israel in their conquering and occupying of their promised inheritance. Failure to capture it would not only discourage the children of Israel, but would greatly strengthen the morale of the Canaanites. It was the enemy’ s leading stronghold, which doubtless, they considered to be quite invulnerable. Yet it fell to a people who possessed no artillery, and without them fighting any battle. All they did, in response to Jehovah’ s order, was to march by faith around the city once each day for six days, and then seven times on the seventh day, when they gave a great shout, and the walls fell down flat before them. Many important lessons are taught us therein, a few of which we will briefly, mention, before dwelling at greater length upon the outstanding one.  

First, God’ s ways are often entirely different from ours. Who ever heard of a powerful fortress being completely demolished in response to a company of people walking around it? Ah, God delights in staining the pride of man. The leader and lawgiver of Israel was preserved in an ark of bulrushes. The mighty giant of the Philistines was overcome by a sling and a stone. The prophet Elijah was sustained by a widow’ s handful of meal. The forerunner of Christ dwelt in a wilderness and fed upon locusts and wild honey. The Savior Himself was born in a stable and laid in a manger. His selected ambassadors were, for the most part, unlettered fishermen. Striking illustrations are these of the sentence beginning this paragraph. The things which are highly esteemed among men are abomination in the sight of God. It is well for us to remember this.  

Second, God is independent of all natural means and superior to all the "laws of nature." It is true that, as a general rule, God is pleased to bless the use of natural means, and that He frequently accomplishes His ends by the operations of those laws of nature which He has set in motion; but it is a great mistake to imagine that He is tied down either by the one or the other. What natural "means" were employed in Israel’ s crossing of the Jordan or their capturing of Jericho? What natural "means" were used in the preserving of Daniel in the lion’ s den or Jonah in the whale’ s belly? And what "laws of nature" were observed in connection with the birth of Isaac, the feeding of Elijah by the ravens, or the preserving whole the three Hebrews in Babylon’ s fiery furnace? Yes, God is superior to all means and laws. It is well for us to remember this too.  

Third, formidable difficulties and powerful oppositions are encountered in the Warfare of Faith. One will not follow the path of faith very far before he comes face to face with that which challenges all his courage and defies all his natural resources and powers. Jordan rivers and Jericho fortresses still exist. But though the one may be unaffordable and the other appear impregnable, yet they are the veriest trifles to the Almighty. The dimensions which they assume unto our vision, are largely determined by the measure in which our hearts are engaged with the omnipotent One. Those formidable difficulties and powerful obstacles are placed in our path by God, for the purpose of testing us, for the training of faith, as opportunities to trust in and glorify the Lord.  

Fourth, Satan’ s strongholds cannot stand before a people who are obedient to and who rely fully upon the living God. This fact is surely written in large letters across Joshua 6. The Canaanites were completely under the dominion of the Evil one, yet here we see one of their principal fortresses tumbling down like a frail booth when a powerful wind strikes it. To unbelief these cities might appear "walled up to heaven" and seem impregnable, but faith laughs at such things, knowing that God has only to breathe upon them and they will collapse at once. Thus it was in the early days of Christianity, when the imposing citadels of Paganism crumbled away before the faithful ministry of the apostles. Thus it was at the time of the great Reformation in the sixteenth century, when the kingdom of the Papacy was shaken to its very foundations by the courageous preaching of Luther and his contemporaries. Thus it was, in many parts, some fifty years ago, when the high places of heathendom fell down before onslaughts of the missionaries.  

And why is it we are not witnessing the same Gospel triumphs in our generation? Why is it that Romanism has now regained so much of its lost ground, and is forging ahead in so many directions? Why is it that on the "foreign field" the forces of Satan are advancing instead of retreating? And why is it that in the so-called Christian lands a growing number of Jerichos defy the prayers and efforts of the saints? Is it because God’ s arm is now waxed short? Perish the thought. Is it because the Scriptures are obsolete and unfitted to the needs of this twentieth century? Far from it. What, then, is the matter? This: there is a grieved Spirit in our midst, and in consequence His power is withheld. The Holy Spirit of God has been "quenched" (1 Thess. 5:19), and therefore the feverish and frenzied efforts of present-day Christendom avail not.  

And why is the Spirit of God "grieved"? What is it that has "quenched" His power in our midst? This, we have departed from God’ s way, we have ignored His orders, we have substituted human devices, we have put our confidence in carnal weapons. Instead of encompassing the walls of Jericho after the Divine order, we have resorted to worldly allurements, seeking to win over the Canaanites by fleshly attractions. My brethren, we cannot hope to have Israel’ s victories until we emulate Israel’ s example. We will never again witness a return to apostolic progress until we get back to apostolic methods. There can be no improvement until we truly recognize that it is "Not by might, nor by power, but by My Spirit, saith the Lord of hosts" (Zech. 4:6). And the power of the Spirit will not be manifested in our midst until we once more enter the path of obedience, doing God’ s work in God’ s prescribed way, and confidently counting upon Him to honor and bless such efforts.  

Fifth, but the outstanding lesson to be learned from this incident is that which is stated in our text, where the fall of Jericho is attributed to the faith of the believing Israelites. "Do we think enough of faith, chosen by Divine omnipotent love, to be its channel? God alone doeth great marvels, but it is through the faith of His saints. All the victories of Israel were wrought by faith. Divine power and grace redeemed them on that memorable night; but it was the faith of Moses which kept the passover and the sprinkling of blood. It was God who divided the Red Sea, but in answer to the silent prayer of faith which ascended from the heart of His servant. All miracles of healing recorded in the Gospels were wrought by faith. Jesus prayed to His Father, and then fed the multitude with five loaves and two fishes. Jesus lifted up His eyes to heaven, and then said ‘ Ephphatha, Be thou loosed.’ Jesus by faith thanked God that He heard Him always, and then uttered His mighty ‘ Lazarus, come forth.’   

"And faith was wrought also in the recipient of Divine favor: ‘ Thy faith hath healed thee’ ; ‘ Be it unto thee as thou hast believed.’ Such were frequently Christ’ s words. The people who perished in the wilderness entered not into God’ s rest because of unbelief; and because of their unbelief, Jesus could not show many miracles in some places: ‘ Believe only, and thou shalt see the glory of God.’   

"Israel’ s history is the history of God’ s omnipotent saving grace and of man’ s faith. From heaven descend miracles; from earth ascends faith. From the election of Abraham to the birth of Moses, from the passover and the Red Sea to the dividing of the river Jordan, all is miracle, and all has to go through the faith of some chosen saint. Israel is before Jericho, a wailed and fenced city; it is not by power and might, but by faith, that they are to take it" (Adolph Saphir).  

Let us consider the various aspects of faith which were manifested by the believing Israelites on this memorable occasion. 1. The daring of their faith. When Israel crossed the Jordan, they, as it were, burned all their bridges and boats behind them. They were cut off from flight; they had no houses to which they could retire, and no fortress to which they could retreat. They were now in the enemy’ s territory, and victory or death were the only alternatives. To march peacefully and quietly around those walls of Jericho seemed a perilous undertaking: what was to hinder the Canaanites from shooting at or casting down rocks upon them. It was truly an adventure of faith, and it is venturesome faith which God delights to honor. Unbelief is hestitant and timorous, but bold faith is confident and courageous. O to be "strong in the Lord, and in the power of His might."  

There are three degrees of faith. There is a faith which receives, when as empty-handed beggars we come to Christ and accept Him as our Lord and Savior: John 1:12. There is also a faith which reckons, which counts upon God to fulfill His promises and undertake for us: 2 Timothy 1:12. There is also a faith which risks, which dares something for the Lord. This aspect of faith was exemplified by Moses when he ventured to confront the king of Egypt and make known Jehovah’ s demands. This daring of faith was manifested by David when he went forth to engage the mighty Goliath. We see it again in Elijah, when, single-handed, he encountered the host of Jezebel’ s false prophets on Carmel. We see it again when Daniel dared to be cast into the lion’ s den rather than comply with the idolatrous edict of Babylon’ s king. We see it again and again in the journeys and ministry of the apostle Paul, who flinched not before dangers of every imaginable order, that he might make known the unsearchable riches of Christ.  

And in each of the instances mentioned above we behold in the sequel how God honored those trusting and daring hearts. It is venturesome faith which He ever delights to reward. He Himself bids us come to the throne of grace with holy "boldness," that we may find grace to help in time of need. O how this rebukes our timidity and reserve. How few today are prepared to risk anything in the service of our Lord. How little of the courage and daring of our fathers is now in evidence. What a lot of trembling and fearful soldiers are found today in the army of Christ. O how urgent is the need for some Spirit-filled man of faith to go forth and cry in the language of Carey, "Ask great things of God; expect great things from God; undertake great things for God." It is well to look before we leap, but many look so long that they never leap at all!  

2. The obedience of their faith. This appears from a reading of Joshua 6:3, 4 and 6-8: all concerned carried out the Lord’ s instructions to the letter. To do nothing more than walk and walk and walk around the walls of Jericho must have appeared a childish and ridiculous thing; yet the believing remnant complied with the Lord’ s command. God promised to deliver Jericho into their hands: Joshua and his believing fellows rested on His word and carried out His orders. The Lord requires us to use whatever means He prescribes, no matter how unlikely and inadequate they may seem to us. It is true that Divine power overthrew Jericho’ s walls, yet it was also by faith’ s obedience they fell. God had made it known that the manifestation of His power should be via a particular way; it was inseparably connected with certain actions which were to be performed by His people.  

How was Israel to capture that mighty fortress of the Canaanites? Consider their condition! For centuries they had been a nation of slaves. For the last forty years they had been weary wanderers in the wilderness. And now their great leader, Moses, was dead! They were without any military experience, devoid of artillery, and had no trained army. All true; but they were not left to themselves: the living God was for them; and so long as they responded to His revealed will, all went well with them. In like manner God has not left us to our own devisings, but has given us plain and full directions, and He requires us to do the work which He has appointed us in the way He has commanded. Implicit obedience to His orders is absolutely essential if we are to have His blessing.  

Implicit obedience unto the known will of God marked all Israel’ s arrangements for the siege of Jericho. Minute instructions were given them for their strange campaign. They were to march in a certain order, each being required to take the place assigned him. They were to march at a specified hour, and encompass the city a given number of times. At the command of the Lord they were to be silent, and at the command of the Lord they were to shout. There was no room for human scheming, no place for carnal planning, no need for human reasoning as to what should be done. Everything was prescribed for them, and faith’ s obedience was all that was required from them. The orders which God gave to Joshua might have seemed unreasonable and absurd to his men, yet they must be faithfully executed if victory was to be theirs. And as it was then, so it is still. But O how slow we are to learn this lesson.  

Reader, the commands and precepts of God often appear strange unto carnal wisdom. How absurd did God’ s orders appear to the great Naaman, when he was bidden to bathe his leprous body in the Jordan. How contrary to all human ideas was it for God to send the prophet Elijah to be fed for many months by a widow who had naught but a handful of meal and a little oil. How unreasonable it must have seemed to the twelve apostles when Christ bade them tell the great multitude to sit down, and only five small loaves and two little fishes were in sight. And how unreasonable does it appear unto multitudes of professing Christians today when they are told to cast away all the worldly devices which have been brought into the "churches" and substitute fasting and prayer. How slow we are to recognize that it is the obedience of faith which God requires.  

3. The discipline of their faith. "And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout" (Josh. 6:10). Their silence at the beginning was as necessary as their shouting at the finish. Why? These men were the immediate descendants of the greatest grumblers who ever lived. Their fathers complained and murmured until God swore in His wrath they should not enter into His rest.  

How much mischief had been caused if every man had been left free to express his "opinion"! How many would have been ready to advise Joshua what method of strategy to employ. One would have reasoned that the only way to capture Jericho was by starving out its inhabitants through a protracted siege. Another would have suggested the use of ladders to scale its walls. Another would have advocated heavy battering-rams to force a way in. Another would have suggested tunneling under the walls. One and all would have ridiculed the plan which Joshua adopted. Ah, my readers, if the Jerichos which now confront the people of God are to be captured, then not only must the mouths of murmurers be stopped, but all leaning unto our own understanding must be abandoned.  

O how often are the sinews of faith cut by the injudicious and unfriendly criticisms of those who pose as our Christian friends. How often is the man of God hindered by the Christ-dishonoring doubts and carnal suggestion of his fellows. A brother in the Lord, who had been without employment, recently wrote us that he had been rebuked for not making known his needs to his friends. Ah, let us not forget that the very first line which the Holy Spirit gives us in His picture of the "blessed" man is, that he "walketh not in the counsel of the ungodly" (Ps. 1:1). How much mischief is wrought by people perpetually talking of the difficulties in the task confronting us. All real Christian work is beset with difficulties— Satan sees to that!  

The soldiers of Christ must be trained: faith must be disciplined: each one in the ranks of the Lord’ s hosts must learn there is "a time to keep silence and a time to speak" (Ecclesiastes 3:7). The children of Israel were not ordered to go forth in battle array and make any sally upon this garrison of the Canaanites. Instead, in solemn silence, in sacred procession, they were to encompass the city. This was a great trial of faith for such a procedure seemed very unlikely to accomplish the desired end. Not only so, but it would expose them to the contempt of their enemies, who must have sneered at their harmless procession. Yet this was the way which God had ordered: He loves to do great things by contemptible means, that the glory may be His.  

4. The patience of their faith: "By faith the walls of Jericho fell down, after they were compassed about seven days." They did not fall the first day that Israel marched around them, nor the second, nor the third. No, it was not until they had journeyed about them thirteen times, that the power of God was displayed. And why? To test their patience, as well as their faith and obedience; to prove whether they really believed the Lord’ s promise or no, when He enjoined the use of such weak and unlikely means; and to give them a more distinct apprehension that the conquest of Canaan was the Lord’ s, and not theirs. When nothing happened the first twelve times Israel encompassed Jericho, it became the more evident that their enemies would not be overcome by the power of man, but by God.  

Not only the mercy, but the timing of it, is in the hands of God, and therefore are we bidden, "Rest in the Lord, and wait patiently for Him" (Ps. 37:7). Alas, how sadly do we fail at this point. How easily we become discouraged if our Jericho does not fall the first or second time we encompass it: "the vision is yet for an appointed time... though it tarry, wait for it, because it will surely come" (Hab. 2:3). But O how impatient is the flesh. It was at this point that Abraham failed: when Sarah bare not the promised son, he determined to have one by Hagar. It was at this point Moses first failed— taking things into his own hands (Ex. 2:11, 12), instead of waiting God’ s time. "Tarry ye at Jerusalem" was the last word which the Redeemer gave unto the apostles before He ascended.  

"Men ought always to pray, and not to faint" (Luke 18:1). How much we need to take this word to heart: how often we have "fainted" when victory was almost in sight! Ah, we thought that the walls of our Jericho would never fall; but they did, at the appointed time. God is in no hurry, and it is required of us that "he that believeth shall not make haste" (Isa. 28:16). But we find it much harder to wait than we do to believe: that is, probably, the weakest spot in our armor, and the point at which we fail most frequently. Then let us be more definite and earnest in begging the Holy Spirit to work in us the spiritual grace of patience. Let us seek grace to lay hold of that word, "Let us not be weary in well doing: for in due season we shall reap, if we faint not" (Gal. 6:9).  

5. The anticipation of their faith: "So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city" (Josh. 6:20). Our space is nearly exhausted, so we must condense. What we would now particularly observe is that the people shouted before the walls fell down— it was faith expecting the victory. "What things so-ever ye desire, when ye pray, believe that ye receive, and ye shall have" (Mark 11:24). It reminds us of the missionary Moffatt, who labored for years among the Bechuanas and saw not a single seal to his ministry. Some of his far-distant friends in England wrote him saying they wished to make a present, and asked him to specify what it should be. He answered "a communion set." Months after, when it arrived, more than a dozen converted natives sat down with him to remember the Lord’ s death!  

How the whole of Joshua 6 has been recorded for our learning. "The walls of unbelief, superstition, and ungodliness, yield to no earthly armor and power. It is not by compulsion, nor by reasoning; it is not by weapons which this world supplies, that these walls can be destroyed. It is by the Word of God, and by the Word declared in faith. Ministers and people, they who blow the trumpet, and also the people who are with them, are to be united together in the power of God" (Adolph Saphir). Each of us is confronted with a Jericho: whether it be the preacher in the field of service where God calls him to labor, the Sunday-school teacher in the call before her, or the individual Christian who is seeking to overcome some habit or disposition. Remember Joshua, and take courage! If there be the daring, the discipline, the obedience, the patience, and the expectation of faith, the victory is sure in God’ s appointed time.  

Once more we have been shown the wondrous power of real faith to bring to pass that which is beyond mere nature: compare Matthew 17:20, 1 John 5:4; persevering trust and obedience enabled Israel to accomplish what had otherwise been impossible. Again, we have seen that faith in God’ s promise of protection and the use of His appointed means, far surpasses all worldly methods of defense: compare 2 Chronicles 20:20. Contrariwise, we behold what a worthless thing it is to trust in outward and material things: the walls of Jericho were both strong and high, yet they afforded no security against God’ s power— "vain is the help of man." Though God required Israel to use the utmost of their courage, submission, and patience, yet He took it upon Himself to bless their efforts and effect the work of power. Barriers more difficult than the walls of Jericho stand between the Christian and holiness: how are they to be removed? By faith’ s obedience; compare 2 Corinthians 10:4, 5.  

  

  

Combined Bible: Heb 11:31

Faith of Rahab   

(Hebrews 11:31)   

The inestimable value of spiritual faith is strikingly demonstrated in the case we are about to consider. The apostle had cited the faith of such illustrious characters as Enoch and Noah, Abraham and Moses; he had mentioned that of a believing company as they had passed through the Red Sea and had marched around Jericho; now he gives an instance of one who had been a notorious sinner, as though to shame us if our faith falls short of her’ s who had formerly been an harlot. Having shown that the patriarchs, who were so highly venerated by the Jews, were honored by God solely on account of their faith and its fruits, we next behold how an alien woman, belonging to an accursed race, was, because of her faith, adopted into the O. T. Church. "It hence follows that, those who are most exalted are of no account before God, unless they have faith; and that, on the other hand, those who are hardly allowed a place among the profane and the reprobate, are by faith introduced into the company of angels" (John Calvin).  

Rahab was a Canaanite, and therefore by nature "an alien from the commonwealth of Israel" and "a stranger from the covenants of promise." In her conversion and admission into the O. T. Church, she was, in a peculiar manner, both a type and a pledge of the calling of the Gentiles and their reception into the Church of Christ in N.T. times. Thus did coming events cast their shadows before them. In such cases as Rahab and Ruth God gave early intimations that His redemptive purpose was not confined to a single people, but that it would reach out unto individuals among all nations. Their incorporation among the Hebrews was a plain foreshadowment of the "wild olive tree" being grafted in and being made a partaker of "the root and fatness of the (good) olive tree" (Rom. 11:17).  

The salvation of Rahab was a signal instance of the sovereignty of God. "She was not only a Gentile, but an Amoritess, of that race and seed which in general was devoted unto utter destruction. She was therefore an instance of God’ s sovereignty in dispensing with His positive laws, as it seemed good unto Him; for of His own mere pleasure He exempted her from the doom announced against all those of her origin and tradition" (John Owen). Being the supreme Potentate, God is not bound by any law or consideration other than His own imperial will; and therefore does He have mercy on whom He will have mercy, and whom He will He hardens (Rom. 9:18).  

Most blessedly do we also behold here the amazing grace of God. Not only did Rahab belong to a heathen race, but she was an abandoned profligate, a "harlot." In singling her out to be the recipient of His saving favors, God indeed made it evident that He is no respecter of persons. By her own choice she was given up to the vilest of sins, but by the Divine choice she was predestinated to be delivered from that lust which is the most effective in detaining persons under its power, washing her whiter than snow by the precious blood of Christ, and giving her a place in His own family. It is in just such cases that the unmerited favor of God shines forth the more illustriously. There was nothing whatever in this poor fallen woman to commend her unto the favor of God, but where sin abounded grace did much more abound.  

Not only may we behold in Rahab’ s case the exercise of Divine sovereignty and the manifestation of Divine grace, but we may also pause and admire the wondrous working of God’ s power. This is best perceived as we take into careful consideration the almost unparalleled element which enters into her case. Here the Holy Spirit wrought entirely apart from the ordinary means of grace. There were no Sabbaths observed in Jericho, there were no Scriptures available for reading, there were no prophets sounding forth messages from Heaven; nevertheless, Rahab was quickened into newness of life and brought into a saving knowledge of the true God. Let it be duly noted that this woman, who had previously wallowed in open sin, was regenerated and converted before the spies came to her house: their visit simply afforded an opportunity for the avowal and public manifestation of her faith.  

Let us also contemplate the marvelous workings of Divine providence on this occasion. As the two spies, sent forth by Joshua to reconnoiter Jericho, drew near that heathen stronghold, they had no idea that one of God’ s elect sojourned there; and had they been aware of the fact, they had no means of knowing how to locate her in a city of such size. Admire and adore, then, the secret hand of God which directed them to the very house in which His child abode. "The Lord knoweth them that are His," and in the cloudy and dark day He searches them out. The same God who sent Annanias to the street called "Straight" to deliver Saul from blindness, guided the two spies unto the house of Rahab to deliver her from death. In like manner, wherever there is one or more of His elect amid the darkness of heathendom, He sends His Word or His servants to enlighten and edify the same.  

But it is with the faith of Rahab we must be chiefly engaged on this occasion. It will be observed that she is mentioned in Hebrews 11 after the destruction of Jericho, though she "received the spies in peace" before that city was destroyed. The reason for this is because her preservation— which was the fruit of her faith— was after the hosts of Israel had encompassed that city seven days. In seeking to ponder what is recorded in Scripture concerning the faith of Rahab we propose to look separately at the ground, the effect, the nature, the confession, the breadth, the imperfection, and the reward of the same.  

1. The ground of her faith. "Faith cometh by hearing, and hearing by the Word of God" (Rom. 10:17). This does not mean that faith is originated by hearing the Word of God, any more than the shining of the sun imparts light unto the eye; no, faith is imparted by a sovereign act of the Spirit, and then it is instructed and nourished by the Word. In the prophetic song of Moses at the Red Sea it was declared, "The people shall hear and be afraid: sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of Thine arm they shall be as still as a stone; till Thy people pass over, O Lord, till the people pass over, which Thou hast purchased" (Ex. 15:14-16).  

A striking fulfillment of the above prediction is found in the words of Rahab to the two spies: "I know that the Lord hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the Lord dried up the water of the Red Sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you; for the Lord your God, He is God in heaven above, and in earth beneath" (Josh. 2:9-11). This it is which explains the reference in Hebrews 11:31 unto the other inhabitants of Jericho, who perished because they "believed not." The knowledge which they had of God and His wondrous works, through the reports which had reached their ears, rendered them without excuse.  

What has just been before us affords an example of a most solemn fact which is oft repeated: how souls are affected by the Truth, and how quickly the impressions made wear off. The inhabitants of Jericho were deeply stirred by the reports of God’ s judgments upon the wicked; they feared it was their turn next, and their hearts melted within them. How, then, are we to explain the fact that they did not all of them immediately and earnestly cry unto God for mercy? We believe the answer is found in Ecclesiastes 8:11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." As the hosts of Israel encompassed Jericho each day and then returned quietly to their camp, space for repentance was granted its inhabitants; but when six days had passed, and the walls of the city remained as strong as ever, they felt quite secure, and hardened their hearts.  

How, then, are we to account for the difference in Rahab? In this way: with them it was simply the stirrings of conscience and the workings of their natural fears, which soon subsided; but in her case the power of the Holy Spirit had wrought within her: God had "opened her heart," and consequently she "attended unto the things which were spoken" (Acts 16:14). In other words, Rahab had been sovereignly quickened into newness of life, by which she was ca-pacitated unto a saving knowledge of God Himself and the receiving His word with meekness. Thus it was with the Thessalonian saints, whom the apostle reminded, "For our Gospel came not unto you in word only, but also in power and in the Holy Spirit" (1 Thess. 1:5). It is only in such cases that a radical and lasting effect is produced.  

We must learn, then, to distinguish between three things: the Divine gift of faith, the foundation provided for its support, and the assurance that issues for its resting upon that foundation. The gift of faith is imparted at regeneration, being one of the attributes of the new nature: "all men have not faith" (2 Thess. 3:2) because all are not born again. The firm foundation which is provided for faith to rest upon is the sure Word of God: by it alone is faith supported— instructed and fed. The assurance which issues from faith’ s resting upon this foundation is that confidence and certainty which fills the heart when God’ s Word is received implicitly into it. Thus it was with Rahab. Quickened by the Spirit, faith was planted within her soul, hence when the report reached her of God’ s wondrous works, she received it "not as the word of men, but as it is in truth, the Word of God" (1 Thess. 2:13), and therefore did she say, "I know that the Lord hath given you the land."  

2. The effect of her faith. The faith of God’ s elect is a living, energetic principle, which "worketh by love" (Gal. 5:6) and produces fruit to the glory of God. Herein it differs radically from that notional and inoperative faith of frothy professors, which goes no deeper than an intellectual assenting to certain doctrinal propositions, and ends in fair but empty words. That faith which is unaccompanied by an obedient walk and abounds not in good works, is "dead, being alone" (James 2:17). Different far was the faith of Rahab. Of her we read, "Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?" (James 2:25). This does not mean that her good works were the meritorious ground of her acceptance with God, but that they were the evidence before men that a spiritual principle had been communicated to her, the fruits of which justified or vindicated her profession, demonstrating that she was a member of "the Household of Faith."  

In "receiving the spies with peace" she made it manifest that sire had a heart for the people of God, and was ready to do all in her power to help them. That clause of our text which we are now considering summarizes all that is recorded of her kindly conduct unto those two men in Joshua 2. She welcomed them into her home, engaged them in spiritual conversation, made provision for their safety, hid them from danger, and refused to betray them. We believe there is a latent reference to her kindness (as well as to Abraham’ s) in Hebrews 13:1-3, for the word translated "messengers" in James 2:25 is the same as is rendered "angels" in Hebrews 13:2: "Let brotherly love continue, Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Remember them that are in bonds, as bound with them; and them which suffer adversity as being yourselves also in the body." Alas, that so many professing Christians today, instead of heeding this exhortation, are almost ready to rend each other to pieces over every difference of opinion.  

3. The nature of her faith. It was a singular faith. "The city of Jericho was about to be attacked: within its walls there were hosts of people of all classes and characters, and they knew right well that if their city should be set upon and stormed they would all be put to death. But yet strange to say, there was not one of them who repented of sin or who even asked for mercy, except this woman who had been a harlot. She and she alone was delivered, a solitary one amongst a multitude. Now, have you ever felt that it is a very hard thing to have a singular faith? It is the easiest thing in the world to believe as everybody else believes, but the difficulty is to believe a thing alone, when no one else thinks as you think; to be the solitary champion of a righteous cause, when the enemy mustereth his thousands to the battle. Now this was the faith of Rahab. She had not one who felt as she did, who could enter into her feelings and realize the value of her faith. She stood alone. O it is a noble thing to be the lonely follower of despised Truth.  

"Rahab’ s faith was a sanctifying one. Did Rahab continue a harlot after she had faith? No, she did not. I do not believe she was a harlot at the time the men went to her house, though the name still stuck to her, as such ill names will; but I am sure she was not afterwards, for Salmon the prince of Judah married her... You cannot have faith, and yet live in sin. To believe is to be holy. The two things must go together. That faith is a dead faith, a corrupt faith, a rotten faith, which lives in sin that grace may abound. Rahab was a sanctified woman. O that God might sanctify some that are here" (C.H. Spurgeon).  

Her’ s was a self-denying faith. This is seen in her preferring the will of God before the safety of her country, and sheltering these men who were strangers before the pleasing of her fellow-citizens. But it appeared most conspicuously in the venturing of her own life rather than to betray the messengers of Joshua, who were worshippers of the true God. Her action was fraught with the most dangerous consequences to her; but her fidelity to God made her scorn the threatenings of her citizens, the promiscuous events of war, and the burning of her city. Thus, by faith she, in effect, renounced all for God. When He calls us to do so, we must part with all that we hold near and dear in this world. Spiritual faith is best evidenced by acts of self-denying obedience (condensed from T. Manton).  

4. The confession of her faith. This is recorded in Joshua 2:9-11, which shows it was made at the first opening she had. It was quite a comprehensive one: she owned the wondrous works of the Lord, was assured He had given Canaan unto His people, and acknowledged Him as the God of heaven and earth. Thereby she renounced all the idols of the heathen, glorified God with her lips, and illustrated the rule we have in Romans 10:10, "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." Moreover, by placing the scarlet cord in her window, she, as it were, publicly displayed her colors and made it known under whose banner she had enlisted. How her conduct puts to shame those who after a long profession of the truth are ready to tremble at the first approach of danger, and deem it prudence to keep at a safe distance from those who are exposed to persecution.  

"It is in the nature of true, real, saving faith, immediately, or at its first opportunity, to declare and protest itself in confession before men. Our confession is absolutely inseparable from faith. Where men, on some light and convictions, do suppose themselves to have faith, yet, through fear or shame, do not come up to the ways of expressing it in confession prescribed in the scripture, their religion is in vain. And therefore our Lord Jesus Christ, in the Gospel, doth constantly lay the same weight on confession as on believing itself: Matthew 10:33, Luke 9:26. And the fearful, that is, those who fly from public profession in times of danger and persecution, shall be no less assuredly excluded from the heavenly Jerusalem, than unbelievers themselves: Revelation 21:8." (John Owen).  

5. The breadth of her faith. Very blessed is it to note her further word to the spies: "Now therefore, I pray you, swear unto me by the Lord, since I have showed you kindness, that ye will also shew kindness unto my father’ s house, and give me a true token: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death" (Josh. 2:12, 13). Some contracted hearts, in which the very milk of human kindness seems to have congealed, would deem Rahab’ s request highly presumptuous. Personally, we believe that her soul was so overflowing with gratitude unto the Lord for His saving such an abandoned wretch, that her faith now perceived something of the infinitude of the Divine mercy, and believed that such a God would be willing to show grace unto the whole of her family. Nor was she disappointed.  

O that the breadth of Rahab’ s faith may speak unto our hearts. O that the blessed Holy Spirit may fill us with compassion for our unsaved relatives and friends, and stir us up to wrestle with God in prayer on their behalf. It is right that we should desire God to show mercy unto those who are near and dear to us: not to do so, would show we were lacking in natural affection; it only becomes wrong when we ignore God’ s sovereignty and dictate instead of supplicate. It is blessed to observe that He who hath said "according unto your faith be it unto you" and "all things are possible unto him that believeth," responded to Rahab’ s faith, and saved her entire household: though they, of course, only found deliverance by sheltering in the same house with her in which hung the scarlet cord— only under the blood is there safety.  

6. The imperfection of her faith. This appears in the reply which she returned to the king of Jericho (recorded in Joshua 2:3-5) when he sent unto Rahab requesting her to deliver up the two spies. Fearful of their lives, she told lies, pretending she knew not whence men had come, and affirming they were no longer in her house. Such a procedure on her part can by no means be justified, for her answer was contrary unto the known truth. The course she followed resembled the direction which Rebekah gave to her son Jacob: in the general her intent was the fruit of great faith, for it had respect unto the promise of God (Gen. 25:33), but in various details (Gen. 27:6, 7, etc.) it can in no wise be approved. The Lord, in His tender mercy, is pleased to pass by many of the infirmities of His children, when He sees an upright heart and a desire to accomplish His promises. "If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand?" (Ps. 130:3) God bears with much weakness, especially in the lambs of His flock.  

"I observe there was a mixture of infirmity in this act, an officious lie, which cannot be excused, though God in mercy pardoned it. This is not for our imitation, yet it is for our instruction; and it shows us this, that faith in the beginning hath many weaknesses. Those that have faith do not altogether act out of faith, but there is somewhat of the flesh mingled with that of the spirit. But this is passed by out of God’ s indulgence; He accepteth us notwithstanding our sins before faith, and notwithstanding our weaknesses in believing. Before faith she was a harlot; in believing she makes a lie. God doth reward the good of our actions and pardon the evil of them, not to encourage us in sinning, but to raise our love to Him who forgives us so great a debt, receives us graciously, and pardons our manifold weaknesses" (T. Manton).  

It is blessed to see that neither in our text nor in James 2:25 does the Holy Spirit make any reference unto Rahab’ s failure; instead, in both places, He mentions that which was praiseworthy, and to her credit. It is the very opposite with the malevolent world, which is ever ready to overlook the good and reflect only upon the evil of an action performed by a child of God. It is a gracious spirit which throws the mantle of charity over the deformities and defects in a brother or sister in Christ, as it is honoring to God to dwell upon that which His Holy Spirit has wrought in them. If we were quicker to judge ourselves for our own sad failures, we would not be so ready to blaze abroad the faults of our fellows. Let each of us seek grace to heed that exhortation, "Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things" (Phil. 4:8).  

7. The reward of her faith. "By faith the harlot Rahab perished not with them that believed not." The historical account of this is found in Joshua 6:22, 23, "But Joshua had said unto the two men that had spied out the country, Go into the harlot’ s house, and bring out thence the woman, and all that she hath, as ye sware unto her. And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel."  

But not only was Rahab, and the whole of her family, preserved from the burning of Jericho which immediately followed, but as Joshua 6:25 tells us, she "dwelt in Israel." Thus, from being the slave of Satan she was adopted into the family of God; from being a citizen of heathen Jericho she was given a place in the congregation of the Lord. Nor was that all; later, she became the honored wife of a prince in Judah, the mother of Boaz, and one of the grandmothers of David. Her name is inscribed upon the imperishable scroll of sacred history; it is recorded in Matthew 1 among the ancestresses of the Savior— she was one of the mothers of Jesus! From what depths of sin and shame did sovereign grace deliver this poor woman; to what a height of honor and dignity did sovereign grace elevate her. Truly, the rewards of faith are most excellent and glorious.  

  

  

Combined Bible: Heb 11:32

Faith of the Judges   

(Hebrews 11:32)   

In some respects the verse we have now arrived at is the most difficult one in our chapter. It commences the last division of the same. Therein the apostle changes his method of treatment, and instead of particularizing individual examples of faith, he groups together a number of men and summarizes the actings of their faith. The selection made, out of many others who could have been given, is most startling: those whose names we might have expected had been registered on this honor roll are omitted, while others we have never thought of are given a place. The order in which they are recorded seems strange, for it is not that of the chronological. This has puzzled some: one eminent commentator stating "The apostle does not observe strict order, reciting them in haste": which is not to be allowed for a moment, for it ignores the superintending guidance of the Holy Spirit. Again; "the prodigies performed by these men cannot be presented for our emulation": why, then, are they referred to?  

The principle of guidance in the selection of some of the men here mentioned is obviously that of sovereign grace: no otherwise can we account for the passing over of such illustrious characters as Caleb and Deborah, Hannah and Asaph, and the inclusion of Jephthah and Samson— in the latter the free favor of God was more conspicuously displayed. The order in which they are mentioned is not that of time, but of dignity, for Barak lived before Gideon, Jephthah before Samson, and Samuel before David: God reckons those most excellent who bring forth the best fruits of faith— the more we excell in faith, the more God will honor us. Where faith shines the brightest the least are accounted the greatest, and the last become first; then how we should labor daily for an increase of faith.  

Five of the six men named in our text were judges who ruled over Israel, though they came from very humble callings. From this we may learn that faith is a spiritual grace suited not only unto the temple, but also to the judicial bench and throne; that it is needed not only by those who occupy positions in the private walks of life, but also by those who fill public office. Governors equally with the governed require to have a true faith in the living God: instead of disqualifying them for the discharge of their important duties, it would be of inestimable value to them— enabling them to face difficulties and dangers with calmness, inspiring with courage, endowing with wisdom, and preserving from many temptations which confront those in high places. He who is blest with a spiritual faith will have lowly thoughts of himself, as had Barak, Gideon, and David.  

Remarkable achievements are credited to the men whose names are now before us. As we read the historical account of them in the book of Judges we may well marvel at them, but it is only as we view them in the light of what is said here in Hebrews 11 that we shall understand them aright. Other men besides these have vanquished lions, put armies to flight, and subdued kingdoms; yet their deeds proceeded from a very different principle. The mighty works of men chronicled in the Old Testament are given for a higher purpose than the indulging of our love of the sensational. The exploits of Gideon and Barak, Samson and David, are only recorded in Holy writ as they were wrought by faith: thus the Holy Spirit honors His own work.  

One prominent feature which distinguishes many of the extraordinary performances of men of God set down in Scripture from the prodigies done by men of the world is, that the Holy Spirit moved the sacred historians to faithfully register the infirmities under which faith so often wrought and the weakness which preceded it. The faith of these men was very far from being perfect, either in degree, stability, or unmixed purity. Like ours so often is, their faith was mingled with fear, oppressed by unbelief, hard beset by carnal reasonings. We have only to read through the 6th of Judges to see that the faith of the first one named in our text was painfully slow in exercise, though by grace, it was afterward mighty in execution. They were men of like passions with us, and from that fact we may take comfort— not in sheltering behind the same, but by refusing to despair when our faith is at a low ebb.  

One thing which is common to all the individuals mentioned in our text is that the history of each of them was cast in a day of great spiritual declension. The time in which they lived is described at length in the book of Judges. Following the deaths of Moses and Joshua, Israel grievously departed from the Lord: cast off His law, worshipped the idols of the heathen, and "every man did that which was right in his own eyes"  

(Judg. 21:25); darkness covered the earth, and gross darkness the people. Yet even in those days God left not Himself without witness: inexpressibly blessed is it to behold the faith of individuals shining in the midst of a failed testimony; that here and there was a lamp maintained, illuminating the surrounding darkness. Nor is the number here specified without significance for to the six individuals mentioned are linked the "prophets" (who also ministered in seasons of apostasy), making seven in all— telling of the completeness of the provision made by the grace of God.  

Thus we may see how that Hebrews 11, which describes at length the Life of Faith, would have been incomplete had no notice been taken of those times when Israel so grievously departed from God. It was during seasons of great spiritual darkness and gloom that faith wrought many of its mightiest works and achieved some of its most notable victories. For faith is not dependent on favorable outward conditions; it is sustained and energized by One who is infinitely superior to all circumstances. What is mentioned in our text and the verses which immediately follow, is recorded for our encouragement. We too are living in a day when Christendom is in a sad state, when there is widespread departure from God and His Word, when vital and practical holiness is at a low ebb. But the arm of the Lord is not waxed short, and they who lean hard upon it shall be sustained and enabled to do exploits in His name.  

"And what shall I more say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthath, of David also, and Samuel and of the prophets" (verse 32).The apostle had already given abundant proof that "faith is the substance of things hoped for, the evidence of things not seen" (verse 1), and had shown that "by it the elders obtained a good report" (verse 2); yet he had by no means said all which might be given on the subject. Numerous and notable examples of the power and fruits of faith had been advanced, and many others might still be cited; but it would not be convenient to enumerate each instance of faith recorded in the O.T. To have done so, would extend the epistle beyond due limits: so we now have a bare mention of the names of others, followed by a description in general terms of the effects of their faith.  

The characters which we are now to contemplate, like the apostles of Christ, and in smaller measure the reformers at the close of the "Dark Ages," were extraordinary men, specially raised up by God in times of crisis, for the good of His Church and the benefit of the commonwealth. This needs to be carefully borne in mind, or otherwise we shall view them in a false perspective. Their calling was extraordinary, and so were their performances. They were endowed with uncommon powers, and supernaturally energized for their particular tasks. That which distinguished them from men like Caesar, Charlemagne and Napoleon, was that they were men of faith. It is not that the apostle by any means commends all that they did, or that he excuses their manifold imperfections, which cannot be vindicated; he makes mention here only of their faith.  

Gideon was raised up by God at a time when Israel’ s fortunes were sunk to a low ebb. Three judges had preceded him, delivering the people of God from the hand of their enemies; but a fourth time they had apostatized, and now they were groaning under the servitude of the Midianites. So great was the number of those who had invaded their territory, that they "left no sustenance for Israel" and "Israel was greatly impoverished because of the Midianites" (Judg. 6:4, 6). But that was not the worst: the worship of Baal prevailed to such an extent among the favored covenant people of God, that to oppose it was considered a criminal act, deserving of death (Judg. 6:28-30). Nevertheless God had promised "the Lord shall judge His people, and repent Himself for His servants, when He seeth that their power is gone" (Deut. 32:36), and now, once again, He was about to make good this word.  

To be delivered from the dire situation which now faced Israel, called for a "mighty man of valor," and such was Gideon, as we learn from the language in which the angel of the Lord first addressed him (Judg. 6:12). But something more than natural courage and daring was required in the one whom the Lord would employ— he must be an humble man of God, that the glory might rebound unto Him alone. In order to that, the instrument had first to be prepared for the tasks to be performed— the servant fitted for the service he must do. "God must first do His work with Gideon, before Gideon could do his work for God. To accomplish this, God makes the wine-press of Joash to be to Gideon what He made the backside of the desert to be to Moses" (E.W.B.). The servant of God must first be made to feel his weakness, before he is taught that all-sufficient strength is available for him in the Lord. Thus it was with Gideon; thus it is still.  

It is blessed to observe the Lord’ s dealings with Gideon: He now said "Jehovah is with thee" (Judg. 6:12). This was to exercise his heart, which is ever the prime requisite. Aroused, Gideon enquired, "Oh my Lord, if the Lord be with us, why then is all this befallen us? and where be all His miracles which our fathers told us of?" etc. (verse 13). Second "the Lord looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee!" (verse 14). It is at this point so many interpreters go astray in their understanding of this incident. The saint’ s "might" is in realized helplessness: "For when I am weak, then am I strong" (2 Cor. 12:10). That word of Jehovah’ s was designed to bring Gideon to the consciousness of his own utter inability to deliver Israel from the yoke of the Midianites.  

The instrument must be experimentally fitted ere the Lord will employ it in His service; and the first part of this fitting process is to empty it of self-sufficiency that it may then be thoroughly dependent upon Himself. Gideon’ s "might" consisted in conscious weakness, and as soon as that was realized he would be forced to believe the Lord’ s declaration "Thou shalt save Israel." That was the word addressed to his heart, and was the foundation on which his faith was to rest. Gideon now asked, "Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father’ s house" (verse 15): the Divine arrow had hit its mark, as Gideon’ s humble confession attests.  

The Lord has only one response unto acknowledged helplessness: "Surely I will be with thee, and thou shalt smite the Midianites as one man" (verse 16). How blessed! When faith truly realizes this, it exclaims, "I can do all things through Christ which strengtheneth me" (Phil. 4:13). From that assuring word of the Almighty Gideon knew that he had "found grace" in His sight, and asked for a sign: "Not because he doubted, but because he believed; not to prove the truth of Jehovah’ s word, but because he would prove the truth of Jehovah’ s grace, in the acceptance of his offerings which he proposed to go and fetch:" verses 17, 18 (E.W.B.).  

Next, Gideon prepared and presented his offering (verse 19), and was bidden to place the same upon a rock (verse 20). This was followed by a miracle, fire issuing from the rock and consuming the offering, by which he "obtained witness" that he had found grace in Jehovah’ s sight— the supernatural fire denoting his acceptance with God, filling him with awe and terror. Immediately the Lord quieted his heart with, "Peace be unto thee; fear not: thou shalt not die" (verse 23): thus did he receive Jehovah’ s blessing: that Gideon’ s faith laid hold of that benediction is very evident from the next verse, "Then Gideon built an altar there unto the Lord, and called it Jehovah-shalom"— "The Lord send peace."  

The heart of Gideon being now fitted and established, God gave him his first commission: "Take thy father’ s young bullock, even the second bullock of seven years old, and throw down the altar of Baal that thy father hath, and cut down the grove that is by it: And build an altar unto the Lord thy God upon the top of this rock, in the ordered place; and take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down" (verses 25, 26). Such definiteness of language at once evidenced to Gideon that he had to do with One who knew everything— the bullocks his father had, and their very ages. Like his father Abraham, Gideon believed God and obeyed His command, for we read that, "It came to pass the same night... Gideon took ten men of his servants and did as the Lord commanded." At this distant date, his action may seem to us trivial, but the sequel shows that Gideon acted at the imminent peril of his life: "Then the men of the city said unto Joash, Bring out thy son, that he may die: because he hath cut down the altar of Baal, and because he hath cut down the grove that was by it" (verse 30).  

The immediate sequel supplied a much more severe testing of Gideon: "Then all the Midianites and the Amalekites and the children of the East were gathered together, and went over, and pitched in the valley of Jezreel" (verse 33). Enraged at the overthrow of the altar of Baal, the Midianites gathered their forces together and with their allies came up against Israel for battle. It is to be expected that Satan will wax furious when his territory is invaded and the Lord is magnified in the place where he has reigned supreme: that is why it so often follows that when a Christian has done his duty, it seems as though he has only made bad matters worse, by increasing his troubles. Then it is that he is sorely tempted to regret he has been so ‘ radical’ in his conduct and to effect a compromise. Such a temptation is to be steadfastly resisted. More; the increasing troubles which faithfulness brings upon him, are to be regarded as a golden opportunity for further exercises and acts of faith. Thus Gideon acted, and so should we.  

We cannot now enter into a detailed comment upon the response made by Gideon to the open menace of the Midianities, and all that is recorded of him in Judges 6-8, but we commend those chapters unto the careful pondering of the reader. Let him carefully note, first, that "the Spirit of the Lord came upon Gideon" (Judg. 6:34), which supplies the key to all that follows: safeguarding the glory of God (preventing us from ascribing the honor to Gideon), and furnishing the vital word of instruction for our own hearts. We cannot overcome Satan nor refuse his temptation in our own strength. We cannot increase faith, or even maintain it in exercise, by any resolution of mind or act of our own will. We cannot achieve victories to the praise of our God by our own faithfulness. It is only as we are strengthened with might by the Holy Spirit in the inner man, that we are furnished for the battle against the forces of evil; and that strength is to be definitely, diligently, and trustfully sought.  

The infirmities of Gideon appear in that he imagined he must head a large army if the Midianites were to be vanquished: it was only little by little that his heart was instructed, and the lesson was learned that God is not dependent upon numbers. His repeated request for confirmatory signs (Judg. 6:36-40) also shows us that it is not all at once the saint learns to walk by faith and not by sight. But the Lord is long-suffering to us-ward, and bears with our infirmities when the heart is truly upright before Him. He granted Gideon the signs requested, though that is no guarantee He will do so for us; and He corrected his notion that a large force was needed: only a small fragment was employed— "by the three hundred men that lapped will I save you" (Judg. 7:7). Then, when Gideon believed the Lord and obeyed His orders, this word was given, "Arise get thee down unto the host, for I have delivered it into thine hand" (Judg. 7:9), which was completely verified in the sequel. Thus did the Lord use and work mightily by one who was poor and little in his own eyes (Judg. 6:15), and who "did as the Lord had said unto him" (Judg. 6:27).  

Barak. Time (or space) fails us to enter into a full consideration of his history and exploits, so we must condense. Barak was raised up by God near the close of the twenty years when Jabin the king of Canaan "mightily oppressed the children of Israel" (Judg. 4:3). Deborah was acting as judge at that time— proof of the terribly low state into which the covenant people had fallen (cf. Isaiah 3:12); though she was not a "judge" in the proper sense of the term (see Judges 4:3 and carefully compare Judges 2:18), but a "prophetess," and therefore a mouthpiece of God. It was through her that the Lord spake to Barak, saying "Hath not the Lord God of Israel commanded, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Napthali and of the children of Zebulun? And I will draw unto thee to the river Kishon Sisera, the captain of Jabin’ s army, with his chariots and his multitude; and I will deliver him into thine hand" (Judg. 4:6, 7): that was to be the ground of Barak’ s faith, that was the sure promise which described the thing to be "hoped for." The infirmity of Barak is seen in Judges 4:8, but the obedience of his faith appears in Judges 4:10. A further word was given to him, "Up, for this is the day in which the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee!" (Judg. 4:14): he "heard," "believed," and obeyed, and a great victory was secured. It was by faith in God’ s promise that Barak went forth against the enormous army of Sisera and vanquished the same.  

Samson. Many mighty deeds are recorded of him in the book of Judges, such as his rending to pieces a lion, as though it had been a kid; his slaying of a thousand Philistines, single-handed, with the jawbone of an ass; his carrying of the gates of Gaza and their posts on his shoulders up a steep hill; his bursting asunder the strongest cords when bound by his enemies; his overturning the pillars on which stood the great temple of Dagon. How, then, did Samson perform these prodigies? By faith. In the O.T. it is said, "the Spirit of the Lord came upon him," but that does not mean he was involuntarily impelled by a Divine power, like a hurricane carries things through the air blindly and unwittingly. No, the Spirit deals with men not as stocks and stones, but as moral agents; enlightening their minds, controlling their hearts, inclining their wills, and supplying physical strength for whatever tasks God allots.  

"Faith cometh by hearing," and in Samson’ s case he "heard" through his parents the promise which God had made concerning him: "he shall begin to deliver Israel out of the hand of the Philistines" (Judg. 13:5). The strength of his mother’ s faith comes out beautifully in 13:23, where, quieting the fear of her husband, she said, "If the Lord were pleased to kill us, He would not have received a burnt offering and a meat offering at our hands, neither would He have showed us all these things, nor would as at this time have told us such things as these." Brought up in the strong faith of his parents, Samson believed what he "heard" from God through them, grew up in the confidence of the same and conducted himself accordingly. His last act was his greatest and best, furnishing the strongest evidence of his faith in God and being of most profit to His church. After being so sorely chastened for his sins, and considering the situation he was then in, it called for no ordinary confidence in the Lord to do what is recorded in Judges 16:28-30.  

Jephthah. By calling, Gideon was a farmer, Barak a soldier, Samson a religious Nazarite, while David was the youngest of his family and despised by his brethren; Samuel was first used by God while still a child; thus we may see how God delights to use lowly and weak instruments. But more striking still is the case now before us: Jephthah was one of dishonorable birth, a bastard (Heb. 11:1, 2) which the law excluded from the congregation of the Lord (Deut. 23:2). Yet God, in an especial and extraordinary manner conferred His Spirit upon Jephthah and advanced him to the highest dignity and function amongst His people and prospered him exceedingly. From this we may learn that no outward condition, be it ever so base, can serve as a hindrance to God’ s grace. That he was a man who feared the Lord is clear from Judges 11:9, 10. His message to the king of Ammon (Judg. 11:14-27) shows that he believed what was recorded in the Scripture of Truth: he ascribed Israel’ s victories to the Lord (verses 21, 23) and called on Him to judge between Israel and Ammon (verse 27); and Jehovah rewarded his faith by delivering the Ammonites into his hand. His fidelity and perseverance in the faith is seen in the keeping of his vow of banning his daughter to continual virginity.  

David. There is little need for us to attempt here an enumeration of the many works and fruits of his faith, nor to point out how often unbelief wrought within and through him. We agree with John Brown that it is likely the Holy Spirit has particular reference in our text unto David’ s victorious combat with Goliath, when, quite a youth, and totally inexperienced in the arts and guiles of warfare, armed only with a sling and a few pebbles, he engaged in open fight the mighty giant of the Philistines, who was a veteran in the field and heavily armed for the duel. How are we to explain David’ s temerity and success? In this way: he had received a revelation from God (as 1 Samuel 17:46, 47 plainly intimates), he rested on the same with implicit confidence, and acted accordingly. By faith he ventured; by faith he overcame.  

Samuel. "The event to which we are disposed to think it most probable, from its miraculous character, that the apostle refers, is that recorded in 1 Samuel 12:16-18: ‘ Now therefore stand and see this great thing, which the Lord will do before your eyes. Is it not wheat-harvest today, I will call unto the Lord, and He shall send thunder and rain; that ye may perceive and see that your wickedness is great, which ye have done in the sight of the Lord, in asking you a king. So Samuel called unto the Lord; and the Lord sent thunder and rain that day: and all the people greatly feared the Lord and Samuel.’ A revelation was made to Samuel that the Divine power was to be put forth in connection with certain words which he spoke. He believed that revelation; he spoke the words, and the event followed" (John Brown).  

The Prophets. They too exemplified the power of faith, both in what they did and in what they suffered. By faith they were enabled to achieve and to endure what otherwise they could not have achieved or endured. They delivered nothing but what they received: hence the frequency of their announcement, "Thus saith the Lord." They concealed nothing they had received: though it was a "burden" to them (Mal. 1:1, etc.), and though they knew full well their message would be most unpalatable, they faithfully delivered the Word of God. They were undaunted by the people’ s opposition, setting their face as a flint (Ezek. 3:8, 9). They humbly submitted to God’ s requirements: Isaiah 20:3, Jeremiah 27:2, Ezekiel 4:11, 12. They wrought mighty works, especially Elijah and Elisha. All these things manifested the efficacy and might of a real faith in the living God. "Lord, increase our faith."  

  

  

Combined Bible: Heb 11:33-34

Achievements of Faith   

(Hebrews 11:33, 34)   

True faith performs a prominent part in all experimental godliness. Where there is a total absence of the grace of faith, a man is without God and without hope in this world; but where that spiritual principle exists, if only in the very small degree, there has taken place a wondrous and miraculous change. The one who is the subject of it may not, for a time, understand its nature; but instead, make the greatest mistakes about it; nevertheless, that change is no less than one passing from death unto life. "If ye have faith as a grain of mustard-seed" (Matthew 17:20): that little grain has a principle of life in it, and contains in embryo the future plant; so with the implanting of the principle of grace in the heart— it will yet develop into, or rather be consummated in, Glory.  

It behooves each one of us to take diligent pains in ascertaining the origin of our faith. There are various kinds of faith spoken of in the Scriptures: there is a dead faith, a demon’ s faith, a fancied and forced faith, a creature and presumptuous faith— all of which are to be dreaded, for they come not from above. But spiritual faith is Divine in its origin: "it is the gift of God" (Eph. 2:8). True faith is no offspring of nature, but has a celestial birth: "every good and every perfect gift is from above, and cometh down from the Father of lights" (James 1:17). Spiritual faith is the heart’ s persuasion of the Truth of God, and is produced in us by the almighty creative power of the Holy Spirit, when He applies the Word in life-giving energy to the soul.  

Now this faith is not only Divinely-communicated, but it is Divinely-sustained. Spiritual faith is neither self-sustained nor man-sustained. It does not support itself, nor does its possessor support it. It depends entirely upon God. Alas, alas the "faith" of the vast majority of professing Christians, instead of being of this self-helpless nature, fills them with a deceiving self-ability. Nothing is so dependent upon God in Christ; nothing so utterly unable to live without the Spirit’ s supporting power, as that faith which He Himself produces in the heart. But the "faith" of multitudes today is of a totally different nature, and we might accommodate and apply to them those words of Paul’ s, "Now ye are full, now ye are rich, ye have reigned as kings"— but without the Spirit.  

This faith is not only Divinely-given and Divinely-sustained, but it is also Divinely-energized: it acts only by the quickening power of God. "Without Me," said Christ, "ye can do nothing" (John 15:5); then, certainly, without His enablement we cannot act faith upon Himself or His promises. But a spurious faith, springing up out of mere nature, self-made and self-supporting, is also a self-acting one. The possessors of it can believe when they like, as they like, and what they like. There is Christ, they can lay hold of Him. There are His promises: they can appropriate them. There are His offices: they can act faith upon them. Alas, such ability savors nothing of the faith which God gives to His people, and which causes them to lie at the footstool of His mercy as humble supplicants.  

This faith is also Divinely-increased: "Lord, increase our faith" (Luke 17:5). But let it be pointed out that such an "increase" does not render the Christian less dependent upon the Spirit of God— that would be a miserable increase: like the prodigal son getting his portion of goods and setting up for himself. Nor is it such an increase that now remains at one level, always acting with a certain power, always in the same lively exercise. Far from it; real Christians know from painful experience how often their faith is at a low ebb, and when apparently the most needed, is the worst crippled in its actings. Nor is it such an increase that its possessors should necessarily be conscious of it. Moses knew not that his face shone. Most probably the centurion and the Canaanitish woman little thought that they had "great faith." Sometimes those who have the most faith feel they have very little, if any at all; while sometimes those who have little, say they are rich and increased with goods.  

In what, then, does an increase of faith consist? Is not the Christian’ s growth, as a believer, a growth in a true, living, spiritual, experimental knowledge of himself as a sinner, and of God in Christ as the Father of mercies? Faith is fed by knowledge: not by mere notions in the brain, for those only feed a false and presumptuous confidence; but by a spiritual and Divine knowledge. As this knowledge increases, faith increases; as this knowledge is confirmed in the soul, faith is confirmed and strengthened. "Blessed is the man whom Thou chastenest, O Lord, and teachest him out of Thy law" (Ps. 94:12). Again; "He led him about, He instructed him" (Deut. 32:10): God leads into a great variety of circumstances, and in these circumstances He causes His people to receive instruction. In that way they learn the truth in an experimental manner, and what they receive from the Word is confirmed more and more unto them. In that way they learn the vanity of the world, the fickleness of the creature, the depravity of their own hearts.  

Now this Divinely-given and Divinely-supported faith is renewed or stirred into exercise by the operations of the Holy Spirit, and brings forth fruit "after its own kind"; that is, fruit which is spiritual in its nature and supernatural in its character. In other words, faith is an active principle: it "worketh by love" (Gal. 5:6). As it is energized by its Giver, it produces that which mere human nature is utterly incapable of producing. An unmistakable proof of this is seen in our present verses, where we read, "Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens" (Heb. 11:33, 34).  

There are two ways in which the remarkable contents of these verses may be considered: according as we look at their letter in a natural way, or according as we ponder them with an anointed eye. Water will not rise above its own level: the heart of the natural man being a stranger to spiritual things, cannot discern them when they are spread before him— that is why the majority of the commentaries are so largely devoted to the historical, grammatical, and geographical details of Scripture. There is an historical allusion in each clause of our text, but what the true Christian desires, is to know the spiritual purport and the practical application of them unto himself. Only thus do the Scriptures become a living Word unto him. This is what we have sought to keep steadily in mind as we have passed from verse to verse of Hebrews 11, and which we will endeavor to be occupied with now.  

"Who through faith subdued kingdoms." The opening word takes us back to the list of worthies mentioned in the preceding verse, and here we are supplied with an enumeration of some of the wonderful works performed by them: nine fruits of their faith are mentioned— compare the nine-fold "fruit of the Spirit" in Galatians 5:22, 23. Therein we behold once more the marvelous and miraculous efficacy of a spiritual faith. "These instances are taken from things of all sorts to show that there is nothing of any kind whatever wherein we may be concerned but that faith will be useful and helpful" (John Owen). No matter what our lot may be— "pleasing or painful"; no matter what station we are called to fill— high or low; no matter how formidable or difficult the obstacles which confront us, "All things are possible to him that believeth" (Mark 9:23).  

"Through faith subdued kingdoms." The word here used for "subdue" means "to fight or contend, to enter into a trial of strength, of courage on the field, to prevail in battle." The historical allusion is to the exploits of Joshua and David: "Joshua subdued the kingdoms in Canaan, and David subdued those which were around that country, such as Moab, Ammon and Syria; and they both subdued these kingdoms through believing" (J. Brown). The important point to recognize is that the "kingdoms" here "subdued" were those which sought to prevent the people of God (Israel) from entering into and enjoying their rightful inheritance. Now let us spiritualize that fact. The Christian has been begotten "unto an inheritance" (1 Pet. 1:3, 4): that "inheritance" is to be enjoyed now, by faith, for "faith is the substance of things hoped for, the evidence of things not seen." But there are powerful enemies seeking to harass and hinder us, and they must be "subdued."  

There are two principal "kingdoms" which the Christian is called upon to "subdue": one is within himself, the other without him— the "flesh" and the "world." It was to the former of these that the apostle had reference when he said, "But I keep under my body, and bring it into subjection" (1 Cor. 9:27). The same task is set before the Christian: "For as ye have yielded your members servants to uncleanness and to iniquity, unto iniquity, even so now yield your members servants to righteousness unto holiness" (Rom. 6:19). The "flesh" or sinful nature within us must be "subdued," or it will certainly slay us— bring about our eternal undoing: "For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live" (Rom. 8:13).  

"He that is slow to anger is better than the mighty, and he that ruleth his spirit than he that taketh a city" (Prov. 16:32). Does the reader exclaim, Such a task is a hopeless one! Joshua might have said the same when he first set foot in Canaan, and found it occupied with a powerful and hostile people. And, my reader, Joshua did not "subdue" them in a day, nor in a year! No, it was accomplished little by little. It meant fierce fighting, it meant the exercise of much courage and patience, it meant surmounting varied discouragements; but at the end God crowned his labors with success. And remember that it was by faith he "subdued kingdoms." Ah, faith looks to God and draws vigor and strength from Him. True, I am weak and impatient in myself, yet "I can do all things through Christ which strengtheneth me" (Phil. 4:13).  

There is also a "kingdom" without, which the Christian must "subdue," or else he will be destroyed by it: "Know ye not that the friendship of the world is enmity with God" (James 4:4). And how is the "world" to be "subdued?" 1 John 5:4 gives us the answer: "This is the victory that overcometh the world, our faith." Sweetly is this signified in the Song of Solomon: "Who is this that cometh up from the wilderness?" (Song 8:5). Here the child of God, though toiling and struggling, worn and weary, is represented as rising above the world. And how is this accomplished? How is it that the spouse of Christ is enabled to rise above the immense hindrance of "the lust of the flesh, the lust of the eyes, and the pride of life"— those things which are "in the world" (1 John 2:16)? She is seen "leaning upon her Beloved" (Song 8:5). As He is our object, the world loses its power over us; as He is our strength, we get the victory over it.  

"Wrought righteousness." In their narrower sense, these words signify "to execute judgment, to enforce the laws of justice:" the historical reference would then be to such passages as Joshua 11: 10-15, 1 Samuel 24:10, 2 Samuel 8:15. But in its wider scope "wrought righteousness" means the living of a holy life: "Lord, who shall abide in Thy tabernacle? who shall dwell in Thy holy hill? He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart" (Ps. 15:1, 2). "In every nation he that feareth Him, and worketh righteousness, is accepted with Him" (Acts 10:35). "Righteousness" signifies up to the required standard; and to work righteousness means, walking according to the rule of God’ s Word: "Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets" (Matthew 7:12).  

Now right actions must spring from right principles and must be performed with right ends, if they are to be acceptable to God. In other words, they must issue from a living faith and have in view the glory of God. It is the absence of faith and the substituting of self-interest for the honor of the Lord, which is the cause of all the injustice and oppression in the world today. But let it now be carefully noted that "subdued kingdoms" precedes "wrought righteousness." This order is unchanging: evil must be hated before good can be loved (Amos 5:15), self must be denied before Christ can be followed (Matthew 16:24), the old man must be put off before the new man can be put on (Eph. 4:22-24). In other words, the "flesh" must be mortified before the "spirit" can be manifested.  

"Obtained promises," or secured the blessings promised. God assured Joshua that he should conquer Canaan, Gideon that he should defeat the Midianites, David that he should be king over all Israel. But outwardly, tremendous difficulties stood in the way of the accomplishment of those things, yea, apparent impossibilities prevented them. Gideon was put upon a great improbability when he was commanded to take but three hundred men, fall upon and destroy an immense host. David and his little company seemed to be no match for the armed forces of Saul, and after his death, for years the throne seemed as far away as ever. But where there is a real trust in the living God the most formidable difficulties may be overcome.  

"Obtained promises." Ah, it is one thing to hear and read about the wonderful things which the faith of others secures, but what about your own experience, dear reader? You may sincerely think that you believe in and are resting upon the sure promises of God, but are you obtaining a fulfillment of them in your own daily life? Are the blessings set forth in the promises actually in your possession? Are you securing the things promised? If not, is the reason to be found in your failure to heed what here precedes? Before "obtained promises" comes "subdued kingdoms" and then "wrought righteousness." We must not expect to "obtain" the precious things set before us in the promises until we definitely and diligently set about the subjugation of the flesh, and walk according to the rules of God’ s Word— regulating our conduct by its precepts and commands.  

"Stopped the mouths of lions." The historical reference is, of course, to Daniel in the den. It shows again the marvelous power of faith. This comes out clearly in Daniel 6:23: "So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God." But how far may this be of help to us? Is the answer far to seek? There are ferocious people, as well as fierce animals! There are savage oppressors and persecutors who seek to intimidate, if not destroy, the mild and harmless Christian. True, yet they should not terrify us, still less spoil our testimony, by causing us to hide our light under a bushel. Daniel would not be forced into compromising by the threat of the lions of Babylon, nor should we be by the menacing looks, words, and actions of the world’ s lions today. Say with one of old, "I will trust and not be afraid."  

"Stopped the mouths of lions." Why it almost looks as though faith were omnipotent! What cannot real faith do! We dare not set any limitations to it, for faith has to do with the living God, and nothing is too hard for Him. Ah, dear reader, faith lays hold of the Almighty, and not until your faith learns to do that, is it of much worth. Is the Lord God a living reality to you, or do you have but a theoretical knowledge of Him? The ultimate reference in our text is to him of whom it is said, "The devil, as a roaring lion, walketh about, seeking whom he may devour" (1 Pet. 5:8). His mouth is opened against many a child of God, uttering lies, telling him that his profession is an empty one. Have you learned to "stop his mouth?" Do his false accusations no longer terrify you? Does he now find it useless to thus harass you any longer? It all depends: "stopped the mouths of lions" is preceded by "obtained promises"!  

"Quenched the violence of fire." The reference is to the three Hebrews in Babylon’ s furnace. It shows the efficacy of faith to rest upon the power of God in the face of great danger, yea, before what seemed to be certain death. Those three Hebrews resolved to perform their duty, no matter what the event, committing themselves unto the disposition of a sovereign God, with full persuasion of His power to do whatever He pleased, and which would be most for His glory. Such an exercise of faith appears very, very marvelous to us. Ah, let it be fully borne in mind that Daniel and his fellows trusted God in times of peace and prosperity, as well as in seasons of peril and adversity. If we live by faith, it will not be difficult to die by faith.  

"Quenched the violence of fire." A twofold spiritual application may be made of these words. First, we read of "the fiery darts of the wicked" (Eph. 6:16), and these are to be "quenched" by "taking the shield of faith." If we are subduing kingdoms, working righteousness, and obtaining promises, neither the mouth of the lion will be able to intimidate us, nor the temptations of the devil overcome us. Second, we read of faith which is "tried with fire" (1 Pet. 1:7) or fierce afflictions: this fire (like Babylon’ s) is not "put out," but its "violence" or power to injure, is "quenched." If the soul cleaves to God naught can harm it. It is faith, and not water, which quenches the fire: behold the martyrs singing amid the flames!  

"Escaped the edge of the sword." The historical reference is to such passages as 1 Samuel 18:4, 1 Kings 18:10, 19:1-3, Jeremiah 39:15-18: in several of which it seems as though those eminent servants of God escaped from danger more by fear than by faith— by fleeing from those who threatened their lives. The life of faith is many-sided, and care needs to be taken to preserve the balance: to keep from mere passivity on the one hand, and from fanatical presumption on the other. While the Christian is to walk by faith, yet there is wrestling (Eph. 6:12) and fighting to be done (1 Tim. 6:12); we are to seek grace and develop all heroic virtues, such as courage, valor, hardness (2 Tim. 2:3), and endeavor by Divine aid to overcome everything which hinders us entering into God’ s best. On the other side, the Christian must not refuse the use and aid of all lawful means in times of danger: "when they persecute you in this city flee ye into another" (Matthew 10:23)— to refuse to do so, is not faith, but presumption.  

"Escaped the edge of the sword." What is the deeper meaning of this? Our minds at once turn to Hebrews 4:12, "The Word of God is quick and powerful, and sharper than any twoedged sword": confirmation of this is found in the fact that the Greek of our text reads "Escaped the edges of the sword." But how is the Christian to "escape" the edges of the Spirit’ s Sword? By being in practical subjection to the precepts of Scripture, walking in communion with God. It is when we get into a backslidden state and give way to the lusts of the flesh, that the Word condemns our ways, pierces our conscience, and strikes terror to our hearts. God does not wound or afflict "willingly" (Lam. 3:33), but only when our conduct is displeasing to Him. If our hearts be right with God, His Word will strengthen and comfort, rather than cut and wound us. If we judge ourselves for all that is wrong, the Sword will not smite us; when we fail to, the Word searches and convicts us. Note Revelation 19:15, where the same figure of the "sharp sword" is seen in Christ’ s mouth as he comes forth to destroy His enemies!  

"Out of weakness were made strong." In those words there may be a latent reference to Samson in the dosing scene of his life, but most probably the historical allusion is unto Hezekiah. In 2 Kings 20:1 we are told that Hezekiah was "sick unto death," and then that he prayed unto the Lord, which was in marked contrast from Ahaziah (2 Kings 1:2) and Asa (2 Chron. 16:12). 2 Kings 20:3 is much misunderstood: the key to it is found in 1 Kings 2:4. Hezekiah was conscious of his integrity, and sincere desire to please God, but he had no son to succeed him to the throne, and therefore did he here call to mind His promise. The Lord responded to his faith, restored him to health, added fifteen years to his life, and gave him a son.  

"Out of weakness were made strong." It is not simply that "the weak were strengthened," but "out of weakness were made strong," the emphasis being upon an extremity of feebleness. It shows us that the vigor of faith is not dependent upon health of the body! It is written "The prayer of faith (not the "anointing" of the "elders") shall save the sick" (James 5:15 and cf. Philippians 2:27). But our text is not to be restricted to physical "weakness;" God is able to make the doctrinally and spiritually weak to stand: Romans 14:4. The secret of the Christian’ s strength lies in maintaining a consciousness of his weakness (2 Cor. 12:10). The trouble is that as we grow older, most of us grow more independent and self-sufficient. The fact is that the oldest Christian has no more strength in himself than he had when he was but a "babe in Christ." Just so soon as we fail to feel and acknowledge before God our personal weakness, do we fail to prove the sufficiency of God’ s grace! Seek strength from Him daily.  

"Waxed valiant in fight." Probably the reference is to Samson (Judg. 15:15) and David. The phrase signifies that these heroes of faith refused to be intimidated by the might and number of their enemies; undaunted by the great odds against them, they refused to give way to a spirit of cowardice, and entered into a pitched battle against their foes: compare Deuteronomy 31:23, Joshua 1:7, Psalm 3:6, Acts 4:29. Once again we would stress the importance of the order here: "waxed valiant in fight" is preceded by "out of weakness were made strong!" and that in turn by "escaped the edge of the Sword"! May we not easily perceive here why it is that we are so quickly and so frequently overcome by our spiritual foes?  

"Turned to flight the armies of the aliens." Such passages as Joshua 10:1-10 and 2 Samuel 5:17-25 may be consulted for typical illustrations of what is here in view, carefully bearing in mind that while the power of God, giving success to the efforts of Joshua and David, was the efficient cause of their victories, yet instrumentally, it was "through faith" they were wrought. The path of faith is one of conflict because the Adversary contests every step of the way. The chief reason why the individual Christian experiences so little victory in his spiritual warfare, is because his faith is so little in exercise. And we may add, the chief reason why the Church collectively is failing so lamentably to "turn to flight the armies of the aliens" is because there is so much jealousy and strife among its own members!  

  

  

Combined Bible: Heb 11:35-36

Pinnacle of Faith   

(Hebrews 11:35, 36)   

In His lengthy but most blessed description of the Life of Faith the Spirit of God has, in Hebrews 11, passed from one phase of it to another, exhibiting to our view its many-sidedness. But there was one other aspect thereof which required to be delineated in order to give completeness to the whole, and that we have designated the "pinnacle" of faith, for to suffer for God, to meekly endure whatever affliction He is pleased to put upon us, to lay down our lives for the sake of His Truth if called upon to do so, is the highest point which faith can reach. Therefore, in the text which is now to engage our attention, He moved the apostle to pass on to an entirely different sort of the fruits of faith from those mentioned in the preceding verses, and shows us the power of faith to support the soul under sufferings, even the acutest afflictions to which the human mind and body can be subjected.  

"For hearing of these great and glorious things, they might be apt to think that they were not so immediately concerned in them. For their condition was poor, persecuted, exposed to all evils, and death itself, for the profession of the Gospel. Their interest, therefore, was to inquire, what help in, what relief from faith they might expect in that condition? What will faith do where men are to be oppressed, persecuted and slain? Wherefore, the apostle, applying himself directly unto their condition, with what they suffered, and further feared on the account of their profession of the Gospel; he produceth a multitude of examples, as so many testimonies unto the power of faith in safe-guarding and preserving the souls of believers under the greatest sufferings that human nature can be exposed unto" (John Owen).  

Not only were these instances of the sufferings of the O. T. saints pertinent to the circumstances the Hebrew Christians of Paul’ s time were in, but we too need to be informed of what faith in God and fidelity to His Truth, may entail. At the outset of the Christian life, we are bidden to first sit down and "count the cost" (Luke 14:28), which means that we are required to contemplate those sufferings which the following of Christ is likely to involve, and it is well that we should frequently remind ourselves that "we must through much tribulation enter into the kingdom of God" (Acts 14:22). It is criminal silence on the part of any servant of God to conceal from his hearers that a true profession of the name of Christ will necessarily bring down upon us not only the scorn and opposition of the outside world, but also the hatred and persecution of the false religious world. "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you" (1 Pet. 4:12).  

The Lord Jesus Christ dealt openly in this matter, and plainly made known what was likely to befall those whom He called to follow Him, and expressly affirmed that He would admit none into the ranks of His disciples save those who denied themselves, took up their cross, and engaged to undergo all sorts of sufferings for His sake and the Gospel’ s. He deceived none with fair promises of a smooth and easy passage through this world. So too does His faithful apostle, in the verses which are to be before us, after setting before the Hebrews some of the grand and glorious achievements which the faith of their predecessors had wrought, now remind them of others who were called upon to exercise their faith in the greatest miseries that could be undergone. Great trials and sore afflictions are to be expected in the path of faith. The Savior Himself encountered them, and sufficient for the disciple to be as his Master.  

"All the evils here enumerated, did befall the persons intended, on the account of their faith, and the profession thereof. The apostle does not present unto the Hebrews a company of miserable, distressed creatures, that fell into that state through their own default, or merely on the account of a common providence, disposing their lot in this world into such a state of misery, as it is with many; but all the things mentioned, they underwent merely and solely on the account of their faith in God, and the profession of true religion. So as that their case differed in nothing from that which they might be called unto" (John Owen).  

But not only were these sufferings encountered in the path of fidelity to God, but it was the exercise of faith which enabled those O.T. worthies to patiently and spiritually endure them. Faith is a grace which draws down from Heaven whatever blessing of God is most needful to the saint, and therefore does it stand him in as good stead in the night of adversity as in the day of prosperity. Faith is a new-creation principle in the soul, which not only energizes its possessor to perform exploits, but it also enables him to hold his head above the dark waters when floods threaten to drown him. Faith suffices the Christian to face danger calmly, to continue steadfast in duty when menaced by the most foreboding outlook, to stand his ground when threatened with sorest sufferings. Faith imparts a steadfastness of purpose, a noble courage, a tranquility of mind, which no human education or fleshly efforts can supply. Faith makes the righteous as bold as a lion, refusing to recant though horrible tortures and a martyr’ s death be the only alternative.  

Faith gives its possessor patience under adversities, for by faith he sees them in a scriptural light and bears them by the enabling strength of Christ. How good and profitable is a sanctified affliction, but then only is it sanctified to us when faith is "mixed with" it. When faith is not in exercise, the heart is occupied with the things which are seen and temporal: only the creature’ s hand or the creature’ s treachery is viewed, and peevishness and resentment prevail; or worse still, we are tempted to entertain hard thoughts against God, and to say "the Lord has forsaken me, the Lord has forgotten me." But when the Spirit renews us in the inner man, and faith becomes active again, how differently do things then appear! Then we take ourselves to task and say, "Why art thou cast down O my soul, hope thou in God."  

It belongs entirely unto the sovereign pleasure of God to order and dispose the outward conditions through which His Church passes upon earth; seasons of prosperity and times of adversity are regulated by Him as He deems best. Eras of peace and security and eras of persecution and peril are interchangeable, like day and night, summer and winter. Yet God does not act arbitrarily. It was not until after Abraham left Bethel and its altar, and journeyed southward (Egypt-wards) that there arose a famine in the land (Gen. 12:8-10). It was only when Israel "forsook the Lord God of their father... and followed other gods," that His anger was kindled against them, and "He delivered them into the hands of spoilers that spoiled them, and He sold them into the hands of their enemies round about" (Judg. 2:11-14). It was only when men "slept" that He suffered the Enemy to sow "tares" among the wheat (Matthew 13:25). It was after Ephesus left her "first love" that the Smyrnean era of persecution was experienced (Rev. 2:4 and 9, 10). And it is because so many of the professing servants of God repudiated His law during the previous generation, that we are now plagued with a reign of lawlessness in the church, home, and state.  

God will not be mocked, and in His righteous government He visits the iniquities of the fathers upon their children, and hence it is that seasons of prosperity are followed by seasons of adversity. Yet during these seasons of adversity, whether they take the form of spiritual dearth or of physical peril, the godly remnant who sigh and cry because of the abominations which are found in what are termed the public "places of worship," or who meekly endure the persecutions of hypocritical professors or of the openly ungodly world, are no less acceptable with God, and are as precious in His sight as those whose lot was previously cast in times of the greatest earthly felicity.  

The darker the night, the more evident the few stars twinkling between the clouds. The more awful be the state of professing Christendom as a whole, the more suitable is the background for the children of God to display their colors. The fiercer be the opposition made against a spiritual faith, the grander the opportunity for bringing forth its choicest fruit. There is no higher aspect of faith than that which brings the heart to patiently submit unto whatever God sends us, to meekly acquiesce unto His sovereign will, to say "the cup which my Father hath given me, shall I not drink it?" (John 18:11). Oftentimes the faith which suffers is greater than the faith that can boast an open triumph. "Love beareth all things" (1 Cor. 13:7), and faith when it reaches the pinnacle of attainment declares, "though He slay me, yet will I trust in Him."  

"There is as much glory unto a spiritual eye, in the catalogue of the effects of faith that follow, as in that which went before. The church is no less beautiful and glorious when encompassed, and seemingly overwhelmed with all the evils and dreadful miseries here recounted, than when it is in the greatest peace and prosperity. To look, indeed, only on the outside of them, gives a terrible undesirable prospect. But to see faith and love to God, working effectually under them all, to see comforts retained, yea, consolations abounding, holiness prompted, God glorified, the world condemned, the souls of men profited, and at length triumphant over all; this is beautiful and glorious . . .  

"It may also be observed that the apostle takes most of these instances, if not all of them, from the time of the persecution of the church under Antiochus, the king of Syria, in the days of the Maccabees. And we may consider concerning this reason: 1. That it was after the closing of the canon of the Scripture, or putting of the last hand unto writings by Divine inspiration under the O. T. Wherefore, as the apostle represented these things from the notoriety of fact then fresh in memory, and it may be, some books then written of those things, like the books of the Maccabees, yet remaining: yet as they are delivered out unto the church by him, they proceeded from Divine inspiration. 2. That in those days wherein these things fell out, there was no extraordinary prophet in the church. Prophecy, as the Jews confess, ceased under the second temple. And this makes it evident that the rule of the Word, and the ordinary ministry of the church, is sufficient to maintain believers in their duty against all oppositions whatever. 3. That this last persecution of the church under the O.T. by Antiochus, was typical of the last persecution of the Christian church under antichrist; as is evident to all that compare Daniel 8:10-14, 23-25; 11:36-39 with that of the Revelation in sundry places. And indeed the martyrologies of those who have suffered under the Roman antichrist, are a better exposition of this context than any that can be given in words" (John Owen).  

"Women received their dead raised to life again" (verse 35). Some have complained because this clause is not placed at the end of verse34, urging that it belongs there much more appropriately than it does at the beginning of verse 35, being a fitting climax to the miraculous achievements of faith enumerated in verses 33, 34. While it be true that the particular item here before us belongs to the same class of miracles found in the preceding verse, yet personally we regard it as suitable for placing at the head of what follows in verses 35-38, for it forms a suitable transition from the one to the other. And in this respect: those women passed through the sufferings of a sore bereavement before they had their beloved children restored to them— a reward for their kindness unto God’ s servants.  

"Women received their dead raised to life again." The historical reference is to what is recorded in 1 Kings 17:22-24 and 2 Kings 4:35-37. How those remarkable cases show us once more that there is nothing too hard or difficult for faith to effect when it works according to the revealed will of God! But what is the spiritual application of this unto us today? Is it not faith’ s seeking the Spirit’ s renewal of languishing graces? the practical heeding of that word "Strengthen the things that remain, that are ready to die" (Rev. 3:2)! Or, to take a more extreme case, is it not a word of hope to the backslidden Christian, who has to all appearances lapsed back into a state of unregeneracy? Is it not faith’ s response to that word (addressed to Christians) "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light" (Eph. 5:14)!  

"And others were tortured, not accepting deliverance" (verse 35). It is very touching to remember that the hand which first penned those words had taken a prominent part in inflicting torture upon the saints of God (Acts 8:3, 9:1), but, by grace, he was now a sharer of them (2 Cor. 11:24-27). The word "torture" here signifies "were racked": those O.T. saints were fastened to a device and then a wrench was turned which caused their joints to be pulled out of their sockets— a method of torture frequently resorted to by fiendish Romanists when seeking to force Protestants to recant. By this fearful form of suffering the graces of God’ s people were tested and tried.  

"Not accepting deliverance." It was offered to them, but at the price of apostasy. Two alternatives were set before them: disloyalty to the Lord, or enduring the most excruciating suffering; surrender of the Truth, or being tortured by devils in human form. Freedom from this torture was offered to them in return for forsaking their profession. This is expressly affirmed of Eliezer and his seven brethren in 2 Maccabees. Yea, they were not only offered freedom from tortures and death, but promised great rewards and promotions, which they steadfastly refused. The principal design of Satan in setting torture before God’ s saints is not to slay their bodies, but is to destroy their souls. Space has always been given to the victim for consideration and recantation: entreaties have been mingled with threats to induce a renouncing of their profession.  

Thus, the real test presented was, which did these saints of God esteem more highly: the present comfort of their bodies or the eternal interests of their souls? Let it be remembered that they were men and women of like passion with us: their bodies were made of the same tender and sensitive flesh as ours are, but such was the care they had for their souls, so genuine was their faith and hope in a better resurrection, that they listened not to the appeals and whinings of the outward man. The same issue is drawn, though in another form, today: alas, what countless millions of people lose their souls eternally for the temporary gratification of their vile bodies. Reader, which do you esteem the more highly: your body or your soul? Your actions supply the answer: which receives the more thought, care and attention; which is "denied," and which is catered unto?  

"Not accepting deliverance." The word for "deliverance" here is commonly translated "redemption" in the N. T.: its usage in this verse helps to a clearer understanding of that important term, and emphasizes the difference between it and "ransom." "Ransom" is the paying of the price which justice requires, but "redemption" is the actual emancipation of the one for whom the price was paid. These saints refused to accept a temporal "redemption" or "deliverance," because to have done so on the terms it was proffered to them would have meant the renunciation of their profession, apostasy from God. It was "through faith" they made this noble decision; it was love for the truth, which caused them to hold fast that which was infinitely dearer to them than an escape from bodily suffering. They had "bought the Truth," at the price of turning their backs on the world and their former religious friends, and bringing down upon themselves the scorn and hatred of them. And now they refused to "sell the Truth" (Prov. 23:23) out of a mere regard to bodily ease.  

"Not accepting deliverance, that they might obtain a better resurrection": that last clause shows the ground of their steadfastness. The primary force of the expression here is a figurative one, as the verse as a whole clearly shows: they were offered a "resurrection" on the condition of their recantation, namely a "resurrection" from reproach to honor, from poverty to riches, from pain to ease and pleasure— it was a "resurrection" from the physical torture which threatened them: compare Hebrews 11:19. But their hearts were occupied with something far, far better than being raised up to earthly comforts and honors; their faith anticipated that morning without clouds, when their bodies would be raised in glory, made like Christ’ s, and taken to be with Him forever. It was the hope of that which supported their souls in the face of extreme peril and sustained them under acutest sufferings.  

"That they might obtain a better resurrection." In passing, let it be noted that God had set before the Old Testament saints the hope of resurrection— they were not nearly so ignorant as the dispensationalists make them out to be, in fact were far wiser than most of our moderns. Resurrection has always been the top-stone in the building of faith (Job 19:25, 26), that which promised eternal reward, and that which gave life unto their obedience. A further proof of this fact is found in Acts 24:14-16: the faith of the "fathers" embraced "a resurrection of the dead, both of the just and of the unjust." That glorious resurrection will more than compensate for any bodily denials or bodily sufferings which the Christian makes or experiences for Christ’ s sake.  

"And others had trial of mockings, and scourgings, yea, moreover of bonds and imprisonments" (verse 36). This verse supplies further details of what some of the O.T. saints were called upon to suffer for their fidelity to the Truth, sufferings which have been frequently duplicated during this Christian era. We are here informed of the various methods which the enemies of God employed in the afflicting of His people; no stone was left unturned in their persevering and merciless efforts to produce a denial of the Faith. While these things are harrowing to our feelings, yet they also serve to make manifest the sufficiency of Divine grace to support its recipients under most painful trials, and should evoke thanksgiving and praise unto Him that is able to make the weak stand up under the fiercest assaults of the Enemy.  

"And others had trial of mockings." Let us, when we are reproached for Christ’ s sake and ridiculed because of our adherence to God’ s truth, call to mind that this was the mildest form of suffering which many who went before us on the pilgrim path were called upon to endure! The sneers and unkind words of our foes are not worthy of a pang in comparison with the far sorer pains which other believers have had to bear. It has ever been the portion of God’ s servants and people to be derided, reproached, and insulted: see Galatians 4:29, 2 Chronicles 36:16, Jeremiah 20:7, Lamentations 3:14; and my reader, if we are not being "mocked"— sneered at, scoffed at— it is because we are too lax in our ways and too worldly in our walk. Human nature has not changed; Satan has not changed; the world has not changed; and the more Christlike is our life the more shall we drink— in our measure— of the cup He drank from.  

"And scourgings." The reference is to the lashings of their backs with whipcords of wire, which were most painful to experience, for they lacerated the flesh, drew blood, and macerated the body. It was not only a painful form of suffering, but a most humiliating one as well, for "scourgings" were reserved for the basest and most degenerate of men. The Lord Jesus was subjected to this form of ignominy and suffering from His enemies (Matthew 27:26), and so also were His apostles (Acts 5:40, 16:23). It is true that we are now (for the immediate present) spared these corporeal "scourgings," but there is such a thing as being lashed by the tongue and harrowed in our minds; nevertheless, happy are we (Matthew 5:10-12) if we are so honored as to experience a little fellowship with the sufferings of Christ. But let us see welt to it that we do not retaliate: ponder carefully and turn into earnest prayer Psalm 38:12-14; 1 Peter 2:21-23.  

"Yea, moreover of bonds." The reference is to cords, chains, manacles and fetters, binding them fast, so that they could not run away. In this item we see how "the excellent" of the earth (Ps. 16:3) were basely dealt with as though they had been the vilest of malefactors. Does your heart go out in pity to them, dear reader? Ah, what if you are "bound" even now with something far, far worse than outer and material ropes and chains! Multitudes are held fast by habits they cannot break; their souls are fettered by iniquities from which they cannot free themselves. Sin has taken them captive, and has full dominion over them. Has it over you? Or, has Christ set you free— not from the hateful presence of indwelling sin, but from its reigning power. Daily ought we to pray and strive against everything which limits us spiritually.  

"And imprisonments," which was the lot commonly apportioned to robbers and murderers. Here again we see the saints of God treated as the off-scouring of the earth, and let it be remembered that the prisons of those days were of a far different order from the comfortable buildings in which criminals are now incarcerated. One has only to read the experience of Jeremiah 38:11-13 to get some idea of the meaning of this word in our text: God’ s children were thrown into dark and damp dungeons, far below the level of the earth, unheated, unpaved, un-illuminated. One cannot read this clause in our text without thinking of dear Bunyan. Ah, my reader, nothing but a real faith in the living God could have enabled those believers to have remained faithful unto death. The whole of the verses which have been before us, exhibit the efficacy and sufficiency of a spiritual faith to endure the worst that men and devils could inflict upon its favored possessors. Is yours only an easy-chair "faith"?  

  

  

Combined Bible: Heb 11:37-38

Pinnacle of Faith   

(Hebrews 11:37, 38)   

There has been no greater instance of the degeneracy of human nature and its likeness to the Devil than in the fearful fact that so many who have occupied prominent positions— magistrates, ecclesiastical dignitaries, kings and emperors— were not content to take the bare lives of true worshippers of God by the sword, but invented the most fiendish methods of torture to destroy them. That educated men and women in high places, that those professing the name of Christ, should conduct themselves like savages, that their rage against the "excellent of the earth" should express itself in such villainy and inhumanity, is a most dreadful demonstration of human depravity when the hand of God is withdrawn. With what infinite patience does the Most High bear with the vessels of wrath fitted to destruction!  

But why should God allow many of His dear children to encounter such terrible experiences? Among other answers, the following may be suggested. First, for the more thorough trial of His champions, that their faith, courage, patience, and other graces, might be more manifest. Second, to seal or ratify more plainly the Truth which they profess. Third, to encourage and strengthen the faith of their weaker brethren. Fourth, to give them more sensible evidence of what Christ endured for them. Fifth, to cause them to perceive the better the torments of Hell: if those whom God loves are permitted to endure such grievous and painful trials, what must we understand of those torments which the wrath of God inflicts upon those whom He hates!  

The teaching of Scripture upon the various reasons why God calls upon His children to suffer at the hands of the openly wicked, or, as is more often the case, from those professing to be His people, is full of valuable instruction, and calls for prayerful pondering. One of the advantages gained from such an exercise is the plainer perception of the very real and radical difference there is between that spiritual and supernatural faith which is possessed by God’ s elect, and that notional and natural faith which is all that millions of empty professors have. Should it please God to remove His restraining hand and permit open and fierce persecution to once more break forth upon the true followers of the Lamb, the difference just mentioned would be made apparent, for "When tribulation ariseth because of the Word," the stony-ground hearer is soon "offended" (Matthew 13:21), or, as Luke 8:13 expresses it "fall away." But different far is it with the good-ground hearer.  

"The trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory at the appearing of Jesus Christ" (1 Pet. 1:7). That faith which is "the gift of God" endures to the end. The testing of that faith, the fiery trial thereof serves the better to make manifest the Divine origin of it: only that faith which has come from God is able to endure the testing of God. Just as it is in the furnace that genuine gold is most quickly distinguished from tinsel, so it is under sore trials that the difference between spiritual and natural faith becomes the more apparent. Like much of the imitation jewelry of the day, the creatures-faith of empty professors, may look more glittering, be more bulky, and have more attraction for the outward eye, and be better calculated to adorn its possessor, than does the genuine faith of God’ s elect, which is often small in size, dull in appearance and lacking in attractiveness to the human beholder.  

Yes, dear reader, it is the fiery trial which puts to the proof the kind of faith we really possess. Let the two faiths— that natural faith which man originates, and exercises by an act of his own will, and that spiritual faith which is the gift of God and which man can no more exercise of himself than he can create a world— be placed side by side in the crucible; let the burning flame try which is the genuine metal; let the hot fire play around them both, and the false faith (like imitation gold) will soon melt away into a shapeless mass of base metal; but the true faith will come forth uninjured by the fire, having lost nothing but what it could well spare— the dross with which it has been mixed. See that fact strikingly and solemnly adumbrated in Daniel 3: the furnace of Babylon harmed not the three Hebrews who were cast into it— it merely destroyed their bonds; but it consumed the Babylonians (verses 22)!  

Let it be duly noted that in 1 Peter 1:7 the apostle, when comparing faith with gold, accredits to the former a higher value: it is "much more precious than of gold that perisheth." Gold, though its genuineness may be proved by enduring the test of fire, is yet a perishing thing— a thing of the earth, a thing of time. That gold for which men toil so laboriously and sell their souls to acquire, is of no avail on a deathbed, still less will it stand any in good stead in the Day of Judgment! At death it has to be left behind, for none can take it with him into the next life. Then how much more precious is that faith which, instead of, like gold, leaving its possessor under the wrath of God, will be "found unto praise and honor and glory at the appearing of Jesus Christ!"  

But the point to which we would now direct special attention is that it is not so much the faith itself as "the trial of faith" which is more precious than of gold which perisheth. This is clear to the spiritual mind: trials and temptations are the means which God employs to make manifest to the soul the reality and strength of that faith which He bestows, for there is in every trial and temptation an opposition made to the faith which is in the heart, and trial and temptation, so to speak, threatens the life of faith. How so? Because under the trial, God, for the most part, hides Himself: the light of His countenance is no longer visible, His smile is overcast by a dark providence. Nevertheless, He puts forth a secret power which upholds the soul, otherwise it would sink into utter despair, be swallowed up by the power of unbelief. Here, then, is the conflict: the trial fighting against faith, and that faith against the trial.  

Now then in this trial, under this sharp conflict, in this hot furnace, the spiritual and supernatural faith is not burned or destroyed, but instead, grips firmly the promise, and the faithfulness of Him who has given it. And thus trial of faith becomes exceedingly precious. It is "precious" to its possessor when its genuineness is made the more manifest to him. It is "precious" in the sight of God’ s people, who discern it, and derive strength and comfort from what they witness in the experience of a fellow-saint who is thus tried and blessed. It is "precious" in the sight of God Himself, who crowns it with His own manifest approbation and puts upon it the seal of His approving smile. But above all things it will be found "precious" at the final appearing of the Lord Jesus in glory, for then He "will be admired in all them that believe" (2 Thess. 1:10).  

To suffer the hardest things as well as to do the greatest, is all one to faith. It is equally ready for both when God shall require; and it is equally effectual in both, as God shall strengthen. The performing of spectacular exploits and the enduring of terrible affliction, differ almost as much to the flesh as do Heaven and Hell, but they are one to faith when duty calls. This is very evident from the section of Hebrews 11 which is now before us (verses 33-38), the closing portion of which is about to engage our attention. At the beginning of this section we are furnished with a list of the marvels which were wrought by a God-given faith: at the close thereof we are given a list of fearful sufferings and privations which were patiently and courageously borne by a God-sustained faith. The latter, as much as the former, demonstrates the supernatural character of that faith which is in view throughout our chapter; yea, forms a most glorious climax thereto.  

We say that the fearful sufferings experienced by God’ s people form a blessed climax in the Spirit’ s unfolding of the Life of Faith: those sufferings mark, in fact, the pinnacle of its attainments. Why so? Because they make manifest a heart that is completely subject to God, that bows submissively to whatever He is pleased to send, which has been so completely won to Him that torture and death are deliberately chosen and gladly preferred to apostasy from Him. A "Meek and quiet spirit" is of "great price" in the sight of God (1 Pet. 3:4), and nothing more plainly evidences the meekness of the Christian— his lying passive as clay in the hands of the Potter— as faith’ s willing acceptance of whatever lot our Father sees fit to appoint us. To be faithful unto death, to have unshakable confidence in the Lord, though He suffers us to be slain, to trust Him when to sight and sense it seems He has deserted us, is the highest exercise of all of faith.  

Ere closing these introductory paragraphs, let us seek to point out the various actings of faith in times of danger, trial, and persecution.  

First , faith recognizes that "the Lord God omnipotent reign-eth" (Rev. 19:6), that He is on the throne of the universe, and "doeth according to His will in the army of Heaven, and among the inhabitants of the earth: and none can stay His hand" (Dan. 4:35). Yes, dear reader, a spiritual faith perceives that things do not happen by chance, but that everything is regulated by the Lord God. Second , faith recognizes that everything which enters our lives is ordered by Him who is our Father, and that our enemies can do nothing whatever against us without His direct permission— the Devil could not touch Job nor sift Peter until he first obtained leave from the Lord! Oh what a sure resting-place is there here for the troubled and trembling heart. Third , faith recognizes that, no matter how fiercely Satan may be permitted to rage against us, or how sorely men persecute, their malicious efforts will be made to work together for our good (Rom. 8:28).  

Fourth , by mixing itself with God’ s promises, faith obtains present help, strength and consolation from God. It derives peace and comfort from that sure word, "When thou passeth through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned, neither shall the flame kindle upon thee" (Isa. 43:2). It counts upon the assurance "God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make a way to escape, that ye may be able to bear it" (1 Cor. 10:13). Finally, faith looks away from the present conflict, and views the promised rest. It anticipates the future reward, and as it does so, is assured that "the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us" (Rom. 8:18). Such are some of the workings of faith when God’ s children are called upon to pass through the furnace.  

"They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; Of whom the world was not worthy: they wandered in deserts, and in mountains, and in dens and caves of the earth" (verses 37, 38). These verses continue the list of sufferings begun in verse 35. They enumerate the various kinds of persecution to which many of the O. T. saints were subjected. They are of two types: first, such as fell under the utmost rage of their enemies, enduring a martyr’ s death; second, such as to escape death, exposed themselves to great miseries which were undergone in this life.  

It may be helpful at this point for us to raise the question, How are such dreadful sufferings to be harmonized with the Divine promises of temporal blessings on those whose ways please the Lord? Dispensationalists are very fond of emphasizing the temporal character of the O.T. promises, imagining that the promises of the N.T. are of a greatly superior character. In this they err seriously. On the one hand, the verses which are now under consideration describe the temporal experiences of some of the most eminent of the O.T. saints; on the other hand, the New T. expressly affirms godliness has "promise of the life that now is, and of that which is to come" (1 Tim. 4:8). The answer to our opening query is very simple: such promises as those in Deuteronomy 28:1-6 (which still hold good to faith!) are to be understood with two exceptions: unless our sins call down Divine chastisements, or unless God is pleased to make trial of our graces by afflictions.  

"They were stoned." This form of death was appointed by God Himself to be inflicted upon notorious malefactors: Leviticus 20:2, Joshua 7:24, 25. But our text has reference to the Satanic perversion of this Divine institution, for here it is the enemies of God inflicting this punishment upon His beloved and faithful people. "The devil is never more a devil nor more outrageous, than when he gets a pretense of God’ s weapons into his own hands" (Owen). Stephen, the first Christian martyr, suffered death in this form. It is touching to remember that the one who first penned our text, himself "consented" to the stoning of Stephen (Acts 8:1): later he himself was stoned at Lystra.  

"They were sawn asunder." This was a barbarous method of execution which the later Jews seemed to have learned from the heathen. There is no record in Scripture of anyone being put to death in this way, though tradition says Isaiah ended his earthly career in this manner. That some of the heroes of faith perished in this way is clear from our text, evidencing the malice of the Devil and the brutal rage of persecution. Their endurance of such torture demonstrates the reality and power of the Spirit’ s support, enabling them to remain true to God, and in the midst of their agonies sweetly commit their spirits into His hands, to the astonishment of their murderers. How this should stir us up to bear patiently the far smaller trials we may be called upon to encounter.  

"Were tempted." This may be considered two ways, as pointing to an aggravation of their sufferings, or as referring to a separate trial of faith; we will take it in both respects. First, as signifying an intensification of their other trials, the reference would be to their persecutors setting before them the promise of relief upon their repudiation of the Truth— liberty at the price of perfidy. The baits of immunity and advancement were offered to them on the condition that they would abandon their strictness and join the ranks of the loose livers of that day. We believe that our text also includes the temptings of Satan, seeking to fill their minds with doubts as to God’ s goodness and power, urging them to recede from the stand they have taken. Because they remained resolute, refusing to yield to the insidious demands of their persecutors, they were cruelly butchered.  

"Were tempted" may in the second place, be contemplated as referring to that life of ease and pleasure which worldly advancement and riches might provide. History solemnly records that numbers of those who courageously endured long and cruel imprisonment (and other sore trials) for the Truth’ s sake during the reign of the papist and bloody queen Mary of England, yet upon the accession of Queen Elizabeth were freed, elevated to high places, and obtaining much wealth and power, denied the power of godliness and made shipwreck of faith and a good conscience. But those in our text were possessed of a faith like unto that of Moses (Heb. 11:24-26), and therefore were enabled to withstand the powerful temptations of the world. Poverty, dear reader, is often sent by God upon His people as a merciful means of delivering them from the dangerous snares which wealth entails.  

"Were slain with the sword": there is probably a double reference here. First, to the sword of violence, when persecutors in their fury fell upon the servants and people of God, butchering them for their fidelity: see 1 Samuel 22:18, 21, 1 Kings 19:10. Second, the sword of justice, or rather injustice, the law being enforced against the saints. Probably this form of death is mentioned last to signify the multitude of martyrs who by their blood sealed up the Truth: literally rendered our text reads, "they died in the slaughter of the sword," which denotes the insatiable thirst of the persecutors and the large number which they felled. Papists have exceeded pagans herein: witness their cruel massacres in France and other places: well may the Holy Spirit represent the whore Babylon as being "drunk with the blood of the saints" (Rev. 17:6).  

"They wandered about in sheepskins and goatskins," which means they were hounded out of their homes, and forced to go forth and exist as they might, without any settled habitation. "They were driven out to share the lot of wild animals, and were reduced to wear their skins, instead of clothes woven by man. This form of suffering is mentioned here, to show, on the one hand, the cruelty of religious persecution; and, on the other hand, the mighty sustaining power of faith. What power indeed is this! It was not merely the compulsion such as that which enforced the wandering of society’ s outlaws. It was rather the deliberate choice like that of Moses (verses 24-26). Any day, any one of these wanderers could have rejoined their fellowmen, enjoyed their society, and shared their comforts; but they preferred this lot to apostasy" (E.W.B.)  

"Being destitute, afflicted, tormented." These terms set forth the variety and intensity of the sufferings experienced by the homeless saints. "Destitute" means they were deprived of the ordinary necessities of life, and further signifies they were denied the kind assistance of relatives and friends: they were driven forth without the means of subsistence and were beyond the reach of succor from all who cared for them. "Afflicted" probably has reference to their state of mind: they were not emotionless stoics, but felt acutely their sad condition. No doubt the Enemy took full advantage of their state and injected many unbelieving and harassing thoughts into their minds. "Tormented" is rather too strong a word here: we understand the reference to be unto the ill-treatment they met with from the unfriendly strangers encountered in their wanderings, who regarded them without any pity and evilly treated them.  

"Of whom the world was not worthy." This parenthetic clause is brought in here for the purpose of removing an objection: many might suppose that these despised wanderers were only receiving their just due, as not being fit to live in decent society. To remove this scandal the apostle put the blame where it rightly belonged, affirming that it was society which was unworthy of having the saints of God in their midst. In its wider aspect, the "world" here takes in the whole company of the ungodly; but in its narrower sense (that of the context), it has reference to the apostate "world"— all history, sacred and secular— is harmonious on this point: the most merciless, conscienceless, cruel, and inveterate persecutors of God’ s elect have been religious people!  

"Of whom the world was not worthy." Here we see the difference between God’ s estimate and that of unregenerate religionists concerning the Children of Faith. God regards them as "the excellent" of the earth in whom is His "delight" (Ps. 16:3). "A true believer by reason of his union with Christ, and of the abode of the Spirit of sanctification in him, is worth more than a million of worlds; as a rich and precious jewel is more worth than many loads of filthy mud" (W. Gouge). The excellency of saints appears also in the benefit and blessings which they bring to the places where they reside: they are the "salt of the earth," though the corrupt multitude around them realizes it not. Their presence stays the hand of Divine judgment (Gen. 19:22), brings down blessing (Gen. 30:27), and their prayers secure Divine healing (Gen. 20:17). How little does the world realize how much it owes to those whom they hate so bitterly!  

"They wandered in deserts, and in mountains, in dens and caves of the earth." Not only were they without a settled habitation, but they were compelled to resort to desolate places and the dens of wild beasts, in order to escape the fury of their foes. The word for "wandering" here is different from the one used in the previous verse: there it signifies to go up and down from house to house, or town to town, in hope of finding succor; but in which they were disappointed. Here the term denotes a wandering in unknown territory, going (like a blind man) they knew not whither: it is the term used of Abraham in verse 8, and of Hagar in Genesis 21:14, and of wandering sheep in Matthew 18:12. What a commentary upon fallen human nature: these saints of God were safer among the beasts of the field than in the religious world inflamed by the Devil! While these lines are being read, there are probably some of God’ s children in foreign lands suffering these very experiences.  

Seeing that faith in the living God will alone support the soul under manifold trials, how necessary it is that we labor in the fear of the Lord to get our hearts rooted and grounded in the Truth, so that when afflictions or persecutions come we may be enabled to show forth the power and fruits of this spiritual grace. Faith has to overcome the fear of man as well as the love of the world! Whatever sufferings God may appoint in the path of duty, they are to be patiently borne as seeing Him who is invisible. Their enemies clothed in death in the most hideous and horrible forms that hatred could devise, yet the faith of those saints boldly met and endured it. How thankful we should be that God’ s restraining hand is still upon the reprobate, for human nature has not improved any.  

  

  

Combined Bible: Heb 11:39-40

Family of Faith   

(Hebrews 11:39, 40)   

"And these all, having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect"  

(verses 39, 40). Several details in these verses call for careful consideration. First, to what does "the promise" here refer to? Second, in what sense had the O.T. saints "not received" the promise? Third, what is the "better thing" which God provided for us? Fourth, what is here meant by "be made perfect"? Widely different answers have been returned to these questions, and even the most reliable of the commentators are by no means agreed; therefore it would ill-become us to speak dogmatically, where men of God differ. Instead of wearying the reader with their diversive views, we will expound our text according to what measure of light God has granted us upon it.  

As we approach our task there are several considerations which need to be borne in mind, the observing of which should aid us not a little. First, ascertaining the relation of our text to that which precedes. Second, discovering the exact relation of its several clauses. Third, studying it in the light of the distinctive and dominant theme of the particular epistle in which it occurs. Fourth, weighing its leading terms in connection with their usage in parallel passages. If these four things be duly attended to we ought not to go far wrong in our interpretation. Our purpose in enumerating them is principally to indicate to your preachers the methods which should be followed in the critical examination of any difficult passage.  

As to the connection between our present verses and those which precede, there is no difficulty. The apostle, having so forcibly and largely, set out the virtue and vigor of faith, by the admirable workings and fruits thereof, both in doing and in suffering, now gives a general summary: they all "obtained a good report." The relations of the several clauses of our text to each other, may be set out thus: "and these all" refer to the entire company which has been before us in the previous verses; a "good report" is ascribed to them; yet they had not "received the promise"; because God had provided something "better" for the N.T. saints. The dominant theme of Hebrews is, The immeasurable superiority of Christianity over Judaism. The leading terms in our text will be pondered in what follows.  

"And these all, having obtained a good report through faith." Two things are here in view: the persons spoken of, and that which is predicated of them. The reference is to all spoken of in the previous parts of the chapter, and by necessary inference, to all believers before the incarnation of Christ who exhibited a true faith. The words "these all" is restrictive, excluding others who had not the faith here mentioned. "Many more than these lived before Christ was exhibited, yea, lived in the time and place that some of these did, yet received no good report. Cain lived and offered a sacrifice with Abel, yet was none of these. Ham was in the ark with Shem; Ishmael in Abraham’ s family with Isaac; Esau in the same womb with Jacob; Dathan and Abiram came through the Red Sea with Caleb and Joshua: many other wicked unbelievers were mixed with believers, yet they obtained not any such good report. Though their outward condition was alike, yet their inward disposition was much different" (W. Gouge).  

Thus it is today. There are two widely different classes of people who come under the sound of the Word: those who believe it, and those who believe it not. And those of the former class have also to be divided, for while there are a few in whom that Word works effectually in a spiritual way, many have nothing more than a natural faith in its letter. This latter faith— which so many today mistake for a saving one— is merely an intellectual assent to the Divine authority of the Bible and to the verities of its contents— like that possessed by most of the Jews of Christ’ s day, and which though good so far as it goes, changes not the heart nor issues in a godly life. A supernatural faith, which is wrought in the soul by the operations of the Holy Spirit, issues in supernatural works, such as those attributed unto the men and women mentioned in our chapter. It is a Divine principle which enables its possessor to overcome the world, patiently endure the sorest afflictions, and love God and His truth more than life itself.  

"Having obtained a good report through faith." Because of their trusting in Christ alone for salvation, and because of their walking in subjection to His revealed will, they received approbation. There is probably a threefold reference in the words now before us. First, unto God’ s own testimony which He bore to them: this is found in His Word, where their names receive honorable mention, and where the fruits of their faith are imperishably preserved. Second, to the Spirit’ s bearing witness with their spirit that they were the children of God (Rom. 8:16), the rejoicing which they had from the testimony of a good conscience (2 Cor. 1:12): this in blessed contrast from the world’ s estimate of them, who regarded and treated them as the off-scouring of all things. Third, to the esteem in which they were held by the Church, their fellow-saints testifying to the un-worldliness of their lives: this shows our faith should be evidenced by such good works that it is justified before men.  

"Received not the promise." The singular number here implies some pre-eminent excellent thing promised, and this is Jesus Christ, the Divine Savior. He is said to be given according to "the promise" (Acts 13:23). God’ s "promise" was declared to be fulfilled when He brought Christ forth (Acts 13:32, 33). In Acts 2:39 and 26:6 Christ is set forth under this term "promise." Christ Himself is the prime promise, not only because He was the substance of the first promise given after the fall (Gen. 3:15), but also because He is the complement or accomplishment of all the promises (2 Cor. 1:20). The great promise of God to send His Son, born of a woman, to save His people from their sins, was the Object of Faith of the Church throughout all the generations of the O.T. era. Therein we may discern the rich grace of God in providing for the spiritual needs of His saints from earliest times.  

"Received not the promise." As several times before in this epistle, "promise" is here used metonymically for the thing promised, and this it is which explains the "received not." As Owen expressed it, "The promise as a faithful engagement pledge of future good, they received, but the good thing itself was not in their days exhibited." They did not live to see historically accomplished that which their faith specifically embraced. As the Lord Jesus declared to His disciples, "Many prophets and righteous men have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them" (Matthew 13:17). Herein we behold the strength and perseverance of faith, that they continued to look, unwaveringly, for so many centuries for Him that should come, and came not in their lifetime.  

"God having provided some better thing for us." The verb here looks back to the eternal counsels of Divine grace, to the Everlasting Covenant; it is a word which denotes God’ s determination, designation and appointment of Christ to be the propitiatory sacrifice, and the exact season for His advent. "When the fullness of time was come (the season ordained by Heaven), God sent forth His Son" (Gal. 4:4). Thus it should be clear that the contrast which is pointed in the sentence before us, is that between "the promise" given and "the promise" performed. It is at that point, and no other, we find the essential difference between the faith of the O.T. saints and the faith of the N.T. saints: the one looked forward to a Savior that was to come, the other looks back to a Savior who has come.  

It seems strange that what is really so obvious and simple should have been regarded by many as obscure and difficult. In His "Great Cloud of Witnesses" E. W. Bullinger began comments on this passage by saying, "These verses must be among those to which Peter referred when he said, speaking of Paul’ s epistles, there are ‘ some things hard to be understood.’ For they confessedly present no small difficulty." But what is there here which is "hard to be understood"? The very epistle in which this verse occurs supplies a sure key to its correct interpretation. As we have said above, the great theme of it is, The immeasurable superiority of Christianity over Judaism, and those of our readers who have followed us through this series of expositions, will recall how many illustrations of this have been before us. Another one is present in 11:39, 40: "they received not the (fulfillment of) the promise," we have— "God having provided some better thing for us": cf. Hebrews 7:19, 22; 8:6; 9:23; 10:34 for the word "better."  

It is really pathetic and deplorable to see what most of the moderns make of our present verse. In their anxiety to magnify the contrast between the Mosaic and Christian economies, and in their ignorance of much of the contents of the O.T. scriptures, they have seized upon these words "God having provided some better thing for us" to bolster up one of their chief errors, and have read into them that which any one having even a superficial acquaintance with the Psalms and Prophets should have no difficulty in perceiving to be utterly untenable. Some have said that the "better thing" which we Christians have is eternal life, others that it is regeneration and the indwelling of the Spirit, others that it is membership in the Body of Christ with the heavenly calling that entails— denying that these blessings were enjoyed by any of the O.T. saints. Such is a fair sample of the rubbish which is now to be found in most of the "ministry," oral and written, of this degenerate age.  

In their crude and arbitrary attempts to rightly divide the word of truth, those calling themselves "dispensationalists" have wrongly divided the family of God. The entire Election of Grace have God for their Father, Christ for their Savior, the Holy Spirit for their Comforter. All who are saved, from the beginning to the end of earth’ s history, are the objects of God’ s everlasting love, share alike in the benefits of Christ’ s atonement, and are begotten by the Spirit unto the same inheritance. God communicated to Abel the same kind of faith as He does to His children today. Abraham was justified in precisely the same manner as Christians are now (Rom. 4:2). Moses bore the "reproach of Christ," and had respect unto the identical "recompense of the reward" (Heb. 11:26) as is set before us. David was as truly a stranger and pilgrim on earth as we are (Ps. 119:19), and looked unto the same eternal pleasures at God’ s right hand as we do (Ps. 16:11; 23:6).  

The worst mistakes made by the "dispensationalists" grow out of their failures at the following points: first, to see the organic union between the Mosaic and Christian economies; second, to perceive that the "old covenant" and the "new covenant" were but two different administrations under which the blessings of the "everlasting covenant" are imparted; third, to distinguish between the spiritual remnant and the nation itself. The relation between the patriarchal and the Mosaic dispensations and this Christian era may be stated thus: they stood to each other, partly as the beginning does to the end, and partly as the shell does to the kernel. The former were preparatory, the latter is the full development— first the blade (in the patriarchal dispensation), then the ear (the Mosaic), and now the full corn in the ear, in this Christian era. In the former we have the type and shadow; in the latter, the antitype and substance. Christianity is but the full development of what existed in former ages, or a grander exemplification of the truths and principles which were then revealed.  

The great fact that the Everlasting Covenant which God made with Christ as the Head of His Church formed the basis of all His dealings with His people, and that the terms and blessings of that Eternal Chapter were being administered by Him under the "old" and "new" covenants, may be illustrated from secular history. In practically every country there are two chief political parties. The policy, and particularly the methods followed, by these rival factions, differ radically, yet though the one may succeed the other in power, and though great changes mark their alternative regimes, and though many diverse laws may be enacted or cancelled from time to time, yet the fundamental constitution of the country remains unchanged. Thus it is under the Mosaic and Christian economies: widely different as they are in many incidental details, nevertheless God’ s moral government is always according to the same fundamental principles of grace and righteousness, mercy and justice, truth and faithfulness, in the one era equally as much as in the other.  

The distinction between the regenerated remnant and the unregenerate nation during O.T. times, is as real and radical as that which now exists between real Christians and the multitude of empty professors with which Christendom abounds; yea, one is the type of the other. Just as empty professors now possess a "form of godliness" but are destitute of its "power," so the great bulk of the lineal descendants of Abraham were occupied only with the externals of Judaism— witness the scribes and Pharisees of Christ’ s day; and just as the lifeless religionists of our time are taken up with the "letter" of the Word and have no experimental acquaintance with its spiritual realities, so the un-quickened Israelites of old were engaged with the outward shell of their ritual, but never penetrated to its kernel. There was an election within an election, a remnant who were Jews "inwardly" (Rom. 2:29), among the great company surrounding them who were Jews only in name, outwardly.  

The spiritual portion of that O. T. remnant of God’ s saints was identically the same as that of the Christian’ s now. They were the recipients of the free gift of grace in Christ (Gen. 6:8) as we are. They possessed eternal life (Ps. 133:3) as truly as we do. They rejoiced in the knowledge of sins forgiven (Ps. 32:1, 2) as heartily as we do. They were as really instructed by the Spirit (Nehemiah 9:20) as we are. Nor were they left in total ignorance of the glorious future awaiting them: "These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth. For they that say such things declare plainly that they seek a country" (verses 13, 14). The word for "Country" there is not the ordinary one "chora," but "patris," which signifies Homeland, or Fatherland— such a "country" as one’ s father dwells in.  

The question, then, returns upon us: Seeing the O.T. saints enjoyed all the essential spiritual blessings of which Christians now partake, exactly what is the "better thing" which God "provides for us"? The answer is a superior administration of the Everlasting Covenant: Hebrews 13:20. In what particular respects? Chiefly in these. First, we now have a better view of Christ than the O.T. saints had: they saw Him, chiefly through types and promises, whereas we view Him in the accomplishment and fulfillment of them. Second, there is now a broader foundation for faith to rest upon: they looked for a Christ who was to come and who would put away their sins; we look at a Christ who has come and who has put away our sins. Third, they were as minors, under teachers and governors; whereas we are in the position, dispensationally, of those who have attained their majority: Galatians 4:1-7. Fourth, there is now a wider outpouring of God’ s grace: it is no longer confined to an elect remnant in one nation, but reaches out to His favored people scattered among all nations.  

"That they without us should not be made perfect." "The law (or Mosaic economy) made nothing perfect but the bringing in of a better hope did" (Heb. 7:19). The "perfecting" of a thing consists in the well-finishing of it, and a full accomplishment of all things appertaining thereto. There is no doubt that the ultimate reference of our text is to the eternal glory of the whole Family of Faith in heaven; yet we believe it also includes the various degrees by which that perfection is attained, and the means thereunto. They are, First, the taking away of sin— which makes man most imperfect— and the clothing him with the robe of righteousness, in which he may appear perfect before God. These were secured by the life and death of Jesus Christ. In that, the O.T. saints were not "made perfect without us," for their sins and our sins were expiated by the same Sacrifice, and their persons and our persons are justified by the same Righteousness.  

Second, the subduing of the power of indwelling sin, enabling those justified to walk in the paths of righteousness, which is through the enabling of the Spirit. In this too the O. T. saints were not (relatively) "made perfect without us," as is clear from Psalm 23:4; 51:11 etc. Third, the Spirit enabling those who are united to Christ to stand up against all assaults, and to persevere in a spiritual growth; in this also the O. T. saints were not "made perfect without us," as is evident by a comparison of Psalm 97:10 with 1 Peter 1:15. Fourth, the receiving of the soul to Glory when it leaves the body: this also was common to O.T. and N.T. saints alike— we are not unmindful of the carnal theory held by some who imagine that prior to the death of Christ, the souls of saints went only to some imaginary Paradise "in the heart of the earth"; but this is much too near akin to the subterranean limbus of Romanism to merit any refutation.  

Fifth, the resurrection of the body. In this the whole Family of Faith shall share alike, and at the same time: "In Christ shall all be made alive; but every man in his own order: Christ the first-fruits, afterwards they that are Christ’ s at His coming" (1 Cor. 15:22, 23). And who are "Christ’ s"? why, all that the Father gave to Him, all that He purchased with His blood. God’ s Word knows nothing of His people being raised in sections, at intervals. Sixth, the re-union between the soul and body, which takes place at Christ’ s appearing. In Hebrews 12:23 the O. T. saints are referred to as "the spirits of just men made perfect, but they are still "waiting for the adoption, to wit, the redemption of the body" (Rom. 8:23). In this too all the redeemed shall share alike, being "caught up together to meet the Lord in the air" (1 Thess. 4:17).  

Seventh, the entrance into eternal glory, when O. T. and N. T. saints alike shall, all together, be "forever with the Lord." Then shall be completely realized that ancient oracle concerning Shiloh "unto Him shall the gathering of the people be" (Gen. 49:10. Then shall be fulfilled that mystical word, "I say unto you, that many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the Kingdom of heaven" (Matthew 8:11). As the Lord Jesus declared, "I lay down My life for the (O. T.) sheep; And other (N. T.) sheep I have which are not of this fold: them also I must bring, and they shall hear My voice; and there shall be one flock (Greek and R. V.), one Shepherd" (John 10:15, 16). Then it shall be that Christ will "gather together in one the children of God that are scattered abroad" (John 11:52)— not only among all nations, but through all dispensations.  

In all of these seven degrees mentioned above are the elect of God "made perfect"; in all of them shall the O. T. and N. T. saints share alike: all shall come "in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ" (Eph. 4:13). God deferred the resurrection and final glorification of the O. T. saints until the saints of this N.T. era should be called out and gathered into the one Body: "God has so arranged matters, that the complete accomplishment of the promise, both to the Old and New Testament believers, shall take place together; ‘ they’ shall be made perfect, but not without ‘ us’ ; we and they shall attain perfection together" (John Brown). Thus to "be made perfect" is here the equivalent of receiving (the full accomplishment of) the promise, or enjoying together the complete realization of the "better thing." Verses 39 and 40 are inseparably linked together, and the language used in the one serves to interpret that employed in the other, both being colored by the dominant theme of this epistle.  

Thus our understanding of these two verses which have occasioned so much trouble to many of the commentators, is as follows. First, though the O. T. saints lived under an inferior administration of the Everlasting Covenant than we do, nevertheless, they "obtained a good report" and went to Heaven at death. Second, the "better thing" which God has provided for the N.T. saints is a superior administration of the Everlasting Covenant, that is, we enjoy superior means of grace to what they had. Spiritual and heavenly blessings were presented unto the Church in the patriarchal and Mosaic dispensations under temporal and earthly images: Canaan being a figure of Heaven; Christ and His atonement being set forth under symbolic ceremonies and obscure ordinances. As the substance exceeds the shadows so is the state of the Church under the "new" covenant superior to its state under the "old." Third, God has ordered that the entire Family of Faith shall be "perfected" by the same Sacrifice, and shall together enjoy its purchased blessings throughout an endless eternity.  

The practical application of the whole of the above unto our hearts, was well put by John Calvin: "If they on whom the light of grace had not as yet so brightly shone, displayed so great a constancy in and during evils, what ought the full brightness of the Gospel to produce in us! A small spark of light led them to heaven; when the sun of righteousness shines over us, with what pretense can we excuse ourselves if we still cleave to the earth?"  

  

  

Maclaren: Heb 11:24-27

The Faith Of Moses

By faith Moses, when he was come to years, 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 pleasures of sin for a season; 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. 27. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing Him who is invisible.'--Heb. 11:24-27.

I HAVE ventured to take these verses as a text, not with the idea of expounding their details, or even of touching many of the large questions which they raise, but for the sake of catching their general drift. They are the writer's description of two significant instances in the life of the great Lawgiver of the power of faith. He deals with both in the same fashion. He first tells the act, then he analyses its spring in the state of feeling which produced it, and then he traces that state of feeling to certain external facts which were obvious to the faith of Moses. The Great Refusal,' by which he flung up his position at the court of Pharaoh, and chose to identify himself with his people, is the one. His flight from Egypt to the solitudes of Horeb is the other. The two acts are traced to the states of feeling or opinion in Moses. The former came from a choice and an estimate. He chose to suffer with the people of God'; and he esteemed the reproach greater riches than the treasures in Egypt.' The latter in like manner came from a state of feeling. He forsook Egypt, not fearing the wrath of the king.' What underlay the choice, the estimate, the courage? He had respect,' or more literally and forcibly, he looked away to the recompense of the reward,' He saw Him who is invisible.' So, an act of vision which disclosed him a future recompense and a present God was the basis of all. And from that act of vision there came states of mind which made it easy and natural to choose a lot of suffering and humiliation, and to turn away from all the glories and treasures and wrath of Egypt.

That is to say, we have here two things--what this man saw, and what the vision did for his life, and I wish to consider these two. The same sight is possible for us; and, if we have it, the same conduct will certainly follow.

I. Note Then, First, What This Man Saw.

Two things, says the writer. He looked away to the recompense of the reward,' and he saw God. Now I need not remind you, I suppose, that these two objects of real vision correspond to the two elements of faith which the writer describes in the first verse of our chapter, where he says that it is the substance of things hoped for'; to which corresponds the recompense of the reward,' and the evidence of things not seen,' to which answers Him who is invisible.'

Now, that conception of faith, as having mainly to do with the future and the unseen, is somewhat different superficially from the ordinary notion of faith, set forth in the New Testament, as being trust in Jesus Christ. But the difference is only superficial, and arises mainly from a variety in the prominence given to the elements which both conceptions have in common. For the faith which is trust in Jesus Christ is directed towards the unseen, and includes in itself the realisation of the future. And the faith which is vivid consciousness of the invisible world, and realisation of a coming retribution, finds them both most clearly and most surely in that Lord in whom, though now we see Him not, yet believing we rejoice,' and anticipate the future end of our faith, even the salvation of our SOULS.

So we may take these two points that emerge from our text, and look at them as containing for our present purpose a sufficient description of what our faith ought to do for us.

There must be, first, then, a vivid and resolute realisation of future retribution. Now, note that this same expression, a somewhat peculiar one, the recompense of the reward,' is found! again in this letter in directly the opposite reference from that which it has here. In the second chapter of the Epistle we read that every transgression and disobedience shall receive its just recompense of reward.' Both recompense by punishment and by blessedness are included in the word, so that its meaning is the exact requital of good or evil by a sovereign judge.

And that is the very purpose which faith has for one of its chief functions, to burn in the conviction on our slothful minds--that all that is round about us is at once cause and consequence; that life is a network of issues of past actions, and of progenitors of future ones; that nothing that a man does ever dies; that,

Through his soul the echoes roll,And grow for ever and for ever'

that whatsoever a man soweth that shall he also reap.' Character is the result of actions. Condition is largely, if not altogether, dependent upon conduct and upon character. And, just as the sandstone cliffs were laid down grain by grain by an evaporated ocean, and stand eternal when the waters have all vanished, so whatever else you and I are making of, and in, our lives, we are making permanent cliffs of character which will remain when all the waves of time have foamed themselves away.

That process, which is going on moment by moment all through our lives, Christian faith follows beyond the grave. It works right up to the edge of the grave as everybody can see, and many a man's last harvest of the seed that he sowed to the flesh is his, when laid a corrupted corpse into his coffin. But does it stop there? The world may say, We know not.' Christian faith overleaps the gulf and sees the process going on more intensely and unhindered in the life yonder. We are like signalmen in their isolated boxes. They pull a lever, and the points a quarter of a mile away are shifted. The man does not see what he has done, but he has done it all the same. And when his time for travelling comes, he will find that he has determined the course on which he must run by the actions that were done here.

And so, brethren, this conviction, not merely as being a selfish looking for a peaceful and blessed heaven, as some people try to vulgarise the conception, but as being the thrilling consciousness that every deed has its issues, and is to be done, or refrained from, in view of these, this is what is meant by the word of my text: he looked away' to the recompense of reward.

Now remember that such a vision clear and definite before a man, substantial and solid and continuous enough to become a formative power in his life, and even to determine its main direction, is only realisable as the result of very special and continuous effort. The writer of the letter employs a singular and a strong word, which I have tried to English by the phrase looking off unto the recompense.' He turned away by a determined effort of resolution, averting his gaze from other things in order to fix it on the far off thing. One use of the tube of the telescope is to shut out cross lights, and concentrate the vision on the far off object, looked at undisturbed. Unless we can thus shut off on either side these dazzling and bewildering brilliances that dance and flicker round us, we shall never see clearly that solemn future and all its infinite possibilities of sorrow or of blessedness. The eye that is focused to look at the things on the earth cannot see the stars. When the look-out man at the bow wants to make sure whether that white flash on the horizon is a sun-smitten sail or a breaker, he knits his brows and shades his eyes with his hand, and concentrates his steady gaze till he sees. And you and I have to do that, or the most real things in the universe, away yonder in the extreme distance, will be problematical and questionable to us. Oh, brother! our Christian lives would be altogether different if we made the resolve and kept it, to fix our gaze on' the recompense of the reward.'

Then the next thing that this man saw, says my text, was Him who is invisible.'

Now I do not suppose that there is any reference there to the miraculous manifestations of a divine presence which were given to the lawgiver, for these came long after the incidents which are being dealt with in my text. True! he saw God face to face amidst the solitudes and the sanctities of Sinai. But that is not at all what the writer is thinking about hero. He is thinking about the vision which was given to Moses, in no other fashion than it may be given to us, if we will have it, the sight of God to the inward eye, which is the bliss of solitude,' and ministers strength to our lives, in solitude or in society. The conscious realisation of God's presence in our minds and hearts and wills, and the whole trembling and yet rejoicing inner man, aware that God is near, are what is meant by this vision of Him. The realisation of His presence continually, the sight of Him in nature, so that every bush burns with a visible deity, and every cloud is the pillar in which He moves for guidance, the realisation of His presence, in history, in society, operating all changes and working round us, and in us, and on us--this is the highest result of a true religious faith.

And it is worthy to be called sight. For not the vision of the eye is the source of the truest certitude, but the vision of the inward spirit. A man may be surer of God than he is of the material universe that he touches and handles and beholds. The vision that a trustful heart has of God is as real, as direct, and, I venture to say, more assured, than the knowledge which is brought to us through sense.

And such a vision ought to be, and will be if we are right, no disturbing or unwelcome thought, but a delight and a strength. A prisoner in a solitary cell sometimes goes mad because he knows that somewhere in its walls there is a peep-hole at which, at any moment, the eye of a gaoler may be on the watch. But the loving heart that yearns after God has nothing but joy in the otherwise awful thought, If I take the wings of the morning, Thou art there. If I fly to the uttermost parts of the west, there I meet Thee.' If I make my bed in the grave, Thou art there. Thou hast beset me behind and before.' Brethren, either our ghastliest doubt or our deepest joy is, Thou, God, seest me.' When I awake I am still with Thee.'

II. And Now, Secondly, Notice What The Vision Did For This Man.

I cannot do more than touch very lightly upon the various points that are involved here. But I would have you notice in general that the writer masses the enemies of a noble life, which Moses overcame by this sight, in three general classes- pleasures, treasures, dangers. The faith of Moses lifted him above ignoble pleasures, saved him from coveting fleeting possessions, armed him against mere corporeal perils. And these three--delights, rules, dangers, may be roughly said to be the triple-headed Cerberus that bars our way. Let us look how the vision will help to overcome them all.

This sight will take the brightness out of ignoble and fleeting pleasures. Moses had the ball at his foot, Jewish legends tell us that the very crown was intended to be placed on his head. However that may be, a life of luxurious ease, of command over men, accompanied by the half deification which in old days hedged a king, were his for the taking; and he turned from them all He did not choose suffering: but he chose to be identified with the people of God, though he knew that thereby he was electing a life of sorrow and of pain. The world has seen no nobler act than that when he passed through the gates of Pharaoh's palace, the fragments of whose glorious architecture we still wonder at, and housed himself in the dark reed huts where the slaves dwelt.

Now that same spirit, both in regard to choice and to estimate, must be ours, and will be ours, if we have any depth and reality of vision of the recompense and of the invisible God. For if you once let the light of these two solemn thoughts in upon the delights of earth, how poor and paltry, how coarse and ignoble, they look! Did you ever see the scenes of a theatre by daylight? What daubs; what rents; what coarse work I Let the light of the recompense' and of God in upon earthly delights, and how they shrivel, and dwindle, and disappear! Ah, brethren! if we would only bring our earthly desires to the touchstone of these two great thoughts, we should find that many a thing that holds us would slacken its grasp, and the fair forms, with their tiny harps, and their sweet songs that tempt us on the flowery island, would be seen for what they are--ravenous monsters whose guests are in the depths of hell He had respect to the recompense of the reward,' and spurned ignoble pleasures. If you see the things that are, you will not be tempted with the things that seem.

And then, further, such a vision will help us to appraise at their true value earthly possessions. I cannot enter upon the question of what the writer means precisely by that singular phrase, attributing to Moses the reproach of Christ.' Whether it implies the reproach borne for Christ, or like Christ, or by Christ, all which interpretations are possible, and have been suggested, need not concern us now. The point is that the twofold vision of which the writer is speaking, let in upon worldly possessions, reveals their emptiness and drossiness, as compared with the true riches.

There are old stories of men who in the night received from fairy hands gifts of gold in some cave, and when the daylight came upon them what had seemed to be gold and jewels was a bundle of withered leaves and red berries, already half corrupted and altogether worthless. There are many things that the world counts very precious which are like the fairy's gold. Nothing that can be taken from a man really belongs to him. The only real riches, correspondent with his necessities, are those which, once possessed, are inseparable from his being, the riches of an indwelling God, and of a nature conformed to His.

And that effect of the vision of the unseen and the future, as bringing down to their true value all the wealth of Egypt and of the world, is a lesson which no man needs more than do we whose lives, and habits of thinking, are passed and formed in a commercial community, in which success means a fortune, and failure means poverty; in which the poor are tempted to look upon the possession of wealth as the only thing to be coveted, and the rich are tempted to look upon it as the one thing to be rejoiced over. Let the light of the future, and of God, ever shine upon your estimates of the worth of the world's wealth.

Lastly, such a vision will arm a man against all perils. I take it that forsaking Egypt' in my text refers to Moses' flight to Horeb. Now, in the book of Exodus that flight is traced to his fear. In my text it is traced to his courage. So, then, there may dwell in one heart fearing and not fearing. There may be dread, as there was with Moses, sufficient to impel him to flight, though not sufficient to induce him to abandon the purpose which made flight necessary. He was afraid enough to shelter himself. He was not afraid enough, by reason of dangers and difficulties, to fling up his mission.

That is to say, the vision will not take away from a man natural tremors, nor will it blind him to real dangers and difficulties, but it will steady his resolve, and make him determined, though he may have to bow before the blast, to yield no jot of his convictions, nor fling away any of his confidence. He will flee to Horeb, if need be, but he will not cease to labour for the redemption of Israel. If we put our trust in God, and live in the continual realisation of future retribution, then, whilst we may prudently adapt our course so as to find a smooth bit of road to walk on, and to avoid dangers which may threaten, we shall never let these either shake our confidence in God, or alter our conviction of what He requires from us.

So I gather up all that I have been trying to say in the one word--the true way to make life noble is the old way, the way of faith. The sight of God, the vision of judgment will make earth's pleasures paltry, earth's treasures dross, earth's dangers contemptible. The way to secure that ennobling and strengthening vision to attend us everywhere, is to keep near to Jesus Christ, and to fix our hearts on Him. In communion with Him pleasures that perish will woo in vain, and possessions from which we must part will lose their worth, and perils that touch the body will cease to terrify; and through faith we shall be more than conquerors in Him that loved us.'

MHCC: Heb 11:20-31

Isaac blessed Jacob and Esau, concerning things to come. Things present are not the best things; no man knoweth love or hatred by having them or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whole lives, it is especially so when we come to die. Faith has a great work to do at last, to help the believer to die to the Lord, so as to honour him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried him through. It is a great mercy to be free from wicked laws and edicts; but when we are not so, we must use all lawful means for our security. In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will and power of God. The pleasures of sin are, and will be, but short; they must end either in speedy repentance or in speedy ruin. The pleasures of this world are for the most part the pleasures of sin; they are always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being more evil in the least sin, than there can be in the greatest suffering. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and thus they become greater riches than the treasures of the richest empire in the world. Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God's providence, and of his gracious and powerful presence with us. Such a sight of God will enable believers to keep on to the end, whatever they may meet in the way. It is not owing to our own righteousness, or best performances, that we are saved from the wrath of God; but to the blood of Christ, and his imputed righteousness. True faith makes sin bitter to the soul, even while it receives the pardon and atonement. All our spiritual privileges on earth, should quicken us in our way to heaven. The Lord will make even Babylon fall before the faith of his people, and when he has some great thing to do for them, he raises up great and strong faith in them. A true believer is desirous, not only to be in covenant with God, but in communion with the people of God; and is willing to fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; because the work she did was faulty in the manner, and not perfectly good, therefore it could not be answerable to the perfect justice or righteousness of God.

MHCC: Heb 11:32-38

After all our searches into the Scriptures, there is more to be learned from them. We should be pleased to think, how great the number of believers was under the Old Testament, and how strong their faith, though the objects of it were not then so fully made known as now. And we should lament that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small, and their faith so weak. It is the excellence of the grace of faith, that, while it helps men to do great things, like Gideon, it keeps from high and great thoughts of themselves. Faith, like Barak's, has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances. By faith, the servants of God shall overcome even the roaring lion that goeth about seeking whom he may devour. The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies, like Samson. The grace of God often fixes upon very undeserving and ill-deserving persons, to do great things for them and by them. But the grace of faith, wherever it is, will put men upon acknowledging God in all their ways, as Jephthah. It will make men bold and courageous in a good cause. Few ever met with greater trials, few ever showed more lively faith, than David, and he has left a testimony as to the trials and acts of faith, in the book of Psalms, which has been, and ever will be, of great value to the people of God. Those are likely to grow up to be distinguished for faith, who begin betimes, like Samuel, to exercise it. And faith will enable a man to serve God and his generation, in whatever way he may be employed. The interests and powers of kings and kingdoms, are often opposed to God and his people; but God can easily subdue all that set themselves against him. It is a greater honour and happiness to work righteousness than to work miracles. By faith we have comfort of the promises; and by faith we are prepared to wait for the promises, and in due time to receive them. And though we do not hope to have our dead relatives or friends restored to life in this world, yet faith will support under the loss of them, and direct to the hope of a better resurrection. Shall we be most amazed at the wickedness of human nature, that it is capable of such awful cruelties to fellow-creatures, or at the excellence of Divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all? What a difference between God's judgement of a saint, and man's judgment! The world is not worthy of those scorned, persecuted saints, whom their persecutors reckon unworthy to live. They are not worthy of their company, example, counsel, or other benefits. For they know not what a saint is, nor the worth of a saint, nor how to use him; they hate, and drive such away, as they do the offer of Christ and his grace.

MHCC: Heb 11:39-40

The world considers that the righteous are not worthy to live in the world, and God declares the world is not worthy of them. Though the righteous and the worldlings widely differ in their judgment, they agree in this, it is not fit that good men should have their rest in this world. Therefore God receives them out of it. The apostle tells the Hebrews, that God had provided some better things for them, therefore they might be sure that he expected as good things from them. As our advantages, with the better things God has provided for us, are so much beyond theirs, so should our obedience of faith, patience of hope, and labour of love, be greater. And unless we get true faith as these believers had, they will rise up to condemn us at the last day. Let us then pray continually for the increase of our faith, that we may follow these bright examples, and be, with them, at length made perfect in holiness and happiness, and shine like the sun in the kingdom of our Father for evermore.

Matthew Henry: Heb 11:4-31

The apostle, having given us a more general account of the grace of faith, now proceeds to set before us some illustrious examples of it in the Old Testament times, and these may be divided into two classes: - 1. Those whose names are mentioned, and the particular exercise and actings of whose faith are specified. 2. Those whose names are barely mentioned, and an account given in general of the exploits of their faith, which it is left to the reader to accommodate, and apply to the particular persons from what he gathers up in the sacred story. We have here those whose names are not only mentioned, but the particular trials and actings of their faith are subjoined.

I. The leading instance and example of faith here recorded is that of Abel. It is observable that the Spirit of God has not thought fit to say any thing here of the faith of our first parents; and yet the church of God has generally, by a pious charity, taken it for granted that God gave them repentance and faith in the promised seed, that he instructed them in the mystery of sacrificing, that they instructed their children in it, and that they found mercy with God, after they had ruined themselves and all their posterity. But God has left the matter still under some doubt, as a warning to all who have great talents given to them, and a great trust reposed in them, that they do not prove unfaithful, since God would not enroll our first parents among the number of believers in this blessed calendar. It begins with Abel, one of the first saints, and the first martyr for religion, of all the sons of Adam, one who lived by faith, and died for it, and therefore a fit pattern for the Hebrews to imitate. Observe,

1. What Abel did by faith: He offered up a more acceptable sacrifice than Cain, a more full and perfect sacrifice, pleiona thusian . Hence learn, (1.) That, after the fall, God opened a new way for the children of men to return to him in religious worship. This is one of the first instances that is upon record of fallen men going in to worship God; and it was a wonder of mercy that all intercourse between God and man was not cut off by the fall. (2.) After the fall, God must be worshipped by sacrifices, a way of worship which carries in it a confession of sin, and of the desert of sin, and a profession of faith in a Redeemer, who was to be a ransom for the souls of men. (3.) That, from the beginning, there has been a remarkable difference between the worshippers. Here were two persons, brethren, both of whom went in to worship God, and yet there was a vast difference. Cain was the elder brother, but Abel has the preference. It is not seniority of birth, but grace, that makes men truly honourable. The difference is observable in their persons: Abel was an upright person, a righteous man, a true believer; Cain was a formalist, had not a principle of special grace. It is observable in their principles: Abel acted under the power of faith; Cain only from the force of education, or natural conscience. There was also a very observable difference in their offerings: Abel brought a sacrifice of atonement, brought of the firstlings of the flock, acknowledging himself to be a sinner who deserved to die, and only hoping for mercy through the great sacrifice; Cain brought only a sacrifice of acknowledgment, a mere thank-offering, the fruit of the ground, which might, and perhaps must, have been offered in innocency; here was no confession of sin, no regard to the ransom; this was an essential defect in Cain's offering. There will always be a difference between those who worship the true God; some will compass him about with lies, others will be faithful with the saints; some, like the Pharisee, will lean to their own righteousness; others, like the publican, will confess their sin, and cast themselves upon the mercy of God in Christ.

2. What Abel gained by his faith: the original record is in Gen 4:4, God had respect to Abel, and to his offering; first to his person as gracious, then to his offering as proceeding from grace, especially from the grace of faith. In this place we are told that he obtained by his faith some special advantages; as, (1.) Witness that he was righteous, a justified, sanctified, and accepted person; this, very probably, was attested by fire from heaven, kindling and consuming his sacrifice. (2.) God gave witness to the righteousness of his person, by testifying his acceptance of his gifts. When the fire, an emblem of God's justice, consumed the offering, it was a sign that the mercy of God accepted the offerer for the sake of the great sacrifice. (3.) By it he, being dead, yet speaketh. He had the honour to leave behind him an instructive speaking case; and what does it speak to us? What should we learn from it? [1.] That fallen man has leave to go in to worship God, with hope of acceptance. [2.] That, if our persons and offerings be accepted, it must be through faith in the Messiah. [3.] That acceptance with God is a peculiar and distinguishing favour. [4.] That those who obtain this favour from God must expect the envy and malice of the world. [5.] That God will not suffer the injuries done to his people to remain unpunished, nor their sufferings unrewarded. These are very good and useful instructions, and yet the blood of sprinkling speaketh better things than that of Abel. [6.] That God would not suffer Abel's faith to die with him, but would raise up others, who should obtain like precious faith; and so he did in a little time; for in the next verse we read,

II. Of the faith of Enoch, Heb 11:5. He is the second of those elders that through faith have a good report. Observe,

1. What is here reported of him. In this place (and in Gen 5:22, etc.) we read, (1.) That he walked with God, that is, that he was really, eminently, actively, progressively, and perseveringly religious in his conformity to God, communion with God, and complacency in God. (2.) That he was translated, that he should not see death, nor any part of him be found upon earth; for God took him, soul and body, into heaven, as he will do those of the saints who shall be found alive at his second coming. (3.) That before his translation he had this testimony, that he pleased God. He had the evidence of it in his own conscience, and the Spirit of God witnessed with his spirit. Those who by faith walk with God in a sinful world are pleasing to him, and he will give them marks of his favour, and put honour upon them.

2. What is here said of his faith, Heb 11:6. It is said that without this faith it is impossible to please God, without such a faith as helps us to walk with God, an active faith, and that we cannot come to God unless we believe that he is, and that he is a rewarder of those that diligently seek him. (1.) He must believe that God is, and that he is what he is, what he has revealed himself to be in the scripture, a Being of infinite perfections, subsisting in three persons, Father, Son, and Holy Ghost. Observe, The practical belief of the existence of God, as revealed in the word, would be a powerful awe - band upon our souls, a bridle of restraint to keep us from sin, and a spur of constraint to put us upon all manner of gospel obedience. (2.) That he is a rewarder of those that diligently seek him. Here observe, [1.] By the fall we have lost God; we have lost the divine light, life, love, likeness, and communion. [2.] God is again to be found of us through Christ, the second Adam. [3.] God has prescribed means and ways wherein he may be found; to with, a strict attention to his oracles, attendance on his ordinances, and ministers duly discharging their office and associating with his people, observing his providential guidance, and in all things humbly waiting his gracious presence. [4.] Those who would find God in these ways of his must seek him diligently; they must seek early, earnestly, and perseveringly. Then shall they seek him, and find him, if they seek him with all their heart; and when once they have found him, as their reconciled God, they will never repent the pains they have spent in seeking after him.

III. The faith of Noah, Heb 11:7. Observe,

1. The ground of Noah's faith - a warning he had received from God of things as yet not seen. He had a divine revelation, whether by voice or vision does not appear; but it was such as carried in it its own evidence; he was forewarned of things not seen as yet, that is, of a great and severe judgment, such as the world had never yet seen, and of which, in the course of second causes, there was not yet the least sign. This secret warning he was to communicate to the world, who would be sure to despise both him and his message. God usually warns sinners before he strikes; and, where his warnings are slighted, the blow will fall the heavier.

2. The actings of Noah's faith, and the influence it had both upon his mind and practice. (1.) Upon his mind; it impressed his soul with a fear of God's judgment: he was moved with fear. Faith first influences our affections, then our actions; and faith works upon those affections that are suitable to the matter revealed. If it be some good thing, faith stirs up love and desire; if some evil thing, faith stirs up fear. (2.) His faith influenced his practice. His fear, thus excited by believing God's threatening, moved him to prepare an ark, in which, no doubt, he met with the scorns and reproaches of a wicked generation. He did not dispute with God why he should make an ark, nor how it could be capable of containing what was to be lodged in it, nor how such a vessel could possibly weather out so great a storm. His faith silenced all objections, and set him to work in earnest.

3. The blessed fruits and rewards of Noah's faith. (1.) Hereby himself and his house were saved, when a whole world of sinners were perishing about them. God saved his family for his sake; it was well for them that they were Noah's sons and daughters; it was well for those women that they married into Noah's family; perhaps they might have married to great estates in other families, but then they would have been drowned. We often say, "It is good to be akin to an estate;"but surely it is good to be akin to the covenant. (2.) Hereby he judged and condemned the world; his holy fear condemned their security and vain confidence; his faith condemned their unbelief; his obedience condemned their contempt and rebellion. Good examples will either convert sinners or condemn them. There is something very convincing in a life of strict holiness and regard to God; it commends itself to every man's conscience in the sight of God, and they are judged by it. This is the best way the people of God can take to condemn the wicked; not by harsh and censorious language, but by a holy exemplary conversation. (3.) Hereby he became an heir of the righteousness which is by faith. [1.] He was possessed of a true justifying righteousness; he was heir to it: and, [2.] This his right of inheritance was through faith in Christ, as a member of Christ, a child of God, and, if a child, then an heir. His righteousness was relative, resulting from his adoption, through faith in the promised seed. As ever we expect to be justified and saved in the great and terrible day of the Lord, let us now prepare an ark, secure an interest in Christ, and in the ark of the covenant, and do it speedily, before the door be shut, for there is not salvation in any other.

IV. The faith of Abraham, the friend of God, and father of the faithful, in whom the Hebrews boasted, and from whom they derived their pedigree and privileges; and therefore the apostle, that he might both please and profit them, enlarges more upon the heroic achievements of Abraham's faith than of that of any other of the patriarchs; and in the midst of his account of the faith of Abraham he inserts the story of Sarah's faith, whose daughters those women are that continue to do well. Observe,

1. The ground of Abraham's faith, the call and promise of God, Heb 11:8. (1.) This call, though it was a very trying call, was the call of God, and therefore a sufficient ground for faith and rule of obedience. The manner in which he was called Stephen relates in Act 7:2, Act 7:3, The God of glory appeared to our father Abraham, when he was in Mesopotamia - And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I will show thee. This was an effectual call, by which he was converted from the idolatry of his father's house, Gen 12:1. This call was renewed after his father's death in Charran. Observe, [1.] The grace of God is absolutely free, in taking some of the worst of men, and making them the best. [2.] God must come to us before we come to him. [3.] In calling and converting sinners, God appears as a God of glory, and works a glorious work in the soul. [4.] This calls us not only to leave sin, but sinful company, and whatever is inconsistent with our devotedness to him. [5.] We need to be called, not only to set out well, but to go on well. [6.] He will not have his people take up that rest any where short of the heavenly Canaan. (2.) The promise of God. God promised Abraham that the place he was called to he should afterwards receive for an inheritance, after awhile he should have the heavenly Canaan for his inheritance, and in process of time his posterity should inherit the earthly Canaan. Observe here, [1.] God calls his people to an inheritance: by his effectual call he makes them children, and so heirs. [2.] This inheritance is not immediately possessed by them; they must wait some time for it: but the promise is sure, and shall have its seasonable accomplishment. [3.] The faith of parents often procures blessings for their posterity.

2. The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them. (2.) He sojourned in the land of promise as in a strange country. This was an exercise of his faith. Observe, [1.] How Canaan is called the land of promise, because yet only promised, not possessed. [2.] How Abraham lived in Canaan, not as heir and proprietor, but as a sojourner only. He did not serve an ejectment, or raise a war against the old inhabitants, to dispossess them, but contented himself to live as a stranger, to bear their unkindnesses patiently, to receive any favours from them thankfully, and to keep his heart fixed upon his home, the heavenly Canaan. [3.] He dwelt in tabernacles with Isaac and Jacob, heirs with him of the same promise. He lived there in an ambulatory moving condition, living in a daily readiness for his removal: and thus should we all live in this world. He had good company with him, and they were a great comfort to him in his sojourning state. Abraham lived till Isaac was seventy-five years old, and Jacob fifteen. Isaac and Jacob were heirs of the same promise; for the promise was renewed to Isaac (Gen 26:3), and to Jacob, Gen 28:13. All the saints are heirs of the same promise. The promise is made to believers and their children, and to as many as the Lord our God shall call. And it is pleasant to see parents and children sojourning together in this world as heirs of the heavenly inheritance.

3. The supports of Abraham's faith (Heb 11:10): He looked for a city that hath foundations, whose builder and maker is God. Observe here, (1.) The description given of heaven: it is a city, a regular society, well established, well defended, and well supplied: it is a city that hath foundations, even the immutable purposes and almighty power of God, the infinite merits and mediation of the Lord Jesus Christ, the promises of an everlasting covenant, its own purity, and the perfection of its inhabitants: and it is a city whose builder and maker is God. He contrived the model; he accordingly made it, and he has laid open a new and living way into it, and prepared it for his people; he puts them into possession of it, prefers them in it, and is himself the substance and felicity of it. (2.) Observe the due regard that Abraham had to this heavenly city: he looked for it; he believed there was such a state; he waited for it, and in the mean time he conversed in it by faith; he had exalted and rejoicing hopes, that in God's time and way he should be brought safely to it. (3.) The influence this had upon his present conversation: it was a support to him under all the trials of his sojourning state, helped him patiently to bear all the inconveniences of it, and actively to discharge all the duties of it, persevering therein unto the end.

V. In the midst of the story of Abraham, the apostle inserts an account of the faith of Sarah. Here observe,

1. The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age.

2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, Heb 11:11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.

3. The fruits and rewards of her faith. (1.) She received strength to conceive seed. The strength of nature, as well as grace, is from God: he can make the barren soul fruitful, as well as the barren womb. (2.) She was delivered of a child, a man-child, a child of the promise, and comfort of his parents' advanced years, and the hope of future ages. (3.) From them, by this son, sprang a numerous progeny of illustrious persons, as the stars of the sky (Heb 11:12) - a great, powerful, and renowned nation, above all the rest in the world; and a nation of saints, the peculiar church and people of God; and, which was the highest honour and reward of all, of these, according to the flesh, the Messiah came, who is over all, God blessed for evermore.

VI. The apostle proceeds to make mention of the faith of the other patriarchs, Isaac and Jacob, and the rest of this happy family, Heb 11:13. Here observe,

1. The trial of their faith in the imperfection of their present state. They had not received the promises, that is, they had not received the things promised, they had not yet been put into possession of Canaan, they had not yet seen their numerous issue, they had not seen Christ in the flesh. Observe, (1.) Many that are interested in the promises do not presently receive the things promised. (2.) One imperfection of the present state of the saints on earth is that their happiness lies more in promise and reversion than in actual enjoyment and possession. The gospel state is more perfect than the patriarchal, because more of the promises are now fulfilled. The heavenly state will be most perfect of all; for there all the promises will have their full accomplishment.

2. The actings of their faith during this imperfect state of things. Though they had not received the promises, yet,

(1.) They saw them afar off. Faith has a clear and a strong eye, and can see promised mercies at a great distance. Abraham saw Christ's day, when it was afar off, and rejoiced, Joh 8:56.

(2.) They were persuaded of them, that they were true and should be fulfilled. Faith sets to its seal that God is true, and thereby settles and satisfies the soul.

(3.) They embraced them. Their faith was a faith of consent. Faith has a long arm, and can lay hold of blessings at a great distance, can make them present, can love them, and rejoice in them; and thus antedate the enjoyment of them.

(4.) They confessed that they were strangers and pilgrims on earth. Observe, [1.] Their condition: Strangers and pilgrims. They are strangers as saints, whose home is heaven; they are pilgrims as they are travelling towards their home, though often meanly and slowly. [2.] Their acknowledgment of this their condition: they were not ashamed to own it; both their lips and their lives confessed their present condition. They expected little from the world. They cared not to engage much in it. They endeavoured to lay aside every weight, to gird up the loins of their minds to mind their way, to keep company and pace with their fellow-travellers, looking for difficulties, and bearing them, and longing to get home.

(5.) Hereby they declared plainly that they sought another country (Heb 11:14), heaven, their own country. For their spiritual birth is thence, there are their best relations, and there is their inheritance. This country they seek: their designs are for it; their desires are after it; their discourse is about it; they diligently endeavour to clear up their title to it, to have their temper suited to it, to have their conversation in it, and to come to the enjoyment of it.

(6.) They gave full proof of their sincerity in making such a confession. For, [1.] They were not mindful of that country whence they came, Heb 11:15. They did not hanker after the plenty and pleasures of it, nor regret and repent that they had left it; they had no desire to return to it. Note, Those that are once effectually and savingly called out of a sinful state have no mind to return into it again; they now know better things. [2.] They did not take the opportunity that offered itself for their return. They might have had such an opportunity. They had time enough to return. They had natural strength to return. They knew the way. Those with whom they sojourned would have been willing enough to part with them. Their old friends would have been glad to receive them. They had sufficient to bear the charges of their journey; and flesh and blood, a corrupt counsellor, would be sometimes suggesting to them a return. But they stedfastly adhered to God and duty under all discouragements and against all temptations to revolt from him. So should we all do. We shall not want opportunities to revolt from God; but we must show the truth of our faith and profession by a steady adherence to him to the end of our days. Their sincerity appeared not only in not returning to their former country, but in desiring a better country, that is, a heavenly. Observe, First, The heavenly country is better than any upon earth; it is better situated, better stored with every thing that is good, better secured from every thing that is evil; the employments, the enjoyments, the society, and every thing in it, are better than the best in this world. Secondly, All true believers desire this better country. True faith draws forth sincere and fervent desires; and the stronger faith is the more fervent those desires will be.

(7.) They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. These were the actings of their faith. Now observe,

3. The gracious and great reward of their faith: God is not ashamed to be their God, for he hath prepared for them a city, Heb 11:16. Note, (1.) God is the God of all true believers; faith gives them an interest in God, and in all his fullness. (2.) He is called their God. He calls himself so: I am the God of Abraham, and the God of Isaac, and the God of Jacob; he gives them leave to call him so; and he gives them the spirit of adoption, to enable them to cry, Abba, Father. (3.) Notwithstanding their meanness by nature, their vileness by sin, and the poverty of their outward condition, God is not ashamed to be called their God: such is his condescension, such is his love to them; therefore let them never be ashamed of being called his people, nor of any of those that are truly so, how much soever despised in the world. Above all, let them take care that they be not a shame and reproach to their God, and so provoke him to be ashamed of them; but let them act so as to be to him for a name, and for a praise, and for a glory. (4.) As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes them into such a relation to himself, he will provide for them accordingly. If he takes to himself the title of their God, he will fully answer it, and act up to it; and he has prepared that for them in heaven which will fully answer this character and relation, so that it shall never be said, to the reproach and dishonour of God, that he has adopted a people to be his own children and then taken no care to make a suitable provision for them. The consideration of this should inflame the affections, enlarge the desires, and excite the diligent endeavours, of the people of God after this city that he has prepared for them.

VII. Now after the apostle has given this account of the faith of others, with Abraham, he returns to him again, and gives us an instance of the greatest trial and act of faith that stands upon record, either in the story of the father of the faithful or of any of his spiritual seed; and this was his offering up Isaac: By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten son, Heb 11:17. In this great example observe,

1. The trial and exercise of Abraham's faith; he was tried indeed. It is said (Gen 22:1), God in this tempted Abraham; not to sin, for so God tempteth no man, but only tried his faith and obedience to purpose. God had before this tempted or tried the faith of Abraham, when he called him away from his country and father's house, - when by a famine he was forced out of Canaan into Egypt, - when he was obliged to fight with five kings to rescue Lot, - when Sarah was taken from him by Abimelech, and in many other instances. But this trial was greater than all; he was commanded to offer up his son Isaac. Read the account of it, Gen 22:2. There you will find every word was a trial: " Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah, and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Take thy son, not one of thy beasts or slaves, thy only son by Sarah, Isaac thy laughter, the child of thy joy and delight, whom thou lovest as thine own soul; take him away to a distant place, three days' journey, the land of Moriah; do not only leave him there, but offer him for a burnt offering."A greater trial was never put upon any creature. The apostle here mentions some things that very much added to the greatness of this trial. (1.) He was put upon it after he had received the promises, that this Isaac should build up his family, that in him his seed should be called (Heb 11:18), and that he should be one of the progenitors of the Messiah, and all nations blessed in him; so that, in being called to offer up his Isaac, he seemed to be called to destroy and cut off his own family, to cancel the promises of God, to prevent the coming of Christ, to destroy the whole world, to sacrifice his own soul and his hopes of salvation, and to cut off the church of God at one blow: a most terrible trial! (2.) That this Isaac was his only-begotten son by his wife Sarah, the only one he was to have by her, and the only one that was to be the child and heir of the promise. Ishmael was to be put off with earthly greatness. The promise of a posterity, and of the Messiah, must either be fulfilled by means of this son or not at all; so that, besides his most tender affection to this his son, all his expectations were bound up in him, and, if he perished, must perish with him. If Abraham had ever so many sons, this was the only son who could convey to all nations the promised blessing. A son for whom he waited so long, whom he received in so extraordinary a manner, upon whom his heart was set - to have this son offered up as a sacrifice, and that by his own hand; it was a trial that would have overset the firmest and the strongest mind that ever informed a human body.

2. The actings of Abraham's faith in so great a trial: he obeyed; he offered up Isaac; he intentionally gave him up by his submissive soul to God, and was ready to have done it actually, according to the command of God; he went as far in it as to the very critical moment, and would have gone through with it if God had not prevented him. Nothing could be more tender and moving than those words of Isaac: My father, here is the wood, here is the fire; but where is the lamb for the burnt-offering? little thinking that he was to be the lamb; but Abraham knew it, and yet he went on with the great design.

3. The supports of his faith. they must be very great, suitable to the greatness of the trial: He accounted that God was able to raise him from the dead, Heb 11:19. His faith was supported by the sense he had of the mighty power of God, who was able to raise the dead; he reasoned thus with himself, and so he resolved all his doubts. It does not appear that he had any expectation of being countermanded, and prevented from offering up his son; such an expectation would have spoiled the trial, and consequently the triumph, of his faith; but he knew that God was able to raise him from the dead, and he believed that God would do so, since such great things depended upon his son, which must have failed if Isaac had not a further life. Observe, (1.) God is able to raise the dead, to raise dead bodies, and to raise dead souls. (2.) The belief of this will carry us through the greatest difficulties and trials that we can meet with. (3.) It is our duty to be reasoning down our doubts and fears, by the consideration of the almighty power of God.

4. The reward of his faith in this great trial (Heb 11:19): he received his son from the dead in a figure, in a parable. (1.) He received his son. He had parted with him to God, and God gave him back again. The best way to enjoy our comforts with comfort is to resign them up to God; he will then return them, if not in kind, yet in kindness. (2.) He received him from the dead, for he gave him up for dead; he was as a dead child to him, and the return was to him no less than a resurrection. (3.) This was a figure or parable of something further. It was a figure of the sacrifice and resurrection of Christ, of whom Isaac was a type. It was a figure and earnest of the glorious resurrection of all true believers, whose life is not lost, but hid with Christ in God. We come now to the faith of other Old Testament saints, mentioned by name, and by the particular trials and actings of their faith.

VIII. Of the faith of Isaac, Heb 11:20. Something of him we had before interwoven with the story of Abraham; here we have something of a distinct nature - that by faith he blessed his two sons, Jacob and Esau, concerning things to come. Here observe,

1. The actings of his faith: He blessed Jacob and Esau concerning things to come. He blessed them; that is, he resigned them up to God in covenant; he recommended God and religion to them; he prayed for them, and prophesied concerning them, what would be the condition, and the condition of their descendants: we have the account of this in Gen. 27. Observe, (1.) Both Jacob and Esau were blessed as Isaac's children, at least as to temporal good things. It is a great privilege to be the offspring of good parents, and often the wicked children of good parents fare the better in this world for their parents' sake, for things present are in the covenant; but they are not the best things, and no man knoweth love or hatred by having or wanting such things. (2.) Jacob had the precedency and the principal blessing, which shows that it is grace and the new birth that exalt persons above their fellows and qualify them for the best blessings, and that it is owing to the sovereign free grace of God that in the same family one is taken and another left, one loved and the other hated, since all the race of Adam are by nature hateful to God - that if one has his portion in this world, and the other in the better world, it is God who makes the difference; for even the comforts of this life are more and better than any of the children of men deserve.

2. The difficulties Isaac's faith struggled with. (1.) He seemed to have forgotten how God had determined the matter at the birth of these his sons, Gen 25:23. This should have been a rule to him all along, but he was rather swayed by natural affection, and by general custom, which gives the double portion of honour, affection, and advantage, to the first-born. (2.) He acted in this matter with some reluctance. When he came to pronounce the blessing, he trembled very exceedingly (Gen 27:33); and he charged Jacob that he had subtly taken away Esau's blessing, Heb 11:33, Heb 11:35. But, notwithstanding all this, Isaac's faith recovered itself, and he ratified the blessing: I have blessed him yea, and he shall be blessed. Rebecca and Jacob are not to be justified in the indirect means they used to obtain this blessing, but God will be justified in overruling even the sins of men to serve the purposes of his glory. Now, the faith of Isaac thus prevailing over his unbelief, it has pleased the God of Isaac to pass by the weakness of his faith, to commend the sincerity of it, and record him among the elders, who through faith have obtained a good report. We now go on to,

IX. The faith of Jacob (Heb 11:21), who, when he was dying, blessed both the sons of Joseph, and worshipped, leaning upon the top of his staff. There were a great many instances of the faith of Jacob; his life was a life of faith, and his faith met with great exercise. But it has pleased God to single two instances out of many of the faith of this patriarch, besides what has been already mentioned in the account of Abraham. Here observe,

1. The actings of his faith here mentioned, and they are two: -

(1.) He blessed both the sons of Joseph, Ephraim and Manasseh; he adopted them into the number of his own sons, and so into the congregation of Israel, though they were born in Egypt. It is doubtless a great blessing to be joined to the visible church of God in profession and privilege, but more to be so in spirit and truth. [1.] He made them both heads of different tribes, as if they had been his own immediate sons. [2.] He prayed for them, that they might both be blessed of God. [3.] He prophesied that they should be blessed; but, as Isaac did before, so now Jacob prefers the younger, Ephraim; and though Joseph had placed them so, that the right hand of his father should be laid on Manasseh, the elder, Jacob wittingly laid it on Ephraim, and this by divine direction, for he could not see, to show that the Gentile church, the younger, should have a more abundant blessing than the Jewish church, the elder.

(2.) He worshipped, leaning on his staff; that is, he praised God for what he had done for him, and for the prospect he had of approaching blessedness; and he prayed for those he was leaving behind him, that religion might live in his family when he was gone. He did this leaning on the top of his staff; not as the papists dream, that he worshipped some image of God engraven on the head of his staff, but intimating to us his great natural weakness, that he was not able to support himself so far as to sit up in his bed without a staff, and yet that he would not make this an excuse for neglecting the worshipping of God; he would do it as well as he could with his body, as well as with his spirit, though he could not do it as well as he would. He showed thereby his dependence upon God, and testified his condition here as a pilgrim with his staff, and his weariness of the world, and willingness to be at rest.

2. The time and season when Jacob thus acted his faith: when he was dying. He lived by faith, and he died by faith and in faith. Observe, Though the grace of faith is of universal use throughout our whole lifes, yet it is especially so when we come to die. Faith has its greatest work to do at last, to help believers to finish well, to die to the Lord, so as to honour him, by patience, hope, and joy - so as to leave a witness behind them of the truth of God's word and the excellency of his ways, for the conviction and establishment of all who attend them in their dying moments. The best way in which parents can finish their course is blessing their families and worshipping their God. We have now come to,

X. The faith of Joseph, Heb 11:22. And here also we consider,

1. What he did by his faith: He made mention of the departing of the children of Israel, and gave commandment concerning his bones. The passage is out of Gen 50:24, Gen 50:25. Joseph was eminent for his faith, though he had not enjoyed the helps for it which the rest of his brethren had. He was sold into Egypt. He was tried by temptations, by sin, by persecution, for retaining his integrity. He was tried by preferment and power in the court of Pharaoh, and yet his faith held out and carried him through to the last. (1.) He made mention by faith of the departing of the children of Israel, that the time should come when they should be delivered out of Egypt; and he did this both that he might caution them against the thoughts of settling in Egypt, which was now a place of plenty and ease to them; and also that he might keep them from sinking under the calamities and distresses which he foresaw were coming upon them there; and he does it to comfort himself, that though he should not live to see their deliverance, yet he could die in the faith of it. (2.) He gave commandment concerning his bones, that they should preserve them unburied in Egypt, till God should deliver them out of that house of bondage, and that then they should carry his bones along with them into Canaan and deposit them there. Though believers are chiefly concerned for their souls, yet they cannot wholly neglect their bodies, as being members of Christ and parts of themselves, which shall at length be raised up, and be the happy companions of their glorified souls to all eternity. Now Joseph gave this order, not that he thought his being buried in Egypt would either prejudice his soul or prevent the resurrection of his body (as some of the rabbis fancied that all the Jews who were buried out of Canaan must be conveyed underground to Canaan before they could rise again), but to testify, [1.] That though he had lived and died in Egypt, yet he did not live and die an Egyptian, but an Israelite. [2.] That he preferred a significant burial in Canaan before a magnificent one in Egypt. [3.] That he would go as far with his people as he could, though he could not go as far as he would. [4.] That he believed the resurrection of the body, and the communion that his soul should presently have with departed saints, as his body had with their dead bodies. [5.] To assure them that God would be with them in Egypt, and deliver them out of it in his own time and way.

2. When it was that the faith of Joseph acted after this manner; namely, as in the case of Jacob, when he was dying. God often gives his people living comforts in dying moments; and when he does it is their duty, as they can, to communicate them to those about them, for the glory of God, for the honour of religion, and for the good of their brethren and friends. We go on now to,

XI. The faith of the parents of Moses, which is cited from Exo 2:3, etc. Here observe, 1. The acting of their faith: they hid this their son three months. Though only the mother of Moses is mentioned in the history, yet, by what is here said, it seems his father not only consented to it, but consulted about it. It is a happy thing where yoke-fellows draw together in the yoke of faith, as heirs of the grace of God; and when they do this in a religious concern for the good of their children, to preserve them not only from those who would destroy their lives, but from those who would corrupt their minds. Observe, Moses was persecuted betimes, and forced to be concealed; in this he was a type of Christ, who was persecuted almost as soon as he was born, and his parents were obliged to flee with him into Egypt for his preservation. It is a great mercy to be free from wicked laws and edicts; but, when we are not, we must use all lawful means for our security. In this faith of Moses's parents there was a mixture of unbelief, but God was pleased to overlook it. 2. The reasons of their thus acting. No doubt, natural affection could not but move them; but there was something further. They saw he was a proper child, a goodly child (Exo 2:2), exceedingly fair, as in Act 7:20, asteios tō Theō - venustus Deo - fair to God. There appeared in him something uncommon; the beauty of the Lord sat upon him, as a presage that he was born to great things, and that by conversing with God his face should shine (Exo 34:29), what bright and illustrious actions he should do for the deliverance of Israel, and how his name should shine in the sacred records. Sometimes, not always, the countenance is the index of the mind. 3. The prevalency of their faith over their fear. They were not afraid of the king's commandment, Exo 1:22. That was a wicked and a cruel edict, that all the males of the Israelites should be destroyed in their infancy, and so the name of Israel must be destroyed out of the earth. But they did not so fear as presently to give up their child; they considered that, if none of the males were preserved, there would be an end and utter ruin of the church of God and the true religion, and that though in their present state of servitude and oppression one would praise the dead rather than the living, yet they believed that God would preserve his people, and that the time was coming when it would be worth while for an Israelite to live. Some must hazard their own lives to preserve their children, and they were resolved to do it; they knew the king's commandment was evil in itself, contrary to the laws of God and nature, and therefore of no authority nor obligation. Faith is a great preservative against the sinful slavish fear of men, as it sets God before the soul, and shows the vanity of the creature and its subordination to the will and power of God. The apostle next proceeds to,

XII. The faith of Moses himself (Heb 11:24, Heb 11:25, etc.), here observe,

1. An instance of his faith in conquering the world.

(1.) He refused to be called the son of Pharaoh's daughter, whose foundling he was, and her fondling too; she had adopted him for his son, and he refused it. Observe, [1.] How great a temptation Moses was under. Pharaoh's daughter is said to have been his only child, and was herself childless; and having found Moses, and saved him as she did, she resolved to take him and bring him up as her son; and so he stood fair to be in time king of Egypt, and he might thereby have been serviceable to Israel. He owed his life to this princess; and to refuse such kindness from her would look not only like ingratitude to her, but a neglect of Providence, that seemed to intend his advancement and his brethren's advantage. [2.] How glorious was the triumph of his faith in so great a trial. He refused to be called the son of Pharaoh's daughter lest he should undervalue the truer honour of being a son of Abraham, the father of the faithful; he refused to be called the son of Pharaoh's daughter lest it should look like renouncing his religion as well as his relation to Israel; and no doubt both these he must have done if he had accepted this honour; he therefore nobly refused it.

(2.) He chose rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season, Heb 11:25. He was willing to take his lot with the people of God here, though it was a suffering lot, that he might have his portion with them hereafter, rather than to enjoy all the sensual sinful pleasures of Pharaoh's court, which would be but for a season, and would then be punished with everlasting misery. Herein he acted rationally as well as religiously, and conquered the temptation to worldly pleasure as he had done before to worldly preferment. Here observe, [1.] The pleasures of sin are and will be but short; they must end in speedy repentance or in speedy ruin. [2.] The pleasures of this world, and especially those of a court, are too often the pleasures of sin; and they are always so when we cannot enjoy them without deserting God and his people. A true believer will despise them when they are offered upon such terms. [3.] Suffering is to be chosen rather than sin, there being more evil in the least sin than there can be in the greatest suffering. [4.] It greatly alleviates the evil of suffering when we suffer with the people of God, embarked in the same interest and animated by the same Spirit.

(3.) He accounted the reproaches of Christ greater riches than the treasures of Egypt, Heb 11:26. See how Moses weighed matters: in one scale he put the worst of religion - the reproaches of Christ, in the other scale the best of the world - the treasures of Egypt; and in his judgment, directed by faith, the worst of religion weighed down the best of the world. The reproaches of the church of God are the reproaches of Christ, who is, and has ever been, the head of the church. Now here Moses conquered the riches of the world, as before he had conquered its honours and pleasures. God's people are, and always have been, a reproached people. Christ accounts himself reproached in their reproaches; and, while he thus interests himself in their reproaches, they become riches, and greater riches than the treasures of the richest empire in the world; for Christ will reward them with a crown of glory that fades not away. Faith discerns this, and determines and acts accordingly.

2. The circumstance of time is taken notice of, when Moses by his faith gained this victory over the world, in all its honours, pleasures, and treasures: When he had come to years (Heb 11:24); not only to years of discretion, but of experience, to the age of forty years - when he was great, or had come to maturity. Some would take this as detracting from his victory, that he gained it so late, that he did not make this choice sooner; but it is rather an enhancement of the honour of his self-denial and victory over the world that he made this choice when he had grown ripe for judgment and enjoyment, able to know what he did and why he did it. It was not the act of a child, that prefers counters to gold, but it proceeded from mature deliberation. It is an excellent thing for persons to be seriously religious when in the midst of worldly business and enjoyments, to despise the world when they are most capable of relishing and enjoying it.

3. What it was that supported and strengthened the faith of Moses to such a degree as to enable him to gain such a victory over the world: He had respect unto the recompense of reward, that is, say some, the deliverance out of Egypt; but doubtless it means much more - the glorious reward of faith and fidelity in the other world. Observe here, (1.) Heaven is a great reward, surpassing not only all our deservings, but all our conceptions. It is a reward suitable to the price paid for it - the blood of Christ; suitable to the perfections of God, and fully answering to all his promises. It is a recompense of reward, because given by a righteous Judge for the righteousness of Christ to righteous persons, according to the righteous rule of the covenant of grace. (2.) Believers may and ought to have respect to this recompense of reward; they should acquaint themselves with it, approve of it, and live in the daily and delightful expectation of it. Thus it will prove a land-mark to direct their course, a load-stone to draw their hearts, a sword to conquer their enemies, a spur to quicken them to duty, and a cordial to refresh them under all the difficulties of doing and suffering work.

4. We have another instance of the faith of Moses, namely, in forsaking Egypt: By faith he forsook Egypt, not fearing the wrath of the king, Heb 11:27. Observe here, (1.) The product of his faith: He forsook Egypt, and all its power and pleasures, and undertook the conduct of Israel out of it. Twice Moses forsook Egypt: [1.] As a supposed criminal, when the king's wrath was incensed against him for killing the Egyptian (Exo 2:14, Exo 2:15), where it is said he feared, not with a fear of despondency, but of discretion, to save his life. [2.] As a commander and ruler in Jeshurun, after God had employed him to humble Pharaoh and make him willing to let Israel go. (2.) The prevalency of his faith. It raised him above the fear of the king's wrath. Though he knew that it was great, and levelled at him in particular, and that it marched at the head of a numerous host to pursue him, yet he was not dismayed, and he said to Israel, Fear not, Exo 14:13. Those who forsook Egypt must expect the wrath of men; but they need not fear it, for they are under the conduct of that God who is able to make the wrath of man to praise him, and restrain the remainder of it. (3.) The principle upon which his faith acted in these his motions: He endured, as seeing him that was invisible. He bore up with invincible courage under all danger, and endured all the fatigue of his employment, which was very great; and this by seeing the invisible God. Observe, [1.] The God with whom we have to do is an invisible God: he is so to our senses, to the eye of the body; and this shows the folly of those who pretend to make images of God, whom no man hath seen, nor can see. [2.] By faith we may see this invisible God. We may be fully assured of his existence, of his providence, and of his gracious and powerful presence with us. [3.] Such a sight of God will enable believers to endure to the end whatever they may meet with in the way.

5. We have yet another instance of the faith of Moses, in keeping the passover and sprinkling of blood, Heb 11:28. The account of this we have in Exo 12:13-23. Though all Israel kept this passover, yet it was by Moses that God delivered the institution of it; and, though it was a great mystery, Moses by faith both delivered it to the people and kept it that night in the house where he lodged. The passover was one of the most solemn institutions of the Old Testament, and a very significant type of Christ. The occasion of its first observance was extraordinary: it was in the same night that God slew the first-born of the Egyptians; but, though the Israelites lived among them, the destroying angel passed over their houses, and spared them and theirs. Now, to entitle them to this distinguishing favour, and to mark them out for it, a lamb must be slain; the blood of it must be sprinkled with a bunch of hyssop upon the lintel of the door, and on the two side-posts; the flesh of the lamb must be roasted with fire; and it must be all of it eaten that very night with bitter herbs, in a travelling posture, their loins girt, their shoes on their feet, and their staff in their hand. This was accordingly done, and the destroying angel passed over them, and slew the first-born of the Egyptians. This opened a way for the return of Abraham's posterity into the land of promise. The accommodation of this type is not difficult. (1.) Christ is that Lamb, he is our Passover, he was sacrificed for us. (2.) His blood must be sprinkled; it must be applied to those who have the saving benefit of it. (3.) It is applied effectually only to the Israelites, the chosen people of God. (4.) It is not owing to our inherent righteousness or best performances that we are saved from the wrath of God, but to the blood of Christ and his imputed righteousness. If any of the families of Israel had neglected the sprinkling of this blood upon their doors, though they should have spent all the night in prayer, the destroying angel would have broken in upon them, and slain their first-born. (5.) Wherever this blood is applied, the soul receives a whole Christ by faith, and lives upon him. (6.) This true faith makes sin bitter to the soul, even while it receives the pardon and atonement. (7.) All our spiritual privileges on earth should quicken us to set out early, and get forward, in our way to heaven. (8.) Those who have been marked out must ever remember and acknowledge free and distinguishing grace.

XIII. The next instance of faith is that of the Israelites passing through the Red Sea under the conduct of Moses their leader, Heb 11:29. The story we have in Exodus, ch. 14. Observe,

1. The preservation and safe passage of the Israelites through the Red Sea, when there was no other way to escape from Pharaoh and his host, who were closely pursuing them. Here we may observe, (1.) Israel's danger was very great; an enraged enemy with chariots and horsemen behind them; steep rocks and mountains on either hand, and the Red Sea before them. (2.) Their deliverance was very glorious. By faith they passed through the Red Sea as on dry land; the grace of faith will help us through all the dangers we meet with in our way to heaven.

2. The destruction of the Egyptians. They, presumptuously attempting to follow Israel through the Red Sea, being thus blinded and hardened to their ruin, were all drowned. Their rashness was great, and their ruin was grievous. When God judges, he will overcome; and it is plain that the destruction of sinners is of themselves.

XIV. The next instance of faith is that of the Israelites, under Joshua their leader, before the walls of Jericho. The story we have Jos 6:5, etc. Here observe, 1. The means prescribed to God to bring down the walls of Jericho. It was ordered that they should compass the walls about once a day for seven days together and seven times the last day, that the priests should carry the ark when they compassed the walls about, and should blow with trumpets made of rams' horns, and sound a longer blast than before, and then all the people should shout, and the walls of Jericho should fall before them. Here was a great trial of their faith. The method prescribed seemed very improbable to answer such an end, and would doubtless expose them to the daily contempt of their enemies; the ark of God would seem to be in danger. But this was the way God commanded them to take, and he loves to do great things by small and contemptible means, that his own arm may be made bare. 2. The powerful success of the prescribed means. The walls of Jericho fell before them. This was a frontier town in the land of Canaan, the first that stood out against the Israelites. God was pleased in this extraordinary manner to slight and dismantle it, in order to magnify himself, to terrify the Canaanites, to strengthen the faith of the Israelites, and to exclude all boasting. God can and will in his own time and way cause all the powerful opposition that is made to his interest and glory to fall down, and the grace of faith is mighty through God for the pulling down of strong-holds; he will make Babylon fall before the faith of his people, and, when he has some great thing to do for them, he raises up great and strong faith in them.

XV. The next instance is the faith of Rahab, Heb 11:31. Among the noble army of believing worthies, bravely marshalled by the apostle, Rahab comes in the rear, to show that God is no respecter of persons. Here consider,

1. Who this Rahab was. (1.) She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God. Christ has saved the chief of sinners. Where sin has abounded, grace has superabounded.

2. What she did by her faith: She received the spies in peace, the men that Joshua had sent to spy out Jericho, Jos 2:6, Jos 2:7. She not only bade them welcome, but she concealed them from their enemies who sought to cut them off, and she made a noble confession of her faith, Jos 2:9-11. She engaged them to covenant with her to show favour to her and hers, when God should show kindness to them, and that they would give her a sign, which they did, a line of scarlet, which she was to hang forth out of the window; she sent them away with prudent and friendly advice. Learn here, (1.) True faith will show itself in good works, especially towards the people of God. (2.) Faith will venture all hazards in the cause of God and his people; a true believer will sooner expose his own person than God's interest and people. (3.) A true believer is desirous, not only to be in covenant with God, but in communion with the people of God, and is willing to cast in his lot with them, and to fare as they fare.

Matthew Henry: Heb 11:32-40

The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them."Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.

I. In this summary account the apostle mentions,

1. Gideon, whose story we have in Jdg 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.

2. Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read, (1.) Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition. (2.) He obtained a great victory by his faith over all the host of Sisera. (3.) His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.

3. Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges 13, 14, 15, and 16, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe, (1.) By faith the servants of God shall overcome even the roaring lion. (2.) True faith is acknowledged and accepted, even when mingled with many failings. (3.) The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.

4. Jephthah, whose story we have, Judges 11, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe, (1.) The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot. (2.) The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (Jdg 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh. (3.) The grace of faith will make men bold and venturous in a good cause. (4.) Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.

5. David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.

6. Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe, (1.) Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it. (2.) Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.

7. To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.

II. Having done naming particular persons, he proceeds to tell us what things were done by their faith. He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.

1. By faith they subdued kingdoms, Heb 11:33. Thus did David, Joshua, and many of the judges. Learn hence, (1.) The interests and powers of kings and kingdoms are often set up in opposition to God and his people. (2.) God can easily subdue all those kings and kingdoms that set themselves to oppose him. (3.) Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.

2. They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.

3. They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.

4. They stopped the mouths of lions; so did Samson, Jdg 14:5, Jdg 14:6, and David, 1Sa 17:34, 1Sa 17:35, and Daniel, Dan 6:22. Here learn, (1.) The power of God is above the power of the creature. (2.) Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.

5. They quenched the violence of the fire, Heb 11:34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num 11:1, Num 11:2. So did the three children, or rather mighty champions, Dan 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.

6. They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.

7. Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa 38:15, Isa 38:16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.

8. They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.

9. Women received their dead raised to life again, Heb 11:35. So did the widow of Zarepath (1Ki 17:23), and the Shunamite, 2Ki 4:36. (1.) In Christ there is neither male nor female; many of the weaker sex have been strong in faith. (2.) Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death. (3.) Poor mothers are loth to resign up their interest in their children, though death has taken them away. (4.) God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luk 7:12, etc. (5.) This should confirm our faith in the general resurrection.

III. The apostle tells us what these believers endured by faith. 1. They were tortured, not accepting deliverance, Heb 11:35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. 7, etc. 2. They endured trials of cruel mockings and scourgings, and bonds and imprisonment, Heb 11:36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God. 3. They were put to death in the most cruel manner; some were stoned, as Zechariah (2Ch 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. 7:5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it. 4. Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, Heb 11:37, Heb 11:38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?

IV. What they obtained by their faith. 1. A most honourable character and commendation from God, the true Judge and fountain of honour - that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings. 2. They obtained a good report (Heb 11:39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves. 3. They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (Heb 11:40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.

Barclay: Heb 11:23-29

To the Hebrews Moses was the supreme figure in their history. He was the lender who had rescued them from slavery and who had received the Law of their lives from God. To the writer of the letter to the Hebrews Moses was pre-eminently the man of faith. In this story, as Moffatt points out, there are five different acts of faith. As with the other great characters whose names are included in this roll or honour of God's faithful ones, many legends and elaborations had gathered round the name of Moses and doubtless the writer of this letter had them also in his mind.

(i) There was the faith of Moses' parents. The story of their action is told in Exo 2:1-10. Exo 1:15-22tells how the king of Egypt in his hatred tried to wipe out the children of the Israelites by having them killed at birth. Legend tells how Amram and Jochebed, the parents of Moses (Exo 6:20), were troubled by the decree of Pharaoh. As a result Amram put away his wife, not because he did not love her, but because he would spare her the sorrow of seeing her children killed. For three years she was put away, and then Miriam prophesied: "My parents shall have another son, who shall deliver Israel out of the hands of the Egyptians." She said to her father: "What hast thou done? Thou hast sent thy wife away out of thine house, because thou couldst not trust the Lord God that he would protect the child that might be born to thee." So Amram, shamed into trusting God, took back his wife; and in due time Moses was born. He was so lovely a child that his parents determined to hide him in their house. This they did for three months. Then, the legend tells, the Egyptians struck upon a cruel scheme. The king was determined that hidden children should be sought out and killed. Now when a child hears another child cry, he will cry too. So Egyptian mothers were sent into the homes of the Israelites with their babies; there they pricked their babies until they cried. This made the hidden children of the Israelites cry, too, and so they were discovered and killed. In view of this, Amram and Jochebed decided to make a little ark and to entrust their child to it on the waters of the Nile.

That Moses was born at all was an act of faith; that he was preserved was another. He began by being the child of faith.

(ii) The second act of faith was Moses' loyalty to his own people. The story is told in Exo 2:11-14. Again the legends help to light up the picture. When Moses was entrusted to the waters of the Nile, he was found by the daughter of Pharaoh, whose name is given as Bithia, or more commonly Thermouthis. She was entranced by his beauty. Legend says that when she drew the ark out of the water, the archangel Gabriel boxed the ears of the little baby to make him cry so that the heart of Thermouthis might be touched as she saw the little face puckered in sorrow and the eyes full of tears. Thermouthis, much to her sorrow, was childless; so she took the baby Moses home, and cared for him as her own son. He grew to be so beautiful that people turned in the street, and even ceased their work, to took at him. He was so wise that he was far beyond all other children in learning and in knowledge. When he was still a child, Thermouthis took him to Pharaoh and told him how she had found him. She placed him in his arms, and he was so entranced by the child that he embraced him and. at the request of Thermouthis, he promised to make him his heir. By way of jest he took his crown and placed it on the child's head; but the infant snatched the crown from his head and flung it on the ground and trampled on it. Pharaoh's wise men were full of foreboding that this child would some day trample the royal power under foot. They wished to destroy Moses there and then. But a test was proposed; they set before the child a bowl of precious stones and a bowl of live coals. If he put out his hand and touched the jewels, that would prove that he was so wise that he was a danger; if he put out his hands and touched the coals, that would prove that he was so witless that he was no danger. The infant Moses was about to touch the jewels when Gabriel took his hand and put it on the coals. His finger was burnt; he put the burnt finger in his mouth and burnt his mouth; that, they say, was why he was not a good speaker (Exo 4:10) but stammered all his life.

So Moses was spared. He was brought up in all luxury. He was heir to the kingdom. He became one of the greatest of all Egyptian generals; in particular he conquered the Ethiopians when they were threatening Egypt and in the end was married to an Ethiopian princess. But all the time he had never forgotten his fellow-countrymen; and the day came when he decided to ally himself with the downtrodden Israelites and say goodbye to the future of riches and royalty that he might have had.

Moses gave up earthly glory for the sake of the people of God. Christ gave up his glory for the sake of mankind; and accepted scourging and shame and a terrible death. Moses in his day and generation shared in the sufferings of Christ, choosing the loyalty that led to suffering rather than the ease which led to earthly glory. He knew that the prizes of earth were contemptible compared with the ultimate reward of God.

(iii) There came the day when Moses, because of his intervention on behalf of his people, had to withdraw from Egypt to Midian (Exo 2:14-22). Because of the order in which it comes that must be what Heb 11:27refers to. Some people have found difficulty here, because the Exodus narrative says that it was because Moses feared Pharaoh that he fled to Midian (Exo 2:14), while Hebrews says that he went out not fearing the blazing wrath of the king. There is no real contradiction. It is simply that the writer of the letter to the Hebrews saw even more deeply into the story. For Moses to withdraw to Midian was not an act of fear; it was an act of courage. It showed the courage of the man who has learned to wait.

The Stoics were wise; they held that a man should not throw his life away by needlessly provoking the wrath of a tyrant. Seneca wrote: "The wise man will never provoke the wrath of mighty men; nay, he will turn aside from it; in just the same way as sailors in sailing will not deliberately court the danger of the storm." At that moment Moses might have gone on but his people were not ready. If he had gone on recklessly he would simply have thrown his life away and the deliverance from Egypt might never have happened. He was big enough and brave enough to wait until God said: "Now is the hour."

Moffatt quotes a saying of A. S. Peake: "The courage to abandon work on which one's heart is set and accept inaction cheerfully as the will of God is of the rarest and highest kind and can be created and sustained only by the clearest spiritual vision." When our fighting instincts say: "Go on," it takes a big and a brave man to wait. It is human to fear to miss the chance; but it is great to wait for the time of God--even when it seems like throwing a chance away.

(iv) There came the day when Moses had to make all the arrangements for the first Passover. The account is in Exo 12:12-48. The unleavened bread had to be made; the Passover lamb had to be slain; the door post had to be smeared with the blood of the lamb so that the Angel of Death would see the blood and pass over that house and not slay the first-born in it. But the really amazing thing is that, according to the Exodus story, Moses not only made these regulations for the night on which the children of Israel were leaving Israel; he also laid it down that they were to be observed annually for all time. That is to say, he never doubted the success of the enterprise, never doubted that the people would be delivered from Egypt and that some day they would reach the promised land. Here was a band of wretched Hebrew slaves about to set off on a journey across an unknown desert to an unknown promised land and here was the whole power of Egypt hot upon their heels; yet Moses never doubted that God would bring them safely through. He was pre-eminently the man who had the faith that if God gave his people an order he would also give them the strength to carry it out. Moses knew well that God does not summon his servants to a great task and leave it at that; he goes with them every step of the way.

(v) There was the great act of the crossing of the Red Sea. The story is told in Exo 14 . There we read of how the children of Israel were wondrously enabled to pass through and of how the Egyptians were engulfed when they tried to do the same. It was at that moment that the faith of Moses communicated itself to the people and drove them on when they might well have turned back. Here we have the faith of a leader and of a people who were prepared to attempt the impossible at the command of God, realizing that the greatest barrier in the world is no barrier if God be there to help us overpass it. The book As in Adam has this sentence: "The business of life, the way to life, consists in getting over fences, not in lying down and moaning on the hither side." To Moses belonged the faith to attempt what appeared to be the most insurmountable fences in the certainty that God would help the man who refused to turn back and insisted on going on.

Finally, this passage not only tells us of the faith of Moses; it also tells us of the source of that faith. Heb 11:27tells us that he was able to face all things as one who sees him who is invisible. The outstanding characteristic of Moses was the close intimacy of his relationship with God. In Exo 33:9-11we read of how he went into the Tabernacle; "and the Lord used to speak to Moses face to face, as a man speaks to his friend." In Num 12:7-8we read of God's verdict on him when there were those who were ready to rebel against him: "with him I speak mouth to mouth." To put it simply--the secret of his faith was that Moses knew God personally. To every task he came out from God's presence.

It is told that before a great battle Napoleon would stand in his tent alone; he would send for his commanders to come to him, one by one; when they came in, he would say no word but would look them in the eye and shake them by the hand; and they would go out prepared to die for the general whom they loved. That is like Moses and God. Moses had the faith he had because he knew God in the way he did. When we come to it straight from God's presence, no task can ever defeat us. Our failure and our fear are so often due to the fact that we try to do things alone. The secret of victorious living is to face God before we face men.

Barclay: Heb 11:30-31

The writer to the Hebrews has been citing as examples of faith the great figures of the time before Israel entered into the Promised Land. Now he takes two figures from the period of struggle when the children of Israel were winning a place for themselves within Palestine.

(i) The first is the story of the fall of Jericho. That strange old story is told in Jos 6:1-20. Jericho was a strong city, barred and fortified. To take it seemed impossible. It was God's commandment that once a day for six days and in silence the people should march round it, led by seven priests marching in front of the ark and bearing trumpets of rams' horn. On the seventh day the priests were to blow upon the trumpets, after the city had been encircled seven times, and the people were to shout with all their might, "and the wall of the city will fall down flat." As the old story tells it, so it happened.

That story left an indelible mark upon the memory of Israel. Centuries after this Judas Maccabaeus and his men were facing the city of Caspis, so secure in its strength that its defenders laughed in their safety. "Wherefore Judas with his company, calling upon the great Lord of the world, who without any rams or engines of war did cast down Jericho in the time of Joshua, gave it fierce assault against the walls and took the city by the will of God" (2Macc 12:13-16). The people never forgot what great things God had done for them and, when some great effort was called for, they nerved themselves for it by remembering them.

Here is the very point the writer to the Hebrews wishes to make. The taking of Jericho was the result of an act of faith. It was taken by men who thought not of what they could do but of what God could do for them. They were prepared to believe that God could make their obvious weakness able for an incredible task. After the smashing of the Spanish Armada, there was erected on Plymouth Hoe a monument with the inscription: "God sent his wind and they were scattered." When the people of England saw how the storm and the gale had shattered the Spanish Armada, they said: "God did it." When we are faced with any great and demanding task, God is the ally we must never leave out of the reckoning. That which to us alone is impossible is always possible with him.

(ii) The second story the writer to the Hebrews takes is that of Rahab. It is told in Jos 2:1-21and finds its sequel in Jos 6:25. When Joshua sent out spies to spy out the situation in Jericho, they found a lodging in the house of Rahab, a harlot. She protected them and enabled them to make their escape; and in return, when Jericho was taken she and her family were saved from the general slaughter. It is extraordinary how Rahab became imprinted on the memory of Israel. James (Jam 2:25) quotes her as a great example of the good works which demonstrate faith. The Rabbis were proud to trace their descent to her. And, amazingly, she is one of the names which appear in the genealogy of Jesus (Mat 1:5). Clement of Rome quotes her as an outstanding example of one who was saved "by faith and hospitality."

When the writer to the Hebrews cites her, the point he desires to make is this--Rahab in face of all the facts believed in the God of Israel. She said to the spies whom she welcomed and hid: "I know that the Lord has given you the land.... For the Lord your God, is he who is God in heaven above, and on earth beneath" (Jos 2:9-11). At the moment when she was speaking, there seemed not one chance in a million that the children of Israel could capture Jericho. These nomads from the desert had no artillery and no siege-engines. Yet Rahab believed and staked her whole future on the belief--that God would make the impossible possible. When common sense pronounced the situation hopeless, she had the uncommon sense to see beyond the situation. The real faith and the real courage are those which can take God's side when it seems doomed to defeat. As Faber had it:

"Thrice blest is he to whom is given

The instinct that can tell

That God is on the field when he

Is most invisible.

For right is right, since God is God;

And right the day must win;

To doubt would be disloyalty,

To falter would be sin."

The Christian believes that no man who takes the side of God can ever ultimately be on the losing side for, even if he knows earth's defeats, there is a victory whose trophies are in heaven.

Barclay: Heb 11:32-34

In this passage the writer lets his mind's eye roam back over the history of his people; and out of it there springs to memory name after name of those who were heroic souls. He does not take them in any particular order but, as we shall see when we look at the outstanding characteristics of each, there is a line of thought which binds them all together.

The story of Gideon is told in Judg 6-7. With only three hundred men Gideon won a victory over the Ammonites in days when they had terrorized Israel, a victory which went ringing down the centuries. The story of Barak is in Judg 4-5. Under the inspiration of the prophetess Deborah, Barak assembled ten thousand young men and faced the fearful odds of the Canaanites with their nine hundred chariots of iron to win an almost incredible victory. It was as if a band of almost unarmed infantry had routed a division of tanks. The story of Samson is in Judg 13-16. Always Samson was fighting alone. In the isolation of his splendid strength again and again he faced the most amazing odds and emerged triumphant. He was the scourge of the Philistines. The story of Jephthah is in Judg 11-12. Jephthah was an illegitimate son; he was driven into a kind of exile and into the life of an outlaw; but when the Ammonites were putting Israel into fear, the forgotten outlaw was called back and won a tremendous victory, although his vow to God cost him the life of his daughter. There was David, who had once been a shepherd lad and who, to his own and everyone else's astonishment, was anointed king in preference to all his brothers (1Sa 16:1-13). There was Samuel, born to his mother so late in life (1Sam 1 ), again and again moving alone as the only strong and faithful man of God amongst an easily frightened, discontented and rebellious people. There were the prophets, man after man of them bearing a faithful and isolated witness to God.

The whole list is of men who faced incredible odds for God. It is of men who never believed that God was on the side of the big battalions and were willing to take tremendous and even terrifying risks for him. It is of men who cheerfully and courageously and confidently accepted God-given tasks which, on human terms, were impossible. They were all men who were never afraid to stand alone and to face immense odds for the sake of their loyalty to God. The honour roll of history is of men who chose to be in God's minority rather than with earth's majority.

In the second part of the passage the writer to the Hebrews tells what these men did and others like them in a series of machine-gun-like phrases. For most of us much of their impact may be lost, for this reason--phrase after phrase is a reminiscence. For those who knew the scriptures well in their Greek version, phrase after phrase would ring a bell in the mind. The word used for mastering kingdoms is what Josephus, the Jewish historian, used of David. The phrase used for wrought righteousness is the description of David in 2Sa 8:15. The expression used for stopping the mouths of lions is that used of Daniel in Dan 6:18, Dan 6:23. The phrase about quenching the violence of fire goes straight back to the story of Shadrach, Meshach and Abed-nego in Dan 3:19-28. To speak about escaping the edge, of the sword was to direct men's thoughts to the way in which Elijah escaped threatened assassination in 1Ki 19:1and Elisha in 2Ki 6:31. The trumpet call about being strong in warfare and routing the ranks o the aliens would immediately make men think of the unforgettable glories of the Maccabaean days.

The phrase about being made strong out of weakness might conjure up many a picture. It might paint the mental picture of the extraordinary healing of Hezekiah after he had turned his face to the wall to die (2Ki 20:1-7). Perhaps more likely in the time in which the writer to the Hebrews wrote, it would remind his hearers of that epic but bloodthirsty incident told in the Book o Judith, one of the apocryphal books. There was a time when Israel was threatened by the armies of Nebuchadnezzar led by his general Holofernes. The Jewish town of Bethulia had determined to surrender in five days' time for its supplies of food and water were at an end. In the town there was a widow called Judith. She was wealthy and beautiful but she had lived in lonely mourning since her husband Manasses had died. She dressed in all her finery, persuaded her people to let her out of the town and went straight to the camp of the Assyrians. She gained entry into the presence of Holofernes and persuaded him that she was convinced of the defeat of her people as a punishment for their sins. She offered him a way into Jerusalem by stealth; and then, having gained his confidence, she slew him in his drunken sleep with his own dagger, cut off his head and carried it back to her people. The traitors within the camp were silenced and looming defeat was turned into tumultuous victory. A woman's weakness had become strength to save her country.

The writer to the Hebrews is here seeking to inspire new courage and a new sense of responsibility by making his hearers remember their past. He does not do it blatantly but with infinite artistry. He does not so much tell them what to remember as by delicate hints compel them to remember for themselves. When Oliver Cromwell was arranging for the education of his son Richard, he said: "I would have him learn a little history." When we are discouraged, let us remember and take heart again. God's arm is not shortened; his power is not grown less. What he did once he can do again, for the God of history is the same one as we worship today.

Barclay: Heb 11:35-40

In this passage the writer to the Hebrews is intermingling different periods of history. Sometimes he takes his illustrations from the Old Testament period; but still more he takes them from the Maccabaean period which falls between the Old and the New Testaments.

First let us take the things that can be explained against the Old Testament background. In the lives of Elijah (1Ki 17:17.) and of Elisha (2Ki 4:8.) we read how. by the power and the faith of the prophets, women did receive back again their children who had died. 2Ch 24:20-22tells how the prophet Zechariah was stoned by his own people because he told them the truth. Legend had it that down in Egypt Jeremiah was stoned to death by his fellow-countrymen. Jewish legend tells that Isaiah was sawn asunder. Hezekiah, the good king, died, and Manasseh came to the throne. He worshipped idols and tried to compel Isaiah to take part in his idolatry and to approve of it. Isaiah refused and was condemned to be sawn asunder with a wooden saw. While his enemies tried to make him recant his faith he steadfastly defied them and prophesied their doom. "And whilst the saw cut into his flesh, Isaiah uttered no complaint and shed no tears; but he ceased not to commune with the Holy Spirit till the saw had cloven him to the middle of his body."

Even more the mind of the writer to the Hebrews goes back over the terrible days of the Maccabaean struggle. That is a struggle of which every Christian should know something, for if in these killing times, the Jews had surrendered their faith, Jesus could not have come. The story is like this.

About the year 170 B.C. there was on the throne of Syria a king called Antiochus Epiphanes. He was a good governor but he had an almost abnormal love for all things Greek and saw himself as a missionary for the Greek way of life. He tried to introduce this into Palestine. He had some success; there were those who were willing to accept Greek culture, Greek drama, Greek athletics. Greek athletes trained naked and some of the Jewish priests even went so far as to seek to obliterate the mark of circumcision from their bodies so that they might become completely hellenized. So far, Antiochus had succeeded only in causing a division in the nation; the greater part of the Jews were unshakeably true to their faith and could not be moved. Force and violence had not yet been used.

Then about 168 B.C. the matter came to boiling-point. Antiochus had an interest in Egypt. He amassed an army and invaded that country. To his deep humiliation the Romans ordered him home. They did not send an army to oppose him; such was the might of Rome that they did not need to. They sent a senator called Popilius Laena with a small and quite unarmed suite. Popilius and Antiochus met on the boundaries of Egypt. They talked; they both knew Rome and they had been friendly. Then, very gently, Popilius told Antiochus that Rome did not wish him to proceed with the campaign but wished him to go home. Antiochus said that he would consider it. Popilius took the stall which he was carrying and drew a circle in the sand round about Antiochus. Quietly he said: "Consider it now; you will give me your decision before you leave that circle." Antiochus thought for a moment and realized that to defy Rome was impossible. "I will go home," he said. It was a shattering humiliation for a king.

So Antiochus turned for home, almost mad with rage; and on the way he turned aside and attacked Jerusalem, capturing it almost without an effort. It was said that 80,000 Jews were killed and 10,000 sold into captivity. But there was worse to come. He sacked the Temple. The golden altars of the shewbread and of the incense, the golden candlestick, the golden vessels, even the curtains and the veils were taken. The treasury was sacked. Worse was to come. On the altar of the burnt offering he offered sacrifices of swine flesh to Zeus; and he turned the Temple chambers into brothels. No act of sacrilege was omitted. Still worse was to come. He completely forbade circumcision and the possession of the scriptures and of the law. He ordered the Jews to eat meats which were unclean and to sacrifice to the Greek gods. Inspectors went throughout the land to see that these commands were carried out. And if any were found to defy them, they "underwent great miseries and bitter torments.; for they were whipped with rods and their bodies were torn to pieces; they were crucified while they were still alive and breathed; they also strangled those women and their sons whom they had circumcised, as the king had appointed, hanging their sons about their necks as if they were upon their crosses. And if there were any sacred book of the law found, it was destroyed; and those with whom they were found miserably perished also" (Josephus, Antiquities of the Jews, 12: 5, 4). Never in all history has there been such a sadistic and deliberate attempt to wipe out a people's religion.

It is easy to see how this passage can be read against the terrible happenings of these days. The Book of Fourth Maccabees has two famous stories which were undoubtedly in the mind of the writer to the Hebrews when he made his list of the things that the man of faith has had to suffer.

The first is the story of Eleazar, the aged priest (4 Maccabees 5-7). He was brought before Antiochus and ordered to eat swine's flesh, being threatened with the direst penalties if he refused. He did refuse. "We, Antiochus," he said, "who are convinced that we live under a divine law, consider no compulsion to be so forcible as obedience to our law." He would not comply with the king's order, "no, not if you pluck out my eyes and consume my bowels in the fire." They stripped him naked and scourged him with whips, while a herald stood by him, saying: "Obey the king's commands," His flesh was torn off by the whips and he streamed down with blood and his flanks were laid open by wounds. He collapsed and one of the soldiers kicked him violently in the stomach to make him rise. In the end even the guards were moved to wondering compassion. They suggested to him that they would bring him dressed meat which was not pork, and that he should eat it pretending that it was pork. He refused. "We should thus ourselves become an example of impiety to the young, if we became to them an excuse for eating the unclean." In the end they carried him to the fire and threw him on it, "burning him with cruelly contrived instruments and pouring stinking liquids into his nostrils." So he died, declaring: "I am dying by fiery torments for the law's sake."

The second is the story of the seven brothers (4 Maccabees 8-14). They, too, were given the same choice and confronted with the same threats. They were confronted with "the wheels and racks and hooks and catapults and caldrons and frying pans and finger racks and iron hands and wedges and hot cinders." The first brother refused to eat the unclean things. They lashed him with whips and tied him to the wheel until he was dislocated and fractured in every limb. "They heaped up fuel and, setting fire to it, strained him upon the wheel still more. And the wheel was besmeared all over with blood, and the heap of coals was extinguished with the droppings of gore, and pieces of flesh flew about the axles of the machine." But he withstood their tortures and died faithful. The second brother they bound to the catapults. They donned spiked iron gloves. "These wild beasts, fierce as panthers, first dragged all the flesh off his sinews with their iron gauntlets to his chin and tore off the skin of his head." He, too, died faithful. The third brother was brought forward. "The officers, impatient at the man's boldness, dislocated his hands and feet with racking engines and wrenching them from their sockets, pulled his limbs asunder. And they fractured his fingers and his arms and his legs and his elbows." In the end they tore him apart on the catapult and flayed him alive. He, too, died faithful. They cut out the tongue of the fourth brother before they submitted him to like tortures. The fifth brother they bound to the wheel, bending his body round the edge of it, and then fastened him with iron fetters to the catapult and tore him in pieces. The sixth they broke upon the wheel "while a fire roasted him from beneath. Then they heated sharp spits and applied them to his back; and piercing through his sides they burned away his bowels." The seventh brother they roasted alive in a gigantic frying pan. These, too, died faithful.

These are the things of which the writer to the Hebrews is thinking; and these are things which we do well to remember. It was due to the faith of these men that the Jewish religion was not completely destroyed. If that religion had been destroyed, what would have happened to the purposes of God? How could Jesus have been born into the world if the Jewish religion had ceased to exist? In a very real way we owe our Christianity to these martyrs of the times when Antiochus made his deliberate attempt to wipe out the Jewish religion.

There came a day when the situation ignited. The agents of Antiochus had gone to a town called Modin and had erected an altar there to make the inhabitants do sacrifice to the Greek gods. The emissaries of Antiochus tried to persuade a certain Mattathias to set an example by offering sacrifice, for he was a distinguished and influential man. He refused in anger. But another Jew, seeking to curry favour and to save his own life, came forward and was about to sacrifice. Mattathias, moved to uncontrollable wrath, seized a sword and slew his apostate countryman and the king's commissioner with him.

The standard of rebellion was raised. Mattathias and his sons and those like-minded took to the hills; and once again the phrases used to describe their life there were in the mind of the writer to the Hebrews and he has echoes of them over and over again. "So Mattathias and his sons fled into the mountains, and left all that they ever had in the city" (1Macc 2:28). "Judas Maccabaeus (and his friends) withdrew himself into the wilderness and lived in the mountains, after the manner of beasts" (2Macc 5:27). "Others, who had run together into caves near by, to keep the Sabbath day secretly, being discovered...were all burnt together" (2Macc 6:11). "They wandered in the mountains and in the dens like beasts" (2Macc 10:6). In the end under Judas Maccabaeus and his brothers the Jews regained their freedom and the Temple was cleansed and the faith flourished again.

In this passage the writer to the Hebrews has done as before. He does not actually mention these things. Far better than his hearers should be moved by this and that phrase to remember them for themselves.

In the end he says a great thing. All these died before the final unfolding of God's promise and the coming of his Messiah into the world. It was as if God had so arranged things that the full blaze of his glory should not be revealed until we and they can enjoy it together. The writer to the Hebrews is saving: "See! the glory of God has come. But see what it cost to enable it to come! That is the faith which gave you your religion. What can you do but be true to a heritage like that?"

Constable: Heb 11:1--12:14

IV. THE PROPER RESPONSE 11:1--12:13

"In chapter 10:22-25 there were three exhortations, respectively to Faith, Hope and Love. These are elaborated in turn: chapter 11 dealing with Faith; chapter 12 with Hope; chapter 13 with Love."³³⁸

In this fourth major section of the epistle, the writer concentrated on motivating his readers to persevere in their faith with steadfast endurance. He continued the idea that he introduced in 10:35-39.³³⁹ Having introduced "faith" and "endurance" in 10:39, the writer proceeded to develop these concepts further in inverted order. He celebrated the character of faith in chapter 11 and then summoned the readers to endurance in 12:1-13. The first of these sections is exposition and the second exhortation.

"The characteristic vocabulary of this section relates to the vital issue of enduring disciplinary sufferings. Anticipating the subsequent development in 12:1-13, the writer underscored the community's need for hypomone, endurance,' in 10:36. That note is resumed in 12:1, when the commitment required of the Christian life is reviewed under the metaphor of an athletic contest, and the key to victory is found in endurance.'"³⁴⁰

"The story of God's people includes a succession of examples of persistent, forward-looking faith. The story is not complete without us. We, in our turn, must submit to God's fatherly discipline and stand firm together in the faith."³⁴¹

Constable: Heb 11:1-40

A. Perseverance in Faith ch. 11

The writer encouraged his readers in chapter 11 by reminding them of the faithful perseverance of selected Old Testament saints. The section is expository in form but parenetic in function, inviting the readers to emulate the example of the heroes listed. The linking word that ties this section to what precedes is "faith" or "faithfulness," which the Habakkuk 2:4 quotation introduced (10:38-39; cf. 10:20).³⁴² The writer repeated this word (Gr. pistis) 24 times in chapter 11. It occurs in the first and last sentences of the section forming an inclusio. Classical orators and authors frequently used lists of examples to motivated their hearers and readers to strive for virtue.³⁴³ These lists also appear in Jewish and early Christian literature indicating that this was a distinctive literary form.³⁴⁴

"As J. W. Thompson has observed, a catalogue of heroes of pistis, introduced as patterns of imitation, is unthinkable in any Greek tradition.'³⁴⁵ The reason for this is that to the formally educated person, pistis, faith,' was regarded as a state of mind characteristic of the uneducated, who believe something on hearsay without being able to give precise reasons for their belief. The willingness of Jews and Christians to suffer for the undemonstrable astonished pagan observers.³⁴⁶ Yet this is precisely the conduct praised in Heb 11:1-40. This fact constitutes the note of offense in this section of the homily."³⁴⁷

Another feature of this chapter is the anaphoric use of pistis, "faith."³⁴⁸ Pistis occurs 18 times without an article (anarthrous) in verses 3-31 but nowhere else in Hebrews. This literary device serves to stress the importance of faith and to unite the chapter.³⁴⁹

This chapter is one of the strongest proofs that eschatological reward is the full inheritance (rest) that the writer urged his readers not to sacrifice. The reward of these saints in the past lay beyond the grave (cf. vv. 1, 13).

Constable: Heb 11:23-31

3. Faith in the Mosaic Era 11:23-31

"Moses and Abraham hold the most prominent places in the roll of faith; and the central event of both their lives, as Hebrews presents them, is a journey."³⁶⁷

11:23 Faith confronts hostility in a characteristic way that the writer began to emphasize in this verse. We see Amram and Jochebed's faith in God in their placing His will above Pharaoh's command. Moses was no ordinary child among other ways in that His parents saved his life even though Pharaoh had ordered all Jewish male babies killed.³⁶⁸ Amram and Jochebed regarded God's will concerning the sanctity of life as more important than obedience to the state when national law required disobeying God's will (cf. Acts 4:19). God honored their faith.

11:24-26 Moses had a true appreciation for the promises of God. This led him to choose the reward associated with Israel's promised Messiah over the temporary material wealth he could have enjoyed had he stayed in Egypt. We should also be willing to suffer temporary disgrace, reproach, and loss as we continue to cast our lot with God's faithful disciples.

"As with Abraham and Moses of old, the decisions we make today will determine the rewards tomorrow. More than this, our decisions should be motivated by the expectation of receiving rewards. . . . The emphasis in the Epistle to the Hebrews is: Don't live for what the world will promise you today! Live for what God has promised you in the future! . . .'"³⁶⁹

11:27 Moses persevered in spite of the king's wrath, and so should we in spite of the wrath we may experience from ungodly opponents. Probably Moses' departure for Midian 40 years before the Exodus is in view here. This seems likely in view of the chronological sequence the writer followed in this passage. The reference to the king's wrath is appropriate because Moses left Egypt then because Pharaoh sought to kill him (Exod. 2:15).

"The emphasis . . . falls not on endurance but on continually seeing, as it were, the unseen God . . . The reference is not to the awesome event at the burning bush . . ., as if to say that Moses saw one who is invisible, but to a fixed habit of spiritual perception. . . .

"From the pastoral perspective of the writer, the firmly entrenched habit of Moses in keeping God continually in view establishes a standard for imitation by the community in its experience of fear and governmental oppression."³⁷⁰

11:28 Furthermore as Moses continued to demonstrate confidence in the blood that God provided, so should we. He avoided and we avoid God's judgment by doing so.

In this verse there is a subtle transition from emphasis on exemplary persons to exemplary events (cf. vv. 29-30, 33-38).

11:29-30 The people of Israel experienced victory over their enemies as they trusted God, and we can, too. At the Red Sea the Israelites willingly went forward at God's word rather than turning back. Trust and obedience resulted in the Israelites' preservation and eventual entrance into their inheritance. The believing community that originally received this homily could identify with a group of people who persevered, not just individuals.

11:31 Even though Rahab was a Gentile sinner (i.e., a secular prostitute), God spared her when he destroyed all those around her. Likewise God will preserve the faithful not because they are personally worthy but because of their faith in Him.

"Although a foreigner to the covenant people, she manifested a faith that was oriented toward the future and that found specific content in the acts of the God of Israel (Josh 2:11). She was prepared to assume present peril for the sake of future preservation (Josh 2:12-16)."³⁷¹

Constable: Heb 11:32-40

4. Faith in subsequent eras 11:32-40

11:32 The Old Testament is full of good examples of persevering, living faith. The writer selected these few for brief mention along with what such faith accomplished.³⁷² Each individual that the writer mentioned was less than perfect, as is every believer. Yet God approved the faith of each one.

"The order of names here may be understood if they are read as three pairs, Gideon-Barak, Samson-Jephthah, David-Samuel, the more important member of each pair being named first."³⁷³

11:33-35a Joshua conquered kingdoms. Daniel shut the lions' mouths (Dan. 6:17-22), as did Samson (Judg. 14:5-6), David (1 Sam. 17:34-37), and Benaiah (1 Chron. 11:22). Shadrach, Meshach, and Abednego escaped fiery deaths (Dan. 3:23-27). David, Elijah, Elisha, and Jeremiah avoided execution. Women even received their dead back because they believed God could and would do what He had promised (cf. 1 Kings 17:17-24; 2 Kings 4:17-37).

11:35b-38 Faith does not result in deliverance in every case, however. Traditionally Isaiah suffered death at King Manasseh's hand by being sawn in two.³⁷⁴

"According to . . . mutually complementary rabbinic sources, Manasseh, enraged because Isaiah had prophesied the destruction of the Temple, ordered his arrest. Isaiah fled to the hill country and hid in the trunk of a cedar tree. He was discovered when the king ordered the tree cut down. Isaiah was tortured with a saw because he had taken refuge in the trunk of a tree . . ."³⁷⁵

Sometimes the faithful person's reward comes on the other side of the grave. Some of the readers and we might have to endure death. Those who accept death without apostatizing are those the world is not worthy of because they do not turn from following God even under the most severe pressure.

11:39-40 Those faithful believers who died in Old Testament times have not yet entered into their inheritances. This awaits the future, probably the Second Coming when Christ will judge Old Testament saints (Dan. 12:1-2). We will have some part in their reward. We will do so at least as Christ's companions who will witness their award ceremony. Their perfection refers to their entering into their final rest (inheritance) and rests, as ours does, on the sacrificial death of Christ (cf. 9:15).

"God's plan provided for something better for us.' The indefinite pronoun leaves the precise nature of the blessing undefined. The important thing is not exactly what it is but that God has not imparted it prematurely. Us' means us Christians' . . ."³⁷⁶

Verses 39-40 summarize the chapter by relating the list of exemplary witnesses to the audience's experience, and they provide a transition to the argument of 12:1-13.

God intended this wonderful chapter to encourage us to continue to trust and obey Him in the midst of temptations to turn away from following Him faithfully. The implication is that our reward, as theirs, is eschatological.

". . . it is the future, and not the past, that molds the present. . . .

"The men and women celebrated in the catalogue of attested exemplars all directed the capacity of faith to realities which for them lay in the future (cf. 11:7, 10, 13, 27, 31, 35-38). They found in faith a reliable guide to the future, even though they died without experiencing the fulfillment of God's promise (11:23, 39). . . .

"The most distinctive aspect of the exposition is the development of the relation of faith to suffering and martyrdom."³⁷⁷

College: Heb 11:1-40

HEBREWS 11

VII. GOD EXPECTS US TO SHOW FAITH (11:1-40)

A. THE NATURE OF FAITH (11:1-3)

¹ Now faith is being sure of what we hope for and certain of what we do not see. ² This is what the ancients were commended for.

³ By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.

The eleventh chapter of Hebrews is the famous chapter on faith. The last paragraph of chapter 10 (Heb 10:35-39) actually introduced the idea of faith with an OT quotation from Habakkuk 2:3-4, "My righteous one will live by faith." The first verse of the chapter gives a general description of faith. The second verse functions as a kind of heading for the eighteen pivstei ( pistei , "by faith") statements of the chapter. In the NIV fifteen of these eighteen statements begin a new paragraph. Heb 1Verses 9, 27 and 28 do not.

11:1 Now faith is being sure of what we hope for and certain of what we do not see.

The chapter begins with a general description of faith that is twofold. Faith is (1) the uJpovstasi" ( hypostasis ), the essence, the realization (NIV: "being sure") of what we hope for, and (2) the e[legco" ( elengchos ), the proof, the conviction (NIV: "being certain") of what we do not see. The precise meaning of these two nouns has been widely discussed. The problem is more difficult because of the infrequent use of both words in the NT. The word hypostasis occurs five times, three in Hebrews (1:3; 3:14; and here); while elengchos occurs only twice (2 Tim 3:16 and here).

Louw and Nida put the first word in the category of words that mean "nature, character" and the second in the group meaning of "true, false" suggesting that it means, "evidence that what we cannot see really exists." Ellingworth summarizes the problem by saying that we understand these two nouns (a) objectively, something we have, for example a "guarantee" (NJB), or (b) subjectively, something we do or feel, for example "being sure" (NIV).

G. Harder has a helpful discussion of the Hebrews passages which use hypostasis . On 11:1 he says its alternative translations are (i) "confidence, expectation; (ii) "pledge, security;" or (iii) "realization, actualization." H.G. Link rejects a subjective (lacking doubt), hortatory (directing correction) or intellectual sense (meaning evidence) for elengchos , preferring "a strictly theological sense, as referring to conviction, about the power of the future world promised by God." He says it would then mean, "But faith is the pledge of things hoped for, the conviction of things we cannot see." The NIV prefers the idea of the inner confidence about things which lack visible evidence.

11:2 This is what the ancients were commended for.

The ancients were commended by God for this faith in his promises and in the future which he held before them, even though there may have been no tangible proof of that future other than God's total truthfulness. The examples that finish the chapter show this confidence. Similar lists of honorable men of old may be found in Sirach 44-50; 4 Maccabees 16:17-23; 18:11-19 and M Taanith 2:4. Verse two begins with the phrase, "in this" (ejn tauvth/ , en tautç - fem. sing. because "faith" is fem. sing.), thus setting up the structure of the following eighteen statements which begin with the phrase, "in faith" or "by faith" ( pistei ). The NIV hides this nice introductory touch of the author's pen when it translates, "This is what the ancients were commended for."

The first sixteen of these eighteen "by faith" statements only take us through Genesis and half of Exodus. In these first chapters of the Bible it is difficult to find good people not listed in Heb 11, but the list does not claim to be exhaustive.

It may be helpful to list the kinds of things people did "by faith." See the following table. The responses of faith include all kinds of things - construction, travel, worship and sacrifice, clear thinking, avoiding death; even miracles like having a son when past age, or describing an event hundreds of years before it happened, or crossing a sea on dry land, or making city walls fall, or leaving life without dying. The record of faith is a remarkable record.

VS PERSONS WHAT THEY DID "BY FAITH"

2 ancients Were commended

3 "We" Understand creation

4 Abel Offered a better sacrifice

*Was commended as a righteous man

*Still speaks, though dead

5 Enoch Avoided death

7 Noah Built the ark

*Condemned the world

*Became heir of righteousness

8 Abraham Left home for an unknown destination

9 Made his home in tents like a stranger in the promised land

11 Was enabled to become a father when past age

Summary statement:

("All these people" **Were still living by faith when they died

**Did not receive the things promised, but saw them from a distance

**Longed for a better, a heavenly, country

17 Abraham Offered Isaac as a sacrifice

19 (Abraham) **Reasoned that God could raise the dead

**Received Isaac back from death

20 Isaac Blessed the future of Jacob and Esau

21 Jacob Blessed Joseph's sons

Worshiped

22 Joseph Spoke of the exodus, instructing about his bones

23 Moses' parents Hid baby Moses for three months

24 Moses Refused to be known as the son of Pharaoh's daughter

Chose to be mistreated with the people of God

**Regarded disgrace for Christ greater than treasures of Egypt

27 Moses Left Egypt

28 Kept the Passover and the sprinkling of blood

29 The people Passed through the Red Sea

30 The walls of Jericho fell down, after the people marched around them

31 Rahab Was not killed with those who were disobedient

+ 6 + "the prophets" + 20 other deeds

Note: An asterisk (*) means the NIV text says "by faith," but the Greek text is not the formula pistei .

Note: A double asterisk (**) implies, but does not state, that the deed was based on faith.

11:3 By faith we understand that the universe was formed at God's command, so that what is seen was not made out of what was visible.

In his first example of faith, we understand , the writer draws his readers with himself into the company of the faithful. Ever so gently he stands alongside his readers. At several critical points in the epistle he uses the first person plural, "we" (2:1-3, 8; 3:6, 14; 4:1, 11, 14-16; etc.). It is the shepherd's heart that draws his flock close to himself so that he may impart some of his strength to them in their weakness. They worried him with their dangerously immature condition (Heb 5:11-6:8). In opening his Roman letter, Paul similarly expressed this desire to give strength to his readers (Rom 1:11-13). The mother of the seven Maccabean martyrs urged the last one to be faithful by reminding him that God who made everything, "did not make them out of things that existed" (2 Macc 7:28, NRSV). So here the first example encouraging us to staunch faith is an example of trusting that at God's command "what is seen was not made out of what was visible."

"By faith we understand that the universe was formed at God's command." The author of Hebrews agrees with the uniform perspective of biblical authors that God spoke the universe into a fully functioning system, including the sun, moon, stars and earth. Before he spoke there was nothing. After he said the words, instantly what he commanded became. Psalm 33:6-9 is typical:

By the word of the LORD were the heavens made, their starry host by the breath of his mouth. He gathers the waters of the sea into jars; he puts the deep into storehouses. Let all the earth fear the LORD; let all the people of the world revere him. For he spoke, and it came to be; he commanded, and it stood firm.

No one was there when the universe began. Therefore, whether one believes that it generated itself or that God spoke it into existence is a matter of faith. Both those who believe in creation and those who believe in evolution hold a faith system. The question is simple. Which explanation best integrates all the data which we possess?

Whitcomb says the fundamental issue is:

. . . whether one puts his trust in the written Word of the personal and living God who was there when it all happened, or else puts his trust in the ability of the human intellect, unaided by divine revelation, to extrapolate presently observed processes of nature into the eternal past (and future). Which faith is the most reasonable, fruitful, and satisfying? (Italics are his.)

The word " formed" (katartivzw , katartizô ) points more toward earth as a finished product fully adequate for man's temporary home, rather than backward toward the nothingness out of which God made the earth. The latter idea would have been in the word ktivzw (ktizô , "to create"). The text here explicitly states that "what is seen was not made out of what was visible." It was all formed at God's command (lit., by the word of God). The word rJh'ma (rhçma , "word") used here should be contrasted with the word logo" ( logos , "word"). Rhçma points more clearly to the spoken utterance of God, for example, "Let there be light." The most frequent verb of God's activity in Genesis 1 is speech.

B. FAITH ILLUSTRATED BY ABEL, ENOCH, AND NOAH (11:4-7)

⁴ By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.

⁵ By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God. ⁶ And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.

⁷ By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.

11:4 By faith Abel offered God a better sacrifice than Cain did. By faith he was commended as a righteous man, when God spoke well of his offerings. And by faith he still speaks, even though he is dead.

Jesus put Abel at the head of the list of righteous people whom the Jews had killed in their resistance of God's invitations to them:

And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar (Matt 23:35; Luke 11:51).

Abel is also the first hero of faith named in this list. His death, literally his blood, will be mentioned again in 12:24 in contrast with the blood of Jesus to which all Christians have come.

Cain is mentioned outside of Genesis 4 only three times in the Bible. In 1 John 3:12 he is held up as a bad example who belonged to the evil one and murdered his brother because his deeds were evil while his brother's were righteous. It becomes the basis for explaining that the wicked world will hate righteous people. Jude 11 mentions "the way of Cain" as one illustration of godless people who speak abusively against whatever they do not understand. They are "like unreasoning animals." Even after God confronted him, Cain invited Abel out to the field where he killed him. His anger certainly made him act "like unreasoning animals."

The point of this passage is that God commended Abel as a righteous man because his faith led him to do what God asked to be done. His obedience is held up before us as an example to be copied even though it eventually cost him his life. This is why he still speaks, even though he is dead . Cain and Abel may have talked about what God required as a sacrifice before either of them brought his sacrifice. Let Abel's determination to obey God whatever others would do be an encouragement to us.

In the face of the speculation about what made Abel's sacrifice better than that of Cain, our text simply explains that it was because of his faith. There is no suggestion that God required an animal which Cain refused, or that Cain did not bring the best from what he had. The very anger of Cain upon having his offering refused indicates an arrogant distrust of God (Gen 4:5). Cain knew better than God what he should offer! Faith is so important that Paul could say whatever does not originate in faith is sin (Rom 14:23). Jesus explained to the disciples that the reason the Holy Spirit would convict people of sin was because they did not believe in him (John 16:8-9). Disbelief is the central problem of sin. Belief is mandatory. Our author waits till after his third illustration of faith to explain this same concept that without faith it is impossible to please God (11:6).

11:5 By faith Enoch was taken from this life, so that he did not experience death; he could not be found, because God had taken him away. For before he was taken, he was commended as one who pleased God.

Enoch 's faith led to a most unusual blessing. He was "translated," i.e., " taken from this life without dying." The word "translate" (metativqhmi , metatithçmi ), literally means "to convey to another place." It is often used in a nonliteral sense, simply "to change, alter" for example of changing one's mind (LS). Hebrews has three of its six NT uses. Acts 7:16 reported that when Jacob's family died their bodies were "brought back" (metatithçmi ) to Shechem in Canaan. The Galatian believers "so quickly deserted" (metatithçmi ) Christ and turned to another gospel that it astonished Paul (Gal 1:6). Certain men were "changing (metatithçmi ) the grace of our God into a license for immorality" (Jude 4).

Hebrews usage adds the changing (metatithçmi ) of the priesthood when Christ became our new high priest (7:12), and Enoch's being taken (metatithçmi ) from this life (said twice in 11:5). The related noun metavqesi" ( metathesis , "removal, change") should also be considered. Its three appearances in the NT are all in Hebrews. Besides Enoch's "removal" (NIV: "before he was taken"), Hebrews mentions the "removal" of the law which accompanied the change of priesthood (7:12). In the other instance, the "removal" of what can be shaken is done so that what cannot be shaken may remain (12:27).

The tenses of three verbs in this verse are especially interesting. Enoch "could not be found" (hJurivsketo , hçurisketo, imperfect tense; lit., "was not being found"), "was commended" (memartuvrhtai , memartyrçtai , perfect tense), and "pleased" (eujaresthkevnai , euarestçkenai , perfect tense). The first verb indicates that they kept looking for him unsuccessfully. Again and again they looked. It was not like Enoch to wander off with no explanation. They cared for him. Their continued looking shows that they did not know that he was "translated." Perhaps Moses was the first to receive this information from God by inspiration. If so, it would elevate the magnitude of Abraham's faith when he reasoned that God would resurrect Isaac from the dead. See further discussion of this in the notes on verses 17-19.

The other two verbs are both perfect tenses. Blass and DeBrunner call the perfect tense "a condition or state as the result of a past action" and illustrates by explaining, "e{sthken 'he placed himself there and stands there now.'" In our verbs, this means that God became pleased with Enoch and the new status and enjoyment of this new bliss should be borne in mind. One of these new conditions is God's open endorsement of Enoch's character, for he gave a witness, and a new state of endorsement existed.

The special description of Enoch in the Hebrew text of Genesis 5:24 is that he " walked with God ." The LXX, which our author consistently follows, reads that he "pleased God." While the wording is different, the thought is not. To "walk" with God obviously implies a close companionship on a spiritual plane, which would mean that God was pleased with Enoch.

11:6 And without faith it is impossible to please God, because anyone who comes to him must believe that he exists and that he rewards those who earnestly seek him.

Like a clever homiletician our author began his stories of faith before he had fully explained the role and necessity of faith. Now that he has indicated that Enoch was "one who pleased God," he expands on this feature of faith, i.e., faith pleases God. He says, " Without faith it is impossible to please God ." Two facets of faith are necessary for anyone to be able to come to God. (1) He must believe that God exists. (2) He must believe that God rewards those who earnestly seek him. It would be reasonable to expect to find both of these traits in each example of faith laid before us.

Some may not believe that God exists. There are many more who believe that God exists, but who do not believe that he rewards those who earnestly seek him. In a crisis they prayed, and God did not do what they asked of him. Therefore they conclude that God is at least unresponsive, if not wicked; and they turn away from him. They "know" God does not reward those who seek him. Such people could very profitably examine the examples of faith in this chapter. The tense of two verbs may help here. Both participles, "one who comes" (prosercovmenon , proserchomenon ) and "who earnestly seek" (ejkzhtou'sin , ekzçtousin ) are present tenses. This indicates continual coming and continual seeking. God does not respond to the occasional seeker. One must keep coming as a lifestyle. One must keep seeking as a regular, habitual predominant way of life. A single cry never indicates the real nature of our heart. A perpetual cry does.

11:7 By faith Noah, when warned about things not yet seen, in holy fear built an ark to save his family. By his faith he condemned the world and became heir of the righteousness that comes by faith.

Noah's expression of faith consisted of a construction project. He built an ark, a huge boat 450 feet long. Until 1858 the largest boat besides the ark was the P&O liner called "Himalaya," which was barely half as long as the ark! In that year Filby says, "Isambard Brunel launched the Great Eastern, 692 feet by 83 feet by 30 feet . . . five times the tonnage of any ship then afloat." It was another forty years before a boat was built bigger than the Great Eastern.

When warned by God, Noah acted on things which could not be seen (cf. v. 1). He trusted the truth of the message given him by God. Though God is not named here as the source of the warning, it is so sure an inference that translators generally insert the word "God" with no special marking that it has been added. See notes on the word "warned" (crhmativzw , chrçmatizô ) at 8:5.

Jude gave one general clue of God's coming judgment on the ungodly, but his words seem to point to the second coming rather than the flood.

Enoch, the seventh from Adam, prophesied about these men: "See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him" (Jude 1:14-15).

Unless one gives an early date for Pseudepigraphical books, which no one seems to even suggest, there is no known information before this warning by which Noah could have anticipated the coming of a flood of the magnitude which the Bible describes. Only God's plans for this gigantic boat undergirded his pronouncement, "I am going to put an end to all people, for the earth is filled with violence because of them. I am surely going to destroy both them and the earth. So make yourself an ark . . ." (Gen 6:13-14).

The warning from God moved Noah " in holy fear" (eujlabevomai , eulabeomai ). The verb appears in the NT elsewhere only where the Pharisees and Sadducees so strongly argue about the resurrection that the commander "was afraid" Paul would be torn to pieces by them (Acts 23:10). Bauer describes the adjective eujlabhv" , (eulabçs , "devout") as "in our lit. only of relig. attitudes devout, God-fearing" and the noun eulabeia ("reverent awe") as "in our lit. prob. only of reverant awe in the presence of God, fear of God ." The former is only in Luke 2:25; Acts 2:5 and 8:2 in the NT. Both NT occurrences of the latter are in Hebrews (5:7; 12:28). Louw and Nida suggest the verb means here "to obey, with the implication of awe and reverence for the source of a command," and would translate, "he obeyed (God) and built an ark." One should be cautious about criticizing the use of fear in motivating people to respond to the gospel. Here God himself used fear to motivate Noah. It would result in saving his family.

The Genesis account said Noah "found favor in the eyes of the Lord" and that he was "a righteous man, blameless among the people of his time, and he walked with God" (Gen 6:8-9). Indeed, he was the first man in Genesis to be called "righteous." See Gen 6:9; 7:1; and Ezek 14:14,20. The verse reminds us that this righteousness came because he clung tenaciously to God. His was the righteousness that comes by faith. Noah acted on God's word alone, without any other "evidence" of the impending flood. Our text, like Genesis, applauds the character of Noah, not that of his family. Still, the family enjoyed the benefits of Noah's labors born out of his faith. Their own faith must have been greatly strengthened by the faith of their grand patriarch. Evidently there were no grandchildren till after the flood (Gen 11:10).

Noah is called "a preacher of righteousness" in 2 Peter 2:5, which must indicate some kind of open stand and clear message against the evil of his day. Mankind was so wicked the text says, "Every inclination of the thoughts of his heart was only evil all the time" (Gen 6:5). The NIV says, "By his faith (lit., "by which") he condemned the world." Technically the "which" could refer to salvation or the ark. But Ellingworth is right that it is much better to relate the phrase "to the dominant theme of faith, as in v. 4."

Thus the text says that by faith Noah did three things: (1) he built an ark; (2) he condemned the world; and (3) he became heir of the righteousness that comes by faith.

C. FAITH ILLUSTRATED BY ABRAHAM (11:8-19)

⁸ By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going. ⁹ By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise. ¹⁰ For he was looking forward to the city with foundations, whose architect and builder is God.

¹¹ By faith Abraham, even though he was past age - and Sarah herself was barren - was enabled to become a father because he ^a considered him faithful who had made the promise. ¹² And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

¹³ All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth. ¹⁴ People who say such things show that they are looking for a country of their own. ¹⁵ If they had been thinking of the country they had left, they would have had opportunity to return. ¹⁶ Instead, they were longing for a better country - a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.

¹⁷ By faith Abraham, when God tested him, offered Isaac as a sacrifice. He who had received the promises was about to sacrifice his one and only son, ¹⁸ even though God had said to him, "It is through Isaac that your offspring ^b will be reckoned." ^{c 19} Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.

This chapter gives more space to discussing the faith of Abraham than of anyone else, vv. 8-19. This is proper, for he is held up before Christians as the main model of faith in Romans 4:1-25; Galatians 3:6-9 and James 2:20-24. Three main illustrations from Abraham's life are chosen here to display his faith. (1) He obeyed God's call to go to a new unknown land. (2) He became able to have a son when he was too old. (3) He was willing to offer his only son Isaac.

11:8 By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.

Abraham was so important to the Jews that they said he was one of five possessions God took to himself in his world: the Law, heaven and earth, Abraham, Israel, and the Temple (M Aboth 6:10). They said Abraham had performed the whole Law before it was given (M Kidd. 4:14). Several works in varying amounts embellish the Biblical data relating his struggles with the surrounding idolatry and his teaching people various subjects, especially the laws of God. Josephus tells the story of Abraham in Antiquities , I.vi.5-xvii.1 (I.148-256) in which he includes citations from numerous ancient sources that describe Abraham, but are no longer extant. Of the three incidents presented in Hebrews, Josephus gives the greatest space to the sacrifice of Isaac.

The Muslim faith also gives great honor to Abraham. Gottheil says, "Of all the Biblical personages mentioned in the Koran, Abraham is undoubedly the most important." He says further that Mohammed claimed "that Abraham was the real founder of the religion that he himself was preaching; that Islam was merely a restatement of the old religion of Abraham and not a new faith now preached for the first time;" and that Mohammed even went so far as to assert that Abraham built Kaaba, the holy house of Islam in Mecca, and that the son he offered was Ishmael, not Isaac.

The first illustration in Hebrews of Abraham's faith concerns his original call by God. The Greek text gives a sharp contrast by putting both of the first two verbs at the beginning of the sentence, "By faith, being called , Abraham obeyed . . ." His obedience was immediate. Even the present participle encourages this idea of immediacy, "While he being called," not "After he was called," as the aorist participle would have suggested. Genesis gives the same impression of immediate obedience. The very next words after God's call and promise are, "So Abram left, as the Lord had told him" (Gen 12:4). At this point he did not know the country, the distance, not even the exact direction of his destination. Attridge suggests that he learned what land God had in mind for him only after arriving in Canaan. He simply obeyed God's call.

11:9 By faith he made his home in the promised land like a stranger in a foreign country; he lived in tents, as did Isaac and Jacob, who were heirs with him of the same promise.

Even when he arrived in the promised land, Abraham lived in tents, like a stranger in a foreign land . It is ironic for the owner of the land to have to live in temporary quarters. Acts 7:5 says, "He gave him no inheritance here, not even a foot of ground. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child." In a similar situation Paul described an adolescent heir, treated like a slave while a minor, though he owned the whole estate (Gal 4:1-2). Several words in this chapter show Abraham's lack of connection with the land. He "made his home" (parwv/khsen , parôkçsen , lit., "live as a stranger") in the promised land like a "stranger" (ajllotrivan , allotrian ).

The first of these words appears only here and in Luke 24:18, where the two disciples heading for Emmaus find Jesus so out of touch with current events about the Messiah's death that they conclude that Jesus must only "live as a stranger" [BAGD definition] in Jerusalem. The NIV omits the "stranger" idea by translating, "Are you the only one living in Jerusalem . . ." The noun form paroikiva , ( paroikia , "a sojourn in a strange place") is only used of the Jews in Egyptian bondage (Acts 13:17) and of Christians in this world (1 Pet 1:17). The noun form pavroiko" , ( paroikos , "stranger, alien") describes Moses in Egypt (Acts 7:29), Jews in Egypt (Acts 7:6), Christians in the world (1 Pet 2:11) and Gentiles who through Christ are no longer "foreigners" and "aliens" ( paroikoi ) of God's people.

Part of the reason God repeatedly directed the Jews to deal kindly with the aliens among them was that they had been aliens in Egypt. So Exodus 23:9; Leviticus 19:33-34; 25:35; Deuteronomy 10:18-19 and 23:17. For additional Scriptures on the special treatment he required for aliens see Exodus 22:21; Leviticus 23:22; Deuteronomy 24:14-21 and 26:11-13. There is an additional reminder of earth as a temporary residence of God's people in Leviticus 25:23, "The land must not be sold permanently, because the land is mine and you are but aliens and my tenants."

The idea of Canaan as the inheritance of Abraham, and by extension, the Jewish people, must be modified by what was said in Hebrews 3-4 about the people's not entering God's rest. Their early and perpetual breaking of the covenant must also preclude any claim to the offer God made in the covenant. Jews who resisted Jesus fell from this inheritance. Only a remnant remained. All believers became participants in this inheritance, and most of these were Gentiles (Rom 9-11).

11:10 For he was looking forward to the city with foundations, whose architect and builder is God.

Jesus has been appointed heir of all things (Heb 1:2). Abraham was destined to share in Jesus' inheritance. Though God gave him the land replacing the seven nations who were there before him (Acts 13:19), Abraham knew that this was not the best part of the inheritance. The promise God gave to Abraham made him look forward to "a city with foundations, whose architect and builder is God." He also knew that the promise was not obtainable by law but by faith. "Abram believed the Lord, and he credited it to him as righteousness" (Gen 15:6). See also Romans 4:15ff. Galatians 3:18 adds, " If the inheritance depends on the law, then it no longer depends on a promise; but God in his grace gave it to Abraham through a promise." Even the birth of a son, the second incident used here to show Abraham's faith, was the result of a promise (Gal 4:23).

The beauty of the offer of God through the gospel is that Christians become heirs with Abraham of this grand promise from God. " If you belong to Christ, then you are Abraham's seed, and heirs according to the promise" (Gal 3:29). Even Gentiles can participate equally with Jews as "fellow citizens with God's people and members of God's household" (Eph. 2:19). This is the mystery of the gospel that had been made especially plain to Paul (Eph 3:1-21). The end result is that all of God's children are "heirs of God and co-heirs with Christ" (Rom 8:17) in "an inheritance that can never perish" (1 Pet 1:4).

Abraham's real expectation is a divinely built city, not a wind-blown country. Bengel reminds us that "a tent has no foundations." In the ancient world cities were places of permanence and culture, of refuge and commerce. Pygmy city-states and giant empires had a city as their center. God, indeed, "has prepared a city for them" (11:16), "the heavenly Jerusalem, the city of the living God" (12:22). This is what the readers had already acknowledged as their "better and lasting possessions" (10:34). It is natural for Jerusalem and its location on Mt. Zion to become the terminology of promise for the people of God. The most famous description of this future city of God is found in Revelation 21-22. The most widely known extrabiblical description of this city is probably Augustine's The City of God . McCown explains that "whereas Judaism and the gospels had a distinctly agricultural background, Christianity almost immediately gravitated toward the city. . . . No book in the Bible is more thoroughly bound to the city than the book of Revelation."

11:11 By faith Abraham, even though he was past age - and Sarah herself was barren - was enabled to become a father because he considered him faithful who had made the promise.

The second incident used to express Abraham's faith is his miraculous return to fertility, accompanied by Sarah's rejuvenation. Both Abraham and Sarah were "barren," " past age ." Yet through faith God enabled them to have the promised son, Isaac. Faith in this instance was trusting that God was faithful, when all the physical evidence pointed the other way. Paul said God "is able to do immeasurably more than all we ask or imagine, according to his power that is at work within us" (Eph 3:20). In this instance, by faith Abraham and Sarah reached out into that capability beyond where others could see and knew that God would do the impossible thing, because he had said he would.

This was not a virgin birth, but it was definitely a miraculous birth. What could not happen did happen "because he (or she) considered him faithful who had made the promise." There is a textual difficulty here. The NIV margin more closely follows the established Greek text, "Or: By faith even Sarah, who was past age, was enabled to bear children because she ." Abraham's ability to have the promised son was dependent on Sarah's fertility. Thus whether Sarah alone was "past age," or both of them were, makes no difference in the final outcome.

11:12 And so from this one man, and he as good as dead, came descendants as numerous as the stars in the sky and as countless as the sand on the seashore.

The NIV expression, "as good as dead," which it also uses for the same form in Romans 4:19, is so soft it is misleading if not plainly erroneous. Nenekrwmevno" (nenekrômenos , "having died") is a perfect participle. It means he had died with all its effects including barren childlessness and an evidently thwarted promise. Both passages also speak of Sarah's deadness. If there is something in genetics by which women come past age and men do not, it is not indicated by the text.

The promise was that, "I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore" (Gen 22:17). See also Genesis 15:5; 26:4; 32:12. Moses told the people of Israel as they were about to enter Canaan that they had become as numerous as the stars and the sand, i.e., the promise was fulfilled (Deut 1:10; 10:22; 28:62). Eventually, the addition of Gentile believers to Abraham's seed would expand this number even more. Isaiah challenged those who sought the Lord to "look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone [Or: "when he was but one" NIV first edition, 1975], and blessed him, and increased him (Isa 51:1-2, KJV).

It is ironic that physical genealogical descent from Abraham which came about through faith would later come to be used as a substitute for faith. See Matt 3:9; Luke 3:8; Matt 8:10-12; John 8:39; Rom 2:28-29; 4:11-12; 9:6.

11:13 All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance. And they admitted that they were aliens and strangers on earth.

The author pauses for a parenthetical admiration of these giants of faith. "All these people were still living by faith when they died." He has been urging his readers to be faithful "till the end" (3:14) or "till the very end" (6:11). See also 4:9-11; 5:11-6:6; 9:27 and 10:26-31. Now he shows that the "greats" of faith kept the faith and died still waiting for the unfulfilled promises. He will remind them again at the end of the chapter (v. 39) that "none of them received what had been promised." Faith sharpened their vision and strengthened their commitment to God's future provisions for them.

They " saw" and " welcomed" the promises " from a distance ." Abraham "rejoiced at the thought of seeing my day; he saw it and was glad" (John 8:56). Moses "regarded disgrace for the sake of Christ [i.e., the Messiah] as of greater value than the treasures of Egypt, because he was looking ahead to his reward" (11:26). Peter says of the prophets in general,

Concerning this salvation, the prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. Even angels long to look into these things (1 Pet 1:10-12).

"Seeing what was ahead, he [David] spoke of the resurrection of the Christ" (Acts 2:31). Isaiah saw so many things about Jesus and the whole Messianic era which he brought that he has been called "the fifth Evangelist." Jesus told his disciples that others knew enough about the coming days of the Messiah but that they "longed to see what you see but did not see it, and to hear what you hear but did not hear it" (Matt 13:17).

The word for "welcomed" (ajspavzomai , aspazomai ) is normally used of greeting people, and the NT often uses it in this way. The end of Hebrews has this normal use twice (13:24). Ellingworth thinks that "The unusual, apparently impersonal object here suggests that for the author, the heavenly city is primarily a community." They admitted that they were aliens (xevnoi , xenoi ) and strangers (parepivdhmoi , parepidçmoi ) on earth . This is the perspective God had taught them in Leviticus 25:23 when he prohibited permanent land sales. The words "on earth" clearly contrast with the "heavenly" country (v. 16) for which they are longing. Christians join the patriarchs in this feeling of anticipation. This world is not our home. We are looking for "the city that is to come" (13:14), "the kingdom that cannot be shaken" (12:28). In their early days of faith the readers had held their possessions of this world very lightly (10:32-34).

11:14 People who say such things show that they are looking for a country of their own. 11:15 If they had been thinking of the country they had left, they would have had opportunity to return.

This admission of a temporary status also confirmed the fact they they were looking for another country which they could call their own. This was certainly not Ur of Chaldees from which they had come. They could have returned at any time, but Abraham made his servant swear (Gen 24:4-9) that he would not let Isaac return to the country they "left," ejkbaivnw (ekbainô ). This word appears nowhere else in the NT. Here the structure is, "If (but they were not) . . ." as in 4:8; 8:4 and 7.

11:16 Instead, they were longing for a better country - a heavenly one. Therefore God is not ashamed to be called their God, for he has prepared a city for them.

For this faith in the future which God had in mind, God is not ashamed to be called their God . Stated positively, God is proud to be called their God. We met the same idea in 2:11 where Jesus is not ashamed to call those who are made holy, "brothers." Beginning in Genesis 17:7-8 the OT has numerous statements of God's offer to be their God and they his people. Leviticus 26:12 says it succinctly, "I will walk among you and be your God, and you will be my people" (Lev 26:12). This same relationship is repeated in the new covenant as was already mentioned in Hebrews 8:10 quoting Jeremiah 31:33, "I will be their God, and they will be my people." In addition one should consider the hundreds of instances where God is simply called "their God" or "the Lord your God."

God's preparation of a city for them is a promise very much like Jesus' promise to the disciples in John 14:1-3. Since the father and the son had worked very closely together in the preparation of this world, it is fitting that they would both be involved in the preparation of the next. God had "prepared" the land of Canaan for his people (Exod 23:20). The LXX used the same word as in Hebrews. God has "prepared" a dinner (Matt 22:4), a kingdom (Matt 25:34), indeed, many things (1 Cor 2:9) for his people. God "prepared" a "place" to escape the dragon for the woman who bore a son (Rev 12:6). The holy city which descends from heaven has been "prepared" as a bride adorned for her husband (Rev 21:2).

11:17 By faith Abraham, when God tested him, offered Isaac as a sacrifice.

The third illustration of Abraham's faith concerns his offering of Isaac as a sacrifice. Our text says, "God tested him." James says God tempts no one; rather one's own evil desire tempts him (James 1:13-14). Does God generally not tempt people, but broke the general rule on this occasion? That is not very palatable. Did a Demiurge tempt him, i.e., some intermediate angel? This is even weaker. Should we say a "testing" to let one's true character become known is not the same as a "tempting" which would lure one into sin? James' discussion continues in this direction (James 1:13-18).

The Rabbis taught that Abraham faithfully withstood ten temptations, of which this one was the greatest (M Avoth 5:3). The Midrash Rabbah on Numbers (XVII.2) says when the test with Isaac was finished, Abraham asked God never to put him to any test again, because it almost destroyed him. After discussing this trial another midrash asks the penetrating question, "Can you do what Abraham did?" (Midrash Rabbah on Genesis LV.1).

He who had received the promises was about to sacrifice his one and only son,

The word prosfevrw (prospherô , "offered . . . as a sacrifice") appears twice in verse 17. The first time is a perfect tense drawing the deed plus its consequences before our eyes. The second is an imperfect tense showing that he was in the midst of doing the sacrifice. The NIV translates " was about to sacrifice ." Although adding the words "about to" may be an accepted way of translating an imperfect tense, in my judgment it appears unnecessarily interpretive here. This would narrowly limit the sacrifice to killing the victim. If the preparation for sacrificing is also viewed as part of the "bringing near" of a sacrifice, then Abraham would be already in the process of sacrificing when God stopped him. Turner calls this verb in Hebrews 11:17 "a conative or Desiderative imperfect, of incomplete or interrupted action" and translates, " tried to offer ."

Strangely, Louw and Nida give no hint that any meaning of this verb falls in domain # 53, "Religious Activities" or that it is used for bringing a sacrifice to God. The LXX uses the verb dozens of times in describing the sacrifices in the book of Leviticus, half of its OT appearances. Vorlander recognizes this "connection with the OT sacrifice system." Upon reading the book of Hebrews one should notice the connection of this verb with sacrificing in 5:1, 3; 8:3, 4; 9:7, 9, 14, 25, 28; 10:1, 2, 8, 11, 12; 11:4 and here). Once it is of "offering" prayers to God (5:7). Only once in Hebrews is the verb not used in the sense of an offering to God (12:7).

The editors of the Greek text make verses 17-19 a single sentence. The following indentation may help clarify this interconnectedness which is diminished in the NIV by dividing it into three separate sentences:

"By faith Abraham offered Isaac

while he was being tested;

and he was offering his only [son] -

[i.e.,] the one who had received the promises [was offering his only [son]]

[i.e., the one] to whom it was said that 'In Isaac your offspring will be reckoned' -

after he had reasoned that God was also able to raise him from the dead

from whence he also received him figuratively."

Abraham had received the promises . This was already said of Abraham in 6:13-15 and 7:6. The heirs also held these promises (Heb 6:17; 9:15; 10:36; 11:9, 17, 33). Yet 11:13 and 39 said they did not receive the promises. The NIV aims to solve this problem by translating "promise" as "what was (or: has been) promised" or "things promised" (6:15, 17; 10:36; 11:13, 33, 39). Though the same word is used in each instance, this differentiates between the word given, and the deed fulfilled. Abraham knew what God said would happen, but it had not yet been done. Hebrews is full of such forward-looking expectation of God's rewards that are still future.

In one sense Isaac was not Abraham's one and only son . He had Ishmael; and after Sarah died, by Keturah he had six more sons named in Genesis 25:1-2. The phrase "one and only" is an attempt to express in more comfortable English an old phrase "only begotten" for the word monogenhv" (monogençs ). BAGD translates the word "only, unique." The lineage of the Messiah would pass uniquely through Isaac. Christians are most familiar with this word from John 3:16, "For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life" (NIV). The word is used of the only son of a widow, whom Jesus raised to life (Luke 7:12), of Jairus' daughter (Luke 8:42), of the boy with convulsions (Luke 9:38), and of Isaac (Heb 11:17). Usually the NT uses this word to show Jesus' unique relation to God (John 1:14, 18; 3:16, 18; 1 John 4:9).

11:18 even though God had said to him, "It is through Isaac that your offspring will be reckoned."

The words " even though"are added by the NIV to express the unusual contrast between verses 17 and 18. The verse quotes Genesis 21:12. While Abraham did have another son, Ishmael, it is not this son of the slave woman through whom Abraham's covenant descendants would come. God's choice fell on Isaac to be the son of the covenant. God stopped Abraham from taking Isaac's life as Genesis 22 dramatically relates.

11:19 Abraham reasoned that God could raise the dead, and figuratively speaking, he did receive Isaac back from death.

Both were from God: both the promise of future children through Isaac and the requirement to offer him as a human sacrifice. That put Abraham in a dilemma. (1) The boy must die. (2) This boy must have future children. (3) The only conclusion that fit both of these was for God to raise Isaac back to life again after he died as a sacrifice.

There is no record that Abraham had ever seen a resurrection or had information about resurrection from the dead. The lack of our information does not prove that he did not have this information. It is hard to imagine that the ancients never knew anything but those things which we are sure they knew. Perhaps the translation of Enoch was the nearest thing to a resurrection that had happened up to Abraham's lifetime. But Moses may have been the first one to learn from God what had happened to Enoch. Abraham believed God could do anything. In the current dilemma he reasoned that God would do this unprecedented thing. Since Abraham reasoned that Isaac would die and God would raise him back to life, in his mind he did receive Isaac back from death . Our author says this can be called "figuratively speaking" he received him back from death.

D. FAITH ILLUSTRATED BY ISAAC,

JACOB, AND JOSEPH (11:20-22)

²⁰ By faith Isaac blessed Jacob and Esau in regard to their future.

²¹ By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff.

²² By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.

11:20 By faith Isaac blessed Jacob and Esau in regard to their future.

Very briefly Isaac, Jacob and Joseph are presented as heroes of faith. Isaac blessed Jacob (Gen 27:27-29) and Esau (Gen 27:39-40). The whole story of deception by which Jacob stole the special blessing from Esau and had to flee for his life consumes Genesis 27. Their reunion is reported in Genesis 32-33. In Hebrews the term for the future , "the coming things" (mellovntwn , mellontôn ) usually is used for spiritual things concerning the salvation which Christ brought (1:14; 9:11 variant; 10:1), if not the future world (2:5; 6:5; 13:14). There is no hint in Isaac's words in Genesis that he was talking about anything more than physical prosperity of Jacob's descendants and their being honored by surrounding peoples. The blessing for Esau has only physical prosperity and eventually throwing off his brother's yoke.

11:21 By faith Jacob, when he was dying, blessed each of Joseph's sons, and worshiped as he leaned on the top of his staff.

Jacob is credited with two deeds of faith. He blessed each of Joseph's sons (Gen 48:1-22), and he worshiped on his staff (Gen 47:29-31). The Genesis account indicates that Jacob knew very well what he was doing when he crossed his arms and elevated Ephraim above Manasseh, although this displeased Joseph. Jacob himself had been elevated above his older twin Esau. And Joseph had been favored above his eleven brothers, though not with the blessing of the lineage. The touching with the right hand is the only indication that Ephraim is preferred. There is only one blessing recorded. Jacob asks God to "bless these boys . May they be called by my name . . . and may they increase greatly." One might almost expect the fuller blessings of all the tribes to be noted here from Genesis 49. By the singling out of the proper grandson for preeminence, Jacob was exercising remarkable faith.

Jacob called Joseph to him and made him take an oath that he would bury him back in Canaan where "my fathers" were buried. Then he "worshiped as he leaned on the top of his staff." His heart was in the promised land. His orientation was still looking toward the future that God had promised even when he was in the midst of the comforts and safety provided for his family in Egypt. It is a strong evidence of faith when adequate care for one's family does not dim the anticipation of the better blessings which God has promised for the future.

11:22 By faith Joseph, when his end was near, spoke about the exodus of the Israelites from Egypt and gave instructions about his bones.

Joseph spoke about the exodus of the Israelites from Egypt (Gen 50: 24-26). He referred back to the oath God had given Abraham that after four hundred years in Egypt he would bring his descendants back to the land of Canaan (Gen 15:13-21). Then he made his brothers swear an oath that when they returned they would bring his bones up with them out of Egypt. Moses brought Joseph's bones with him when Israel came out of Egypt (Exod 13:19). They were eventually buried in Shechem in the land which Jacob bought from the sons of Hamor (Josh 24:32). It is easy to forget that they carried his bones around with them during the forty years in the desert. It is also easy to forget that they were kept somewhere in somebody's house during the four hundred years in Egypt.

E. FAITH ILLUSTRATED BY MOSES (11:23-28)

²³ By faith Moses' parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king's edict.

²⁴ By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter. ²⁵ He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. ²⁶ He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward. ²⁷ By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible. ²⁸ By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.

Five incidents of faith are chosen from Moses' life. Actually three are his. His parents' hiding him at birth is reported almost as an introduction to his life of faith. The people's passing through the Red Sea then would be almost a conclusion of these examples. Moses lived another forty years of great faith after these events. Perhaps his faith is best expressed by the faith-deeds of the people he led to trust God. By faith Moses himself (1) refused the privileges of being a royal son, (2) left Egypt, and (3) kept the Passover and the sprinkling of blood.

11:23 By faith Moses' parents hid him for three months after he was born, because they saw he was no ordinary child, and they were not afraid of the king's edict.

Moses' birth is a nice change after dealing with the deaths of Jacob, Isaac (twice seen dying) and Abraham, whose body was dead. What did Moses' parents see in their baby that "he was no ordinary child?" What made them preserve him from the mandated death? There must have been something more than a mother's natural love for her baby or the Nile River would have been filled with babies in baskets whom caring parents were trying to save. Let us address three subjects: the meaning of the word "ordinary," the involvement of God, and the involvement of the whole family. First, what does the phrase " no ordinary child" mean? The Hebrew in Exodus 2:2 simply called him bwf (tôv , Hebrew for "good"), which is about as ambiguously general as a word could be. The LXX used a rare word to describe the baby, ajstei'o" ( asteios "good"). This same rare word is in the NT only in Acts 7:20 and Hebrews 11:23, both of baby Moses. In the LXX this word describes baby Moses (Exod 2:2), Eglon, King of Moab (Judg 3:17 - the Hebrew calls him "fat"), Judith (Judith 11:23), Susanna (Daniel LXX Susanna 2 or 7), and the "good" resolve of Eleazar not to renounce the law (2 Macc 6:23). Balaam's road/way in resisting God was "not good" (Num 22:32).

Second, Acts 7:20 ties God to the description of the baby. The Greek phrase there is ajstei'o" tw/' qew/' (asteios tô theô ) , literally "good to God," i.e., good with relation to God. BAGD explains the use in this verse as an ethical dative, " in the sight of God , hence with superlative force . . . very ." The NIV translates Acts 7:20 simply, "he was no ordinary child." The NIV margin shows more precisely how the Greek text of Acts 7:20 relates this goodness to God by translating, " was fair in the sight of God ."

Third, he was hidden by " his fathers ." In the NT, like the book of Hebrews, the word "fathers" commonly means one's ancestors (Heb 1:1; 3:9; 8:9). Exodus had only said his mother hid him. In some way this three month effort to conceal the baby must have involved the whole family - mother, father, brother, sister, grandparents, great grandparents, neighbors, aunts and uncles. In this time of crisis births would be more certainly noticed, especially births of baby boys. The Egyptians were not dumb. It would be hard to hide from them any signs of a pregnant woman or a newborn child. One slipup by any Israelite would have betrayed their precious secret to the Egyptians. How would a mother feel when she knew that the community was protecting the baby of her sister or cousin and they had not protected her baby from death? Surely God helped them.

We know the edict of death had just recently been given because Moses had an older brother Aaron who escaped the fresh decree that newborn baby boys must die (Exod 1:11-22). The midwives feared God rather than the king and let the boys live. Similar divine protection later surrounded the birth of the Messiah in the face of Herod's murderous intentions. God led the wise men to directly disobey Herod's command (Matt 2:8-12, 16). Joseph also eluded Herod's plot by using the recently received rich gifts in order to hire the fastest transportation possible in the nighttime escape to Egypt (Matt 2:13-14).

A second evidence of the faith of Moses' parents was that they were not afraid of the king's edict . It is hard to believe that there was no fear in their hearts when this terrible pronouncement was made, but fear did not determine their actions. Hence it could be said that they were not afraid of the king's edict. Moses himself displayed this same courage in the second illustration of his faith, his departure from Egypt (v. 27).

11:24 By faith Moses, when he had grown up, refused to be known as the son of Pharaoh's daughter.

Moses is first introduced as a baby (v. 23). Now his adult decisions of faith are sampled. When he refused to be known as the son of Pharaoh's daughter , he turned his back on the fabulous personal wealth of a Pharaoh, the national wealth of the mightiest nation on earth, and the tremendous treasures of its culture, influence and prestige. And he is commended for it. The examples of this chapter are certainly not presented as foolish choices of faith. It is difficult for Christians of the western world to appreciate this kind of decision. Over and over people are praised for seeking and using positions of power and wealth to enhance Christianity. Yet at a deeper level all understand Paul's words,

I consider that our present sufferings are not worth comparing with the glory that will be revealed in us. The creation waits in eager expectation for the sons of God to be revealed. For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Rom 8:18-21).

For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all. So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal (2 Cor 4:17-18).

11:25 He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time.

Was Moses masochistic? Did he just like suffering? No. He saw something in God's future for God's people that was a far greater reward than Pharaoh's future apart from God. The word "suffer with" (sugkakoucevw , synkakoucheô ) is only here in the NT, never in LXX, rare in the church fathers. Even without the prefix " syn" (with) it appears only in Hebrews 11:37 and 13:3 in the NT, but three times in the LXX (3 Kings [=English 1 Kings] 1Kg2:26 [twice] and 11:39, and rarely in the church fathers. The readers had made a similar choice of "co-suffering" with those in prison (10:34). The exact word in that verse is sumpaqevw (sympatheô ) from which the English word "sympathy" is derived. BAGD even translates the word " sympathize with, have or show sympathy with ." This word appears in the NT elsewhere only in Hebrews 4:15, where Jesus is said to "sympathize with our weaknesses."

Moses chose against the pleasures of sin . His position in Egypt would let him explore many of the indulgences Solomon had examined - pleasure, laughter, wine, great projects, horticulture, money, a harem, learning, work (Eccl 2). There was a certain "pleasure" in them all. But like Solomon, Moses also found them quite unfulfilling, "meaningless," "vanity." The imperfect tense of the verb ajpevblepen ( apeblepen , " was looking ahead") in verse 26, indicates that he kept looking off into the future again and again. Finally he made a decision. Both verbs " chose" (eJlovmeno" , helomenos ) and " regarded" (hJghsavmeno" , hçgçsamenos ) are aorist tenses showing a single decisive event.

11:26 He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.

As Moses examined the faith of "these slaves of ours," he found something far more significant and satisfying than anything Egypt could offer. There were some ancient roots they had that reached farther back than Egypt's history, and some expectations that reached much farther forward than Egypt's anticipations. There was a reward much larger and clearer than the foggy sayings of Egyptian soothsayers. There was something about a "Messiah" (Hebrew for "Christ" v. 26) sent from the single god over all gods, who simply spoke and everything came to be. Moses was drawn to that. He could see the difference between being "rich in this present world" and putting one's hope in God, "who richly provides us with everything for our enjoyment" including a rich full future reward (1 Tim 6:17). What would Alexander the Great at his zenith, or other great men of the world, have done if confronted with such a message?

Ellingworth reminds us that Psalms 69:9 and 89:51 discuss the same "reproach" (ojneidismov" , oneidismos , v.26) which David found against those who choose for God. He enumerates the many times the NT uses these two Psalms.

The text of Exodus tells the story of Moses' punishing the cruel Egyptian taskmaster at the time of the critical break with his position of favor in Egypt (Exod 2:11-15). It does not explain as fully as this NT text all that went into his decision. Nor does the NT text tell what incident first expressed his decision "to be mistreated along with the people of God rather than to enjoy the pleasures of sin." How did this additional information rise? Was it (1) from the creative insight of our author? Or (2) from some extrabiblical text, whether apocryphal, pseudepigraphical, rabbinic, Egyptian, etc.? Or (3) from some non-written oral tradition embellished with each retelling? Or (4) from God himself giving the author of Hebrews information he could not otherwise have known? How did the Gospel writers know what Jesus prayed when he was alone in the garden of Gethsemane (Matt 26:36-46 and parallels)? How can Peter tell us how this universe will end (2 Pet 3:10)? How could Moses know that the great flood covered "all the high mountains under the entire heavens" (Gen 7:19), or that God created the world by speaking it into existence (Gen 1:3, 6, 9, 11, 14, 20, 24, 26, 29; so Ps 33:9)? How could the author of Hebrews know what Jesus did in heaven (Heb 9:11-14, 24-28; 10:12-14)? There is a far more significant source here than astute scholarship or creative writing, or we are all in deep trouble.

11:27 By faith he left Egypt, not fearing the king's anger; he persevered because he saw him who is invisible.

Moses' second great deed of faith was also prompted by his vision. This is probably Moses' second departure at the time of the Exodus. At his first departure he killed the Egyptian who was beating an Israelite. Exodus says, "When Pharaoh heard of this, he tried to kill Moses, but Moses fled from Pharaoh" (Exod 2:15). Although the text does not directly say Moses feared the Pharaoh, the account looks like he did. There could have been other motives besides fear which mingled in his rapid exit.

Forty years later he returned at God's direction, led in causing the ten plagues, and appeared always in command of the situation. When Moses left Pharaoh upon announcing the last plague, it was Moses who was angry (Exod 11:8). During the night when death struck, Pharaoh summoned Moses and told them to leave, and he added, almost timidly, "And also bless me" (Exod 12:32). The Egyptians also urged them to leave expressing their own fear that "otherwise we will all die!" Further the text relates the generous gifts the Egyptians gave the Israelites and explains, "The Lord had made the Egyptians favorably disposed toward the people" (Exod 12:31-36; so 11:3). The LXX adds the phrase "and by Pharaoh" to the Hebrew text of Exodus 11:3, "The LORD made the Egyptians favorably disposed toward the people, and Moses himself was highly regarded in Egypt by Pharaoh's officials and by the people [LXX "and by Pharaoh"]."

The word "persevered" (karterevw , kartereô ) and its cognate forms appear only about a dozen times in the LXX, nowhere else in the NT. If this departure is his second, Moses took all the Israelites with him in departing. His persevering must have included convincing them all to start the Passover celebration, to leave the only home they knew, and not to collapse when trapped between the Egyptian army and the Red Sea. The last of these is expanded into its own statement of faith in the next verse. Perhaps one should paraphrase verse 27, "By faith Moses led two million slaves to march boldly out of the grip of the mightiest nation on earth, fearlessly plundering them as they went; and they were able to persevere in this daring deed primarily because of the persistent vision of one man who kept looking at the God who is invisible."

The NIV puts the word "because" in an odd place. Its grammatical structure more naturally relates the word gar ("because") to the whole second half of the verse, not just to the adverbial participle "seeing." It appears that NIV has ignored the conjunction ("because"), which it often does, and interpreted the adverbial participal as a causal participal. The following structure may suggest a better translation:

"By faith he left Egypt

not fearing the king's anger;

for

as one seeing him who is invisible

he persevered."

The present tense of the participle "seeing" indicates that he kept looking at the invisible one, over and over again. A sound vision continually held before us will strengthen us to do our finest deeds. When that perpetual vision is of the invisible God who can only be seen on earth with the mind's eye of faith, wonderful things happen. This is how to build faith. This was how Moses built his own faith that helped him overcome a hostile environment. This was how Moses' faith could turn a land full of crying, groaning slaves into a people whom God could use for his glory. HE "left Egypt." Indeed! Look at the train who followed in the wake of his faith. It is no accident that our author urges his readers to "fix your thoughts on Jesus" (3:1). "Let us fix our eyes on Jesus" (12:2). The book of Hebrews is full of looking at Jesus.

11:28 By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.

Moses' third deed of faith was keeping the Passover and its attendant sprinkling of blood (v. 28). This was more than just "doing" the Passover. The verb is a perfect tense of poievw (poieô , to do). What he did had lasting consequences. It may be translated "instituted" the Passover. It was to be "a lasting ordinance" (Exod 12:24), "a day you are to commemorate; for the generations to come you shall celebrate it as a festival to the Lord - a lasting ordinance" (Exod 12:14). Its permanence is prescribed throughout the Pentateuch.

This first Passover was accompanied by the sprinkling of the blood of the Passover lamb on the top and both sides of the doorframe (Exod 12:21-23). When the Lord went through the land at midnight and struck dead the firstborn of every home and animal, he would not enter any house with the blood on the doorframe. No one knows how well Moses persuaded the people. No one knows how many Israelite families left their firstborn dead in Egypt that night because of their disobedient disdain of blood on their doors. No one knows how many Egyptians decided that night, like Moses had decided long before, to join the people of God in their privations rather than remain in wealthy, mourning Egypt. The text simply reports, "Many other people went up with them" (Exod 12:38).

The covenant at Mt. Sinai was confirmed by sprinkling blood on the people (Exod 24:3-8). Hyssop is mentioned in connection with various offerings (Exod 12:22; Lev 14:4-6, 49-52; Num 19:6 and 19). Blood was to be sprinkled as part of the ceremony in various offerings, purifications and consecrations. The most notable may be the original entrance into the covenant agreement, the consecration of new priests, the endless sacrifices of lambs, and the ceremonies on the Day of Atonement. The Passover ceremony, celebrated on the same night in which all of Egypt's firstborn died, knit the Israelites into a single mobile family. Before this Passover night, they were slaves. After it, they were a free people leaving Egypt. That freedom allowed them to worship God as he directed , i.e., there would be an endless sprinkling of blood under his Sinai covenant.

Because of the blood sprinkled around their doorframes, the destroyer of the firstborn would not hurt them. The NIV tries to make the text perfectly clear by ending verse 28 with the phrase, "the firstborn of Israel," instead of the slightly ambiguous "them." The word "firstborn" is neuter here probably because it included animals with people. Surely far more animals than people died in the tenth plague. The word for "destroyed" (ojloqreuvw , olothreuô ) appears only here in the NT. Exodus only said the destroyer would not enter their houses and strike them down. Hebrews says he would not even touch them.

By naming three great deeds of Moses and Abraham, they are honored more than any others in this list of the faithful. Only by anticipation did Abraham's deeds which are reported here touch more than a very few people. On the other hand, Moses' exercise of faith immediately changed the lives of thousands. He led the people in leaving Egypt and in keeping the Passover. The next three examples of faith express deeds which Moses largely stimulated by his faithful leadership.

F. FAITH ILLUSTRATED IN ISRAEL (11:29-38)

²⁹ By faith the people passed through the Red Sea ^a as on dry land; but when the Egyptians tried to do so, they were drowned.

³⁰ By faith the walls of Jericho fell, after the people had marched around them for seven days.

³¹ By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient. ^b

³² And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets, ³³ who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, ³⁴ quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies. ³⁵ Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection. ³⁶ Some faced jeers and flogging, while still others were chained and put in prison. ³⁷ They were stoned ^c ; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated - ³⁸ the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.

^a 29 That is, Sea of Reeds ^b 31 Or unbelieving ^c 37 Some early manuscripts stoned; they were put to the test;

Three more specific examples of faith yet remain. None of them are by people who would normally be classed as giants of faith. The Israelites cross the Red Sea in terror at the pursuing Egyptians. The walls of Jericho fall down after Israel has simply marched around them for seven days. Rahab sees an invincible people approaching and stays alive by joining them. These are not so much illustrations of great depth of faith, but of the fact that faith does something.

11:29 By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to do so, they were drowned.

In the previous two illustrations of faith (vv. 27-28), Moses' faith carried the people of Israel along with him. In this illustration of faith (v. 29) the people have risen to their own trust in God. " By faith the people passed through the Red Sea ." The account is in Exodus 13:17-15:21. The path of the people on leaving Egypt which led to their militarily vulnerable position beside the sea was directly dictated by God. After giving his verbal direction, he led them with the pillar of cloud by day and the pillar of fire by night (13:17-22). Looking back on what happened is almost humorous. It was not humorous for them. Israel was "marching out boldly" until they saw the Egyptian chariots coming. Immediately "they were terrified" (v. 10). But when the Israelites had crossed the sea and saw the pursuing Egyptians dead on the shore, "the people feared the LORD and put their trust in him and in Moses his servant" (Exod 14:29-31). To say that it was "by faith" that the people passed through the Red Sea can only mean that faith is there when there is obedience. However small, however full of fear, it is still faith, if there is obedience. They certainly did not feel calm, or even "trusting" before the crossing. They were "terrified."

A few words must be said about the place of crossing. At all twenty-six occurrences of the phrase "the Red Sea" the NIV margin prefers, "Sea of Reeds." It is fashionable for many texts and atlases to locate Israel's "crossing" at some marshy area north of the deep water. The text of Hebrews makes four points about their crossing: (1) It was done "by faith." (2) They passed "through" the Red Sea. (3) They did it "on dry ground." (4) The Egyptians were drowned when they tried to follow. It would be hard to drown all the Egyptians if Israel did not cross at some deep water. The biblical picture of a deep water crossing is quite certain.

11:30 By faith the walls of Jericho fell, after the people had marched around them for seven days.

The second general expression of the effect of faith involves all the people at the conquest of Jericho (v. 30). "By faith the walls of Jericho fell ." The only thing it said they did was march around the city for seven days. This is not a very deep level of faith. Nevertheless, there is the clear element of DOING what God required, even if it is doing what the crowd does, as long as it is what God said should be done. A messenger from God, an angel (?), called "a man" and "the commander of the Lord's army" met Joshua before the attack and told him that the method of attack would be by marching around the city in this unusual way (Josh 5:13-6:5). The whole story is told in Joshua 5-7.

11:31 By faith the prostitute Rahab, because she welcomed the spies, was not killed with those who were disobedient.

The story about Rahab also teaches the value of obedience even if it is a small deed (v. 31). Certainly she knew the risk of helping the spies, worse, of concealing them. She was especially aware at the inn of the travelers' talk about the approaching Israelites. She would later tell them, "All who live in this country are melting in fear because of you. We have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt, and what you did to Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed" (Josh 2:9-10).

There was more in her heart. She had seen the frustrating impotence and degrading immorality of the gods around her. The stories coming from spies and travellers who kept an eye on the Israelites suggested that their God was a far different kind of god, a good god. She knew little more than his name. Perhaps she had heard some of the very fair laws of this god.

Suddenly two strange men appeared at her inn. Guessing that they were Israelite spies she had to make a quick decision. Should she help them and risk death herself, or expose them and become a heroine in Jericho? For what? Jericho could not stand against them if Egypt could not. There was no time to inquire about their god now. She had only a few moments to decide and to act. She hid them quickly. One last time she approached them just before they lay down for the night, and she blurted out the growing confidence in her heart, "The LORD your God is God in heaven above and on the earth below" (Josh 2:11).

From tiny bits of information came enough faith to do one little thing. It was enough to show where her heart was. Faith without accompanying deeds is a useless thing. With them it is powerful. James uses both Abraham's offering of Isaac and Rahab's helping the spies as evidence that faith must do something to be real (James 2:17-26). In Hebrews the only evidence presented of her faith is that she did not "perish with, be destroyed with" (sunapovllumi , synapollymi ) those who were disobedient. The word occurs nowhere else in the NT, and is not very frequent in the LXX. In this instance Rahab's faith helped her leave the group.

As it did in verse 27 the NIV adds the word "because" as an interpretation of an adverbial participle. The Greek text does not require "welcoming the spies" to be seen as the reason that she escaped death. It may as correctly be translated simply "after she welcomed the spies." Nothing is mentioned here about her saving her whole family, nor about the scarlet cord which was the means of this preservation. A small deed, done quickly with little advance notice, built on a general fear of dire consequences, was all she had available. It was all she needed. By that one little deed she won for herself a place in the hall of fame of the faithful and in the lineage of the Messiah (Matt 1:5).

These concrete examples show that faith always looks to God. It seeks him out and aims to please him by doing whatever he says to do. God is trusted to be the designer, the builder and the host of a better city in a better country with better people. In honoring this faith God guides the steps, enlightens the mind and enlarges the influence. Faith gives strength to do what men in their weakness could not do. Faith knows that if its own strength fails, God will assist, even if he must do a miracle. When faith seizes the moment, it seizes God.

Though faith leads to new places, new privileges, new privations, it never leads away from God. Faith expects a better future full of God's own rewards. Faith keeps the eyes on heaven while driving the nails on earth. Faith sees the end past long costly projects or large luring pleasures.

A believer draws others along in his train. He aims to save his family. He works to save the world. He leaves a clear voice when he has gone. God commends the faithful.

11:32 And what more shall I say? I do not have time to tell about Gideon, Barak, Samson, Jephthah, David, Samuel and the prophets,

To the eighteen examples of faith already given our author appends a few names and a large list of wonderful deeds that this faith has stimulated (vv. 32-38). The previous examples are enough to demonstrate that those with faith do not "shrink back" but "persevere." They "will be richly rewarded" (10:35-39). Faith gives confidence and improves the understanding of what cannot be seen. Westcott capsulizes this summary in Hebrews, "In part (a) they wrought great things (32-35a): in part (b) they suffered great things (35b-38)." Then he draws attention to the "remarkable symmetry" of the nine phrases in vv. 33-34. The first triplet has only two accents in each phrase; the second and third triplets have three.

In 11:32 the author lists four judges, then David, Samuel, and "the prophets," explaining, "I do not have time to tell about them." How did each of these exercise faith? Gideon seemed very reluctant to respond to God's call to save Israel. He wanted a sign before each major event to which God called him. When God had him tear down his father's altar to Baal and its accompanying Asherah pole, he did it at night, because he was afraid; but because he believed, he did it. Later, with only 300 men holding trumpets and torches, he attacked and routed the army of Midianites, Amalekites and other eastern people who were "thick as locusts" having camels that "could no more be counted than the sand on the seashore" (Judg 7:12). His faith seemed very timid, but he did what God directed him to do.

Barak defeated Sisera the Canaanite and his 900 iron chariots. Barak refused to go to battle until Deborah the prophetess agreed to go with him. She "was leading Israel at that time" (Judg 4:4). In the Bible text Deborah is always mentioned before Barak.

Samson has little evidence in the Bible text that he trusted God. His parents raised him as a Nazirite as the angel had directed when he explained that "he will begin the deliverance of Israel from the hands of the Philistines" (Judg 13:5). Four times are recorded that "the Spirit of the Lord came upon him," once when a lion attacked him (Judg 14:9), twice to fight Philistines (Judg 14:19; 15:14). See also Judges 13:25. His whole life seemed to be an expression of trusting God for superhuman strength as a Nazirite until Delilah lured him to uncover his vow. The clearest expression of his faith came at the end of his life. Taunted as a prisoner in the temple of Dagon, he prayed for his strength to return. With it he pulled down the temple killing more Philistines at his death than during his life. Evidently, faith may return when one repents and asks to be used again by God.

Jephthah's remarkable faith is seen in keeping a careless vow, even though it was very costly to him (Judg 11:29-40). He made a solemn agreement with God before the battle. God kept his part and helped him win, so Jephthah determined to keep his part. The vow may have been foolish. The faith in God was not. Scholars offer different interpretations of whether Jephthah kept his vow by killing or by banishing his daughter. Either way, Jephthah's faith is indeed remarkable.

David is the only person whom God calls "a man after my own heart" (Acts 13:22 based on 1 Sam 13:14). His life is so full of deeds of faith that anyone interested in pursuing this feature of his life should read 1 Samuel 16-31; 2 Samuel; 1 Kings 1-2; 1 Chronicles 11-29 and the many Psalms bearing his name. In addition, there are many indications of David's faith in the character and writings of his son Solomon. One caution must be taken in examining every one of these models of faith. Great faith does not mean perfect life or character.

Samuel marks the transition from judges to kings and prophets. He was the last of the judges (1 Sam 7:6, 15-17; etc.) and the first of the prophets (1 Sam 3:20; 2 Chr 35:18; especially Acts 3:24 and 13:20). His deeds of faith, like David's, are numerous, and may be read at leisure in 1 Samuel 1-19 and Jeremiah 15:1.

The faith of " the prophets" is generally seen as they deliver God's messages in the face of difficulties of all kinds. It may be almost a rule of thumb that the only prophets who have no recorded difficulty because of delivering their messages are those of whom no narrative at all is recorded. The book of Hebrews began by noticing "the prophets" (1:1). At this point, after mentioning the prophets, Hebrews simply lists numerous afflictions and achievements of the faithful (vv. 33-38).

The most prominent judges who appear in the book of Judges are selected in Hebrews 11:32, two who are earlier and two later. The names can been seen as pairs, though the grammatical structure of the Greek text does not suggest pairing except for David and Samuel. The chronological order within each of the three pairs is reversed. This may reflect their relative importance in the pair. Attridge thinks it is more likely that "the systematic departure from a strict scriptural sequence is a part of the attempt to create an image of a vast horde of exemplars of faith." That impression had begun by the time the author got to these names. Three of these judges are mentioned with Samuel in 1 Samuel 12:11 as examples of those whom God sent to deliver Israel when they cried out for mercy from their oppression, "Then the LORD sent Jerub-Baal [also called Gideon], Barak, Jephthah and Samuel, and he delivered you from the hands of your enemies on every side, so that you lived securely."

The Bible makes Joshua a transition figure between Moses and the judges in much the same way Samuel was a transition figure between judges and kings. Samuel himself became in a sense the first of the prophets (1 Sam 3:20; 9:9; Acts 3:24; 13:20-21). Technically, there were "prophets" before Samuel, but with him the emphasis shifted from the independent rule of individual judges to the sustained rule of a succession of kings assisted by prophets. The author of Hebrews appears to notice this transition with "David and Samuel" being followed simply by "the prophets." Samuel and David are very closely related in Scripture. For example, in setting up the order of worship and the personnel for the temple, the gatekeepers were "assigned their positions of trust by David and Samuel the seer" (1 Chr 9:22).

11:33 who through faith conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions,

The conquering (ajgwnivzomai , agônizomai ) of kingdoms probably means literal warfare, not spiritual warfare or sports, although the word is used of all three. Many of those already named in the chapter conquer kingdoms - Barak (Judg 4:24); Gideon (Judg 7, here the conquest is especially ascribed to God); Jephthah (Judg 11); Samson (Judg 16). David conquered Philistines, Moabites, Zobah, Damascus, Hamath, and others (2 Sam 8).

" Administering justice" (lit., "worked righteousness") may be said of individuals (as Acts 10:35; 1 John 2:29 and 3:7) or especially of judges or rulers who cause righteousness, then uphold it (as Isa 58; Amos 1-2). In the OT righteousness is predominantly a quality of God. In the NT it is predominantly a gift of God to believers. It may be seen both in Joseph's fleeing the advances of Potiphar's wife and in saving Egypt's food and overseeing its proper use. Hebrews shows that Jesus loves righteousness (1:8), in fact, he is "king of righteousness" like Melchizedek (7:2). By faith he permits believers to inherit his righteousness (11:7).

It was specifically said of Abraham in 6:15 that he gained or "received (ejpitugcavnw , epityngchanô ) what was promised ." It is the only other place in Hebrews where this verb is used, and it happens to be used with "receiving" the promise. The OT verse quoted in 6:14 is Genesis 22:17 immediately after Abraham has "offered" Isaac on the altar. God's response to this trusting obedience of Abraham was, "Now I know that you fear God because you have not withheld from me your son, your only son" (Gen 22:12). See notes on 11:17-19.

What Israel sought so earnestly they did not "receive" and became hard; while the elect, i.e., those who believed, did receive it (Rom 11:9). In the only other NT use of this verb, James 4:2-3 says some things are not received because we do not ask God for them or because we have wrong motives in our requests. One of its two LXX uses describes Joseph "prospering, gaining" in Potiphar's house (Gen 49:2).

Daniel was saved in the den of lions by God's angel coming to "shut the mouths of the lions" (Dan 6:22). Daniel's accusers were immediately devoured by the lions when they were thrown into the den. Similarly by faith Samson overpowered a lion (Judg 14:5-6), and David killed both lions and bears (1 Sam 17:34-37).

Benaiah, one of David's valiant warriors, also overcame a lion, though the OT text does not state that it was because of his faith (2 Sam 23:20; 1 Chr 11:22). On two occasions young men of God were killed by lions because they disobeyed God (1 Kgs 13:24-26; 20:35). The foreigners who entered Samaria after the deportation of the northern kingdom were plagued by lions because they did not live for God (2 Kgs 17:25-26). Isaiah used the picture of transforming the violent nature of lions as a strong indication of the power of the Messiah to change the character of people (Isa 11:6-7).

11:34 quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies.

The three Hebrew lads in Babylon may be the first to come to mind. Refusing to worship the ninety foot statue of the king, they chose rather to be thrown into the fiery furnace. They emerged unsinged and unscented by the fire that was heated seven times hotter than usual. The fire was so hot it killed the men who threw them into the furnace (Dan 3). Westcott quotes an observation of Theophlet that it does not say they quenched the fire , but the power of the fire, which is even greater.

Others died by fire because they did not trust God: Nadab & Abihu (Lev 10:1-2); Korah and the 250 men with him (Num 16:35); and the two groups of fifty military men sent to capture Elijah (1 Kgs 1:10, 12, 14). If the idea is understood figuratively, then passages like Isaiah 43:2 should be considered.

Some escaped the edge of the sword , literally a plural word "mouths" of a sword. The plural here may indicate the same as the "two-edged sword" of 4:12; or it may be plural to match the plural "mouths" of lions in v. 33.

If this phrase means to avoid being killed with a literal sword, as in war, then there are numerous examples of individuals and whole armies where faith achieved this end. Moses held up his hands in an act of faith by which Israel defeated the Amalekites (Exod 17:8-16). By faith David escaped Goliath's sword (1 Sam 17). By faith Jehoshaphat was saved from a huge army from the east (1 Chr 20). Cf. Luke 21:24. The sword was so widely used in the ancient world that Liddell and Scott say it sometimes "stands for violent death" of any kind or even for war.

Sometimes physically weak persons became strong through faith. Samson became weak like ordinary men because of breaking his trust with God about his hair. He became super-strong again at the end of his life when he prayed and trusted God once again (Judg 16). Elijah beat the 450 prophets of Baal. Then weakened by fear of Jezebel, and fleeing for his life, he became strong enough to travel for forty days and forty nights on the strength of two successive meals (1 Kgs 19:1-9).

Sometimes people were strengthened when weak in some other way. Abraham was weak in lying to Pharaoh to save his life (Gen 12:10-20), but he became courageous enough to risk his life to rescue Lot (Gen 14:1-24). Gideon was overly timid when called by God, but then routed an army far outnumbering his own (Judg 6-7).

It may indicate strength of character. Micaiah stood up against the uniform voice of the king's prophets (1 Kgs 22). Jeremiah faced the threats of his own family (Jer 11:21-23). Ezekiel described the faithful prophet's heart, "Whether they listen or fail to listen - for they are a rebellious house - they will know that a prophet has been among them" (Ezek 2:5).

When the Spirit of the Lord came on Othniel (Judg 3:10), and later Jephthah (Judg 11:29), they went out to victorious war. Young David's military prowess entered the lyrics of songs in ancient Israel, "Saul has slain his thousands, and David his tens of thousands" (1 Sam 18:7). He conquered Philistines, Moabites, Zobah, Damascus, Hamath, Edom, Ammon and Amalek (2 Sam 8). Israel's enemies were God's enemies. Ellingworth says that this is the only place in the NT where faith is associated with military conquest. Contrast Matthew 5:44f. Jesus will eventually make all the kingdoms of this world become the kingdom of our Lord (Rev 11:15). Zechariah used this imagery of the increased strength of those who follow God, "On that day the LORD will shield those who live in Jerusalem, so that the feeblest among them will be like David, and the house of David will be like God, like the Angel of the LORD going before them" (12:8). To the exploits of Othniel, Gideon, Jephthah, David and Jehoshaphat, which are given above, many more could be added throughout the history of God's people.

11:35 Women received back their dead, raised to life again. Others were tortured and refused to be released, so that they might gain a better resurrection.

It is significant that women are mentioned as receiving their dead back to life . They were more vulnerable than men in the event of the death of a spouse or an only son. Widows are often grouped with aliens and the fatherless as needing special kindness and receiving God's careful attention (Exod 22:22-24; Deut 14:29; 24:19-21; Isa 1:23; etc.) They were supported in part together with the Levites, aliens and fatherless by the third tithe, taken from every wage-earner every third and sixth year of the seven year cycle (Deut 14:28-29; 26:12-13). De Vaux claims that "the social and legal position of an Israelite wife was . . . inferior to the position a wife occupied in the great countries round about [i.e., Egypt or Babylon]. . . . Judith was a rich widow. More commonly widows, especially those with children to support, were in a piteous condition."

Elijah gave a son back to the widow of Zarephath (1 Kgs 17:7-24; Sir 48:5). Elisha brought the Shunammite's son back to life (2 Kgs 4:8-37). Jesus resurrected an only child and gave him back to his widowed mother (Luke 7:12-17). In Lazarus' resurrection account we only read of the two sisters left in the family, Martha and Mary (John 11).

There were other resurrections. When Jesus sent his disciples on a mission to the lost sheep of the house of Israel, part of their assignment was to "raise the dead" (Matt 10:8). The fact that the people were raised from the dead was part of Jesus' proof to John that he was the Messiah who was to come (Matt 11:5; Luke 7:22). There was a general expectation among the populace in Jesus' day that there could be resurrection from the dead (Matt 27:64). Herod thought John the Baptist had risen from death when he heard about Jesus' works (Mark 6:14, 16; Luke 9:7). Many people were resurrected when Jesus died. Matthew reports that "The tombs broke open and the bodies of many holy people who had died were raised to life. They came out of the tombs, and after Jesus' resurrection they went into the holy city and appeared to many people" (Matt 27:52-53).

During the intertestamental period there was an awareness of resurrection. When the seven famous martyr brothers were executed, the second brother said as he approached death, "You dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws" (2 Macc 7:9, NRSV). The fourth brother, while being tortured said, "One cannot but choose to die in the hands of mortals and to cherish the hope God gives of being raised again by him. But for you there will be no resurrection to life" (2 Macc 7:14, NRSV). Judas and his men went to take up the bodies of Jews fallen in battle. Finding sacred tokens of the idols of Jamnia under each fallen man's tunic, Judas collected money for a sin offering for them and sent it to Jerusalem. They were commended in 2 Maccabees 12:43-44,

In doing this he acted very well and honorably, taking account of the resurrection. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought (NRSV).

Mothers, in 2 Esdras 2:15-16, are urged to bring up their children with gladness, for God has promised, "I will raise up the dead from their places, and bring them out of their tombs, because I recognize my name in them" (NRSV). They are further encouraged to help widows, orphans, the needy, the old, etc., "When you find any dead, commit them to the grave and mark it, and I will give you the first place in my resurrection" (2 Esdras 2:20-24, NRSV).The OT had already begun this expectation of resurrection (Job 19:25-26; Ps 16:8-11; 17:15; 49:12-15; 73:24; 102:25-28; Isa 53:10-12; Dan 12:2).

Part of the torture was the offer of release at any moment during the torture if some token would be given of renouncing the Jewish law. See 4 Maccabees 11:9-11 for one method of torture. BAGD defines tumpanivzw (tympanizô ) as " torture with the tympanon, a certain kind of instrument of torture," citing 2 Maccabees 6:19, 28; or " torment, torture generally" adding "The compound apotump . in the same sense" and citing 3 Maccabees 3:27; Josephus Contra Apion 1,148; and others. Liddell and Scott says it means " to beat a drum" or "generally, to beat with a stick, bastinado ." Its other words built on the same root are associated with drums and sticks. In the Greek OT tympanon is customarily used for the Hebrew toph , ("a drum"), but in 2 Maccabees 6:19 and 28 it is evidently an instrument of torture. NRSV in these two verses says "the rack."

Many suffered faithfully to "gain a better resurrection ." This shows an awareness of both the fact of resurrection and a differentiation in that resurrection. Resurrection was known to Daniel (Dan 12:2-3), to Isaiah (Isa 53: 10, 12) and to Abraham (Heb 11:17-19), and probably the Psalm writers (Ps 22:29; 49:12-15; 73, especially v. 24; 102:25-28). See Job 19:25-27 and Jeremiah 31:15-17.

11:36 Some faced jeers and flogging, while still others were chained and put in prison.

Jeers and flogging appear together in the NT only when describing Jesus' abuse. The first noun " jeers" (ejmpaigmov" , empaigmos ) occurs only here in the NT, although its cognate verb, ejmpaivzw (empaizô , "to ridicule, mock") is used thirteen times. The second noun " flogging" (mavstix , mastix, "lashes" or "torment"), on the other hand, appears six times in the NT, while its cognate verbs, mastigovw (mastigoô , "to whip, flog, scourge") and mastivzw (mastizô , "to strike with a whip"), appear respectively seven times and only in Acts 22:25.

In the NT these words appear together only when Jesus predicts his mistreatment in Jerusalem. Matthew records "mock, flog and crucify" (20:19); Mark and Luke add "spit" (Mark 10:34; Luke 18:32-33); and Luke further adds "insult." The word "mock" is used almost exclusively of Jesus' abuse, either being predicted or carried out (Matt 27:29,31,41; Mark 15:20,31; Luke 22:63; 23:11, 36). The only two exceptions are the wise men mocking Herod by not returning to tell him about the baby king (Matt 2:16) and the mocking of the man who only half built a tower (Luke 14:29).

Upon the death of Judas Maccabee, the Syrian leader Bacchides sought out the friends of Judas and "mocked" them, taking vengeance on them (1 Macc 9:26). Saul feared this abuse at the hands of the Philistines and prefered death (1 Sam 31:4; 1 Chr 10:4). The torture and slow death of the seven martyr brothers is called "mocking" or "sport" (2 Macc 7:10). The general "mocking" of the the people of God is mentioned in Isaiah 33:4; Ezekiel 22:3; Zechariah 12:3 and 2 Maccabees 8:17.

The claim that "still others were put in prison ," should perhaps be better translated with the rough addition, "and even fetters and prison." This would match the striking Greek syntax where the genitive forms seem to couple with the genitives of the previous phrase. Verse 36 would then read more literally, "And others received a trial of mockings and of lashes, and even of fetters and of prison."

These two words are never joined as a pair like this anywhere else in the NT or LXX, although many were bound and imprisoned for their faith, for example, Joseph (Gen 39:6-20), Hanani (2 Chr 16:7-10), and Paul (Acts 16:22-24). God broke Israel's "bond" of slavery in Egypt (Lev 26:13; Ps 107:14). Many others were put in prison or in bonds for their faith in God.

11:37 They were stoned; they were sawed in two; they were put to death by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated -

The Bible record tells of several people who were stoned for their faith: Naboth (1 Kgs 21:13-15); Zechariah, son of Jehoiada the priest (2 Chr 24:19-22); Stephen (Acts 7:59); Paul (Acts 14:19; 2 Cor 11:25). Jesus was attacked by stoning (John 10:31-33). Moses and Aaron were nearly stoned (Exod 17:4; Num 14:10), as was David (1 Sam 30:6). Jesus' parable was not foreign to real life when he described wicked men's stoning the messengers and the heir of a vineyard-owner to get possession of a vineyard (Matt 21:33-44).

Stoning was the prescribed death penalty for a number of crimes: worshipping other gods (Deut 17:1-7); tempting people to turn away from God (Deut 13:1-11); offering children to Moloch (Lev 20:2); wizardry or having a familiar spirit (Lev 20:27); blasphemy (Lev 24:10-16, 23); gathering wood on the Sabbath (Num 15:32-36); being a rebellious son (Deut 21:18-21); not penning up a goring ox (Exod 21:28-32); adultery or even slandering a new wife (Deut 22:13-24). Montefiore reminds us that the land of Israel was full of stones which could be used for this purpose.

The verb " sawed in two" may be from privzw (prizô ) or privw (priô ), both of which Liddell and Scott defines as "to saw." Their fuller discussion is given under privw , " to saw, saw asunder; sever, cut in twain ; II to grind or gnash the teeth, esp. with rage; generally to bite ; III. to seize as with the teeth, grip ." There is some textual uneasiness since this word occurs only here in the NT. BAGD makes prizô primary over priô . The sin of Damascus was seen at its worst when "she threshed (e[prizon , eprizon ) Gilead with sledges having iron teeth" (Amos 1:3). Here the LXX adds "the pregnant women (of Gilead)." The verb appears a second time in the apocryphal Daniel (Sus, 59) where Daniel told the second evil judge who wrongfully condemned Susanna that the angel of God was waiting with his sword to "saw him in two so as to destroy them both." He told the first judge (Daniel, Sus, 55) that the angel of God would "cut him in two" (scivzw , schizô , " to split, cleave ; generally, to part asunder").

The death of Isaiah is frequently presented as the clearest example of a believer who was sawed in two. In one place the Talmud says that in Babylon 2 Kings 21:16 is interpreted to mean that Manasseh killed Isaiah (Sanh. 103b). In another account the story says that Isaiah pronounced the unpronounceable Name of God and was swallowed up by a cedar. The cedar, however, was brought and sawn asunder. When the saw reached his mouth he died. This was his penalty for having said, 'And I dwell in the midst of a people of unclean lips .' (Yeb. 49b). Rist presents the version in the Jerusalem Talmud (Sanh 10) that Isaiah, fearing Manasseh, hid in a cedar-tree. Seeing the fringes of his garment which were not hidden, Manasseh caused the tree to be sawn in half. The Ascension of Isaiah, a pseudepigraphical work, said Isaiah made some dire predictions about Manasseh. Belchira, a false prophet, then offered Isaiah his freedom if he would renounce his prophecies as lies. Isaiah refused and died bravely.

" Put to death by the sword" is the expression ejn fovnw/ macaivrh" ajpevqanon (en phonô machairçs apethanon , lit., "in murder of a sword they died"). BAGD translates, " (by being murdered) with the sword ." [they died]. This exact expression occurs in Exodus 17:13 of Joshua's routing the Amalekites; in Numbers 21:24 of Israel's destroying Sihon, king of the Amorites; in Deuteronomy 13:15 of Israel's destroying any idolatrous city of Israelites; and in Deuteronomy 20:13 of killing all the men of a city which refused to make peace with Israel.

A list of good people who died by the sword because they were trusting people must include the people of Nob who helped David (1 Sam 22:19), the prophets of God killed by Jezebel (1 Kgs 18:4; 19:10, 14); James (Acts 12:2), perhaps Uriah (2 Sam 12:9), perhaps even Abner and Amasa (1 Kgs 2:32). The Apocrypha reported several people who died by the sword in the Maccabean era because they adhered to God's laws: Jonathan and his men (1 Macc 12:46), the people of Jamnia (1 Macc 15:38), the people of Jerusalem (2 Macc 5:23, 26), and numerous unnamed Jews (2 Macc 6:1-7).

The sword was widely used because it was such an effective and inexpensive weapon of death. Examples of death by the sword could be multiplied. As the final statement in a list of many different kinds of suffering, death by the sword could representative of many other kinds of violent death which believers endured. See, for example, Numbers 20:18; 21:24; 1 Chronicles 21:12, 16, 27, 30; 2 Chronicles 20:9; 36:20 and Psalm 22:20. Foxe's Book of Martyrs records many kinds of extreme torture used against believers in the beginning church.

Our author moves now from extreme physical abuse to economic abuse and privation. They wore sheepskins and goatskins . Either they were barred from labor to earn money or barred from shops to spend money to purchase normal clothing. In either case they would have homemade clothes. Driven from ordinary society, "they wandered in deserts and mountains, and in caves and holes in the ground." It appears that many of them had to make their own clothing directly from animal products. So these were not top quality leather luxuries, but crude, homemade necessities. The phrase is included here in a list of things which people suffered because of their faith.

The two phrases, "in sheepskins" (ejn mhlwtai'" , en mçlôtais ) and "goatskins" (ejn aijgeivoi" devrmasin , en aigeiois dermasin ), should be taken together. The first phrase is used "of the cloak worn by prophets" (BAGD), specifically of Elijah's mantle (1 Kgs 19:13, 19; 2 Kgs 2:8) which subsequently came into Elisha's possession (2 Kgs 2:13-14). Liddell and Scott gives the classical Greek meaning as "a sheep's skin." The word appears nowhere else in the Greek Bible. Lampe defines the word as used by the church fathers as " sheepskin , hence rough hairy cloak worn by monks." Ahab's messengers observed that Elijah "was a man with a garment of hair and a leather belt around his waist" (2 Kgs 1:8; cf. Matt 3:4). Elijah's mantle, then, may have been (1) an additional leather ("sheepskin") garment he occasionally wore over his usual "garment of hair" to display his prophetic role. This fits Myers' idea of a "mantle of distinction" (trda , 'addereth ) which kings and prophets wore. It may have been (2) a "sheepskin" in the modern sense of the skin of a sheep dressed with the fleece still on it. There is no direct indication that Elijah had to wear this kind of clothing because of privation or punishment. Levites shared the third tithe along with the very poor (Deut 14:28-29; 16:11, 14), but they were never associated directly with the prophets. John the Baptist wore clothes made of camel's hair and a leather belt. His fare of locusts and wild honey suggests privation. Motyer says the "curds and honey" of Isaiah 7:15 is "the food of poverty. . . . The divine child is to be born into the poverty of his people."

They were " destitute, persecuted and mistreated ." The word uJsterevw (hystereô) means "to be in need of, to lack." The prodigal son had spent everything. He was " destitute" in a distant country when the famine came. He began "to be in need." His condition was so poor he wanted to eat what he fed to the pigs (Luke 15:14-16). The word describes how far beneath the glory of God the lives of men may fall. "All have sinned and fall short of the glory of God" (Rom 3:23). The cognate noun uJstevrhma (hysterçma , "need, deficiency") describes the poor widow who out of her "need, poverty" gave two very small copper coins to God. While others gave out of their wealth, this was "all the living that she had"(Luke 21:1-4). Though "destitute" of the world's goods, in a sense these believers lacked nothing when following God, for he provides for his own (Neh 9:21; Ps 23:1 and Luke 22:35).

The ten NT references of qlivbw (thlibô , "to press together, oppress") help focus the meaning of " persecution ." The "way" which Jesus' followers much walk is "narrow, confined," the opposite of the broad way which others preferred (Matt 7:14). Jesus told the disciples to have a boat ready to keep people from "crowding, pressing upon" him (Mark 3:9). Paul was often persecuted in his work (2 Cor 1:6; 4:8; 7:5; 1 Thess 3:4). Sometimes relief would come from a courageous believer (1 Kgs 18:3-4; 1 Tim 5:10; Heb 10:32-34).

This is the word the LXX uses to describe the persecution of the Jews by various nations in the period of the judges (Judg 4:3; 6:9; 8:34; 10:8,9,12; 11:7 and summary 1 Sam 10:18). It is a common term of warfare. The oppression is usually of the whole nation, not of individuals, as here. It is also usually because of sin, not because of mistreatment for being faithful to God. Wicked enemies are often called "oppressors." Isaiah said the Messianic influence would bring an end to oppressing one another (Isa 11:13). In its summary of the oppression of the people of God, Psalm 107 (106 LXX) itemizes traits like those in Hebrews 11:37.

The word for " maltreated ," kakoucevw (kakoucheô , "to maltreat, torment"), appears only twice in the NT, both in Hebrews (here and 13:3). It is also rare in the LXX, and found only a few times in other OT Greek versions. BAGD says it is used in marriage contracts. Perhaps that is why marriage is discussed immediately after this rare word in Hebrews 13:3.

11:38 the world was not worthy of them. They wandered in deserts and mountains, and in caves and holes in the ground.

These believers were clinging to God in faith. They were fugitives and outcasts, the displaced persons of the world. Accepted by no one, treated like "the scum of the earth, the refuse of the world" (1 Cor 4:13), these homeless wanderers longed to be home in heaven. Their citizenship was in heaven (Phil 3:20). All they had left on earth was the promise of God. To this they clung as they wandered about in deserts and mountains, in caves and holes in the ground .

Israel hid in caves from the Midianites (Judg 6:2) and later from the Philistines (1 Sam 13:5). David escaped from Saul by hiding in the caves of Adullam and Engedi (1 Sam 22:1; 24:3). Obadiah kept 100 prophets alive in caves to escape the murderous apostasy of Ahab and Jezebel (1 Kgs 18:3-4, 13). Upon recapturing the temple after three years of absence the Maccabees "celebrated it for eight days with rejoicing, in the manner of the festival of booths, remembering how not long before, during the festival of booths, they had been wandering in the mountains and caves like wild animals" (2 Macc 10:6; see 6:7-11). Montefiore says the description in Hebrews "suits the freedom fighters against the Seleucids (1 Macc. ii. 31; 2 Macc. v. 27; vi. 11; x. 6)," then adds,

Israel abounds in uninhabitable territory with excellent hiding-places for fugitives and outcasts, and these were later used in guerrilla warfare against Herod (cf. Josephus, Bell. Jud . I. 16. 4) and against Rome (cf. P. Benoit and others, Discoveries in the Judaean Desert , II (Oxford, 1961), and Y. Yadin and others, Judaean Desert Caves , I and II (Jerusalem, 1961 and 1962).

The "world" here means the world "as that which is hostile to God," the seventh definition BAGD gives for kovsmo" ( kosmos ). Ironically, the world rejected as unworthy the very ones of whom the world itself was not worthy . Men of faith were the ones commended by God (cf. vv. 4 and 5). "Man looks at the outward appearance, but the Lord looks at the heart" (1 Sam 16:7).

G. GOD PLANNED TO MAKE THEM PERFECT WITH US (11:39-40)

³⁹ These were all commended for their faith, yet none of them received what had been promised. ⁴⁰ God had planned something better for us so that only together with us would they be made perfect.

They were all commended for their faith . In discussing the word "commended" (marturhqevnte" , martyrçthentes) BAGD defines the active voice, " bear witness, be a witness ;" and the passive voice, " be witnessed, be well spoken of." Six of the seven appearances of this word in Hebrews are in the passive voice, four are in this chapter (7:8, 17; 11:2, 4, 5, 39). Only 10:15 is active, where it says the Holy Spirit bears witness to us, then quotes an OT passage which is that witness. Melchizedek was "declared to be living" (7:8). Jesus was "declared" to be "a priest forever in the order of Melchizedek" (7:17). In this chapter the ancients are commended for their faith (11:2), Abel was commended as a righteous man (11:3), and Enoch was commended as one who pleased God (11:5). Then, all the people of the chapter "were commended for their faith" (11:39).

Though commended for their faith , these heroes and others like them only had the promise that good things were coming if they remained faithful. They had not received the things promised. God's plan was to join believers of the Old Covenant with believers of the New Covenant, redeem them all with the blood of Christ and place them together in his blessed future city. There is something better for us than our current abundant blessings in the church.

Before he ever created the world, God made the plan and the commitment that Jesus would die for fallen man (1 Pet 1:18-21; Rev 13:8). He evidently planned then the things that are described in Hebrews 5-7 about Jesus' being our high priest and the things described in Hebrews 9-10 about Jesus' being our perfect sacrifice for sins, hence also Jesus' high priestly activities in the "greater and more perfect tabernacle," i.e., "heaven itself" (Heb 9:11-14, 23-25). Other NT writers reveled in this glorious future God is preparing for man (Rom 8:18-39; Eph 2-3; Rev 21-22).

The only other place in the LXX or NT where the word problevpw (problepô , "to plan, foresee") is Psalm 37:13 (LXX Ps 336:13), where the Lord laughs at the wicked, for he "plans or foresees" what their future holds. To balance the scales of right and wrong, the future holds heavy blessings for those faithful to God and heavy punishment for those who oppose him. Jesus said, "A time is coming when all who are in their graves will . . . come out - those who have done good will rise to live, and those who have done evil will rise to be condemned" (John 5:28-29). The Son of Man will sit on his throne and divide all nations, rewarding some and punishing others appropriately (Matt 25:31-46; Rev 20:11-15). It is this blessed future heavenly country for which the patriarchs longed (11:17).

The previous paragraph assumes that the perfecting of verse 40 is to be future for us. The perfecting may be done now. Jesus has already died for us. Upon accepting him anyone becomes perfected. There is no condemnation for those who are in Christ (Rom 8:1). Sins are forgiven (Acts 2:38; 1:3; 2:17; 7:27; 8:12; 9:28). "By one sacrifice he [Jesus] has made perfect forever those who are being made holy" (Heb 10:14). Hebrews 12:22-23 points the same direction. The believing readers have already come "to Mt. Zion, to the heavenly Jerusalem, . . . to the spirits of righteous men made perfect ." This is the perfecting which the Law could not achieve (Heb 7:19; 9:7, 9; 10:1). "He has died as a ransom to set them free from the sins committed under the first covenant" (Heb 9:15).

There is a third sense of "perfection" as growing to maturity, but this is not in the author's mind as he finishes the chapter on faith. See Colossians 1:28; 4:12; Hebrews 5:14; 6:1; James 1:4. It is not clear whether Philippians 3:12 points to maturing in Christ or to the final end.

Here, the best sense is probably the current perfection of forgiveness given to all through the sacrifice of Jesus. It is in the church that he has purposed to create in himself one new man out of people from various backgrounds and times; "in this one body he reconciles both of them to God through the cross" (Eph 2:15-16). They were not perfected apart from us. We are not perfected apart from them. While on earth Jesus promised that there would be one flock and one shepherd (John 10:16; Isa 19:23-25; 49:6; Joel 2:28, 32; Amos 9:11-12; Mic 4:1-3; etc.). Paul said he was "confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus" (Phil 1:6).

It is strange that in this concluding paragraph the readers are not asked to copy the faith of the believers who are on the list. They had been asked not to follow the unbelievers discussed in chapter three (4:1). They will be asked to "imitate the faith" of their leaders (13:7), like they had been asked to "imitate those who through faith and patience inherit what has been promised" (6:12). In the introduction to this section on faith (10:35-39) they were asked not to throw away their "confidence," but to "persevere." Then they were almost assumed into the circle of the faithful with the words, " we are not of those who shrink back and are destroyed, but of those who believe and are saved." Though they believed, they, too, like these heroes of faith, had not received the final reward. They must keep believing till the very end. Perhaps their faith felt tiny like the faith of Rahab. Maybe they felt their faith brought mistreatment like the faith of Moses. Whatever the size or nature of their faith, it was faith. The size of their faith did not matter. It was the presence of faith that knit them to Enoch and Noah and Abraham. God's plan was that believers of all ages, OT and NT, would one day be joined together and rewarded together. The text says, "together with us they would be made perfect" (11:40).

The readers will be asked to fix their eyes on Jesus (12:1-3), as they had been urged to fix their thoughts on him (3:1). It was this fixing of his vision on the Messiah that helped Moses make his decision of faith (11:24-26). He kept looking off at him who is invisible (11:27).

None received what was promised . Let us briefly trace the connection between God's promise and his covenant. At his call God made a promise (ejpaggeliva , epangelia ) to Abraham that consisted of several parts: (1) God would make him into a great nation; (2) he would make his name great; (3) he would bless those who blessed Abraham and curse those who cursed him; and (4) all peoples on earth would be blessed through him (Gen 12:1-3). The promise was formalized into a covenant with accompanying sacrifices (Gen 15). Then circumcision was added as "a sign of the covenant" (Gen 17:11). Isaac was singled out as the child through whom the covenant would be established (Gen 17:17-21; 21:13; 22:15-18). It was confirmed to Isaac (26:1-6). It was for this covenant with Abraham, Isaac and Jacob that God brought the Israelites out of Egypt (Exod 2:24-25). The land of Canaan was given as part of this covenant (Exod 6:4). God offered to make Israel his "treasured possession" when he gave them the law at Mt. Sinai, "Now if you obey me fully and keep my covenant, then out of all nations you will be my treasured possession" (Exod 19:5, emphasis added). When they heard the laws of God, they agreed to do all that God said. This further advance in their relationship was sealed with blood,

Then he [Moses] took the Book of the Covenant, and read it to the people. They responded, "We will do everything the LORD has said; we will obey." Moses then took the blood, sprinkled it on the people, and said, "This is the blood of the covenant that the LORD has made with you in accordance with all these words" (Exod 24:7-8).

In Exodus 34 Moses was allowed to see a limited vision of God. At that time God was making a covenant that he would drive out the nations of the land of Canaan before Israel; but they should be careful to destroy their altars, make no treaty with them, plus, plus. The condition of obedience is repeated that was given in Exodus 19:5. The ten commandments are called "the words of the covenant" (Exod 34:28; see Deut 4:13).

What began as a promise to Abraham of posterity and honor from God, who is always faithful to his word, was expanded into a formal covenant agreement including a sign, laws, sacrifices, protection and blood confirming the covenant. What began as a response from Abraham, who trusted God, was expanded into a lifetime of expectation, privation and even heavy abuse for a whole group of people whose eye was on God and his future reward as being far superior to anything this world could offer.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Heb 11:32

HEBREWS 11:32 —Should some of the men listed in this “hall of faith” really be included?

PROBLEM: Why should Barak, Samson, and Jephthah be listed among the great men of faith such as Abraham, Moses, and Joseph? After all, they failed in many ways.

SOLUTION: It is true that Barak did not want to go to war without Deborah and showed lack of leadership. Samson had a flare for women, and Jephthah negotiated with the Ammonites which he should not have done. Yet none of these acts should necessarily exclude these men from being listed. For, as the NT says, “all have sinned and fall short of the glory of God” ( Rom. 3:23 ). This is true even of others mentioned in the list of great men of faith. Abraham lied concerning Sarah his wife, and Moses killed a man. David will always be remembered for his adulterous act with Bathsheba, yet God called him a man “who followed Me with all his heart” ( 1 Kings 14:8 ). What separates these men from other individuals is theirfaith, not their sinfulness. Their heroic faith warranted their inclusion in the “Faith Hall of Fame.” For example, even after Samson’s decline, he performed mighty acts of faith and accomplished great things for God, destroying more of God’s enemies in his death than he did in his life ( Jud. 16:30 ).   

Evidence: Heb 11:29

SPRINGBOARDS FOR PREACHING AND WITNESSING

The New Convert

A new convert was reading his Bible when he called out, " Wow! Praise the Lord!"

A liberal minister heard him, and asked him what the noise was about. The young Christian replied with great enthusiasm, " This is incredible. It says here that God performed a miracle of deliverance by opening up the Red Sea for the Jews to march through!"

The minister replied, " Owing to tidal patterns around that time of year, the Red Sea was a swamp that was only three-inches deep."

Somewhat subdued, the young man continued reading, but soon exclaimed, " Wow! Praise the Lord!" " What’s the matter now?" asked the minister. To which the Christian replied, " God has just drowned the whole Egyptian army in three inches of water!"

Over 3,000 times, the Bible speaks of its inspiration by God. His Word is true, and you can believe every word of it.

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 11 (Chapter Introduction)

Overview

Heb 11:1, What faith is; Heb 11:6, Without faith we cannot please God; Heb 11:7, The worthy fruits thereof in the fathers of old time.

Poole: Hebrews 11 (Chapter Introduction)

CHAPTER 11

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 11 (Chapter Introduction)

(Heb 11:1-3) The nature and power of faith described.

(Heb 11:4-7) It is set forth by instances from Abel to Noah.

(Heb 11:8-19) By Abraham and his descendants.

(Heb 11:20-31) By Jacob, Joseph, Moses, the Israelites, and Rahab.

(Heb 11:32-38) By other Old Testament believers.

(Heb 11:39, Heb 11:40) The better state of believers under the gospel.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 11 (Chapter Introduction)

The apostle having, in the close of the foregoing chapter, recommended the grace of faith and a life of faith as the best preservative against apostasy, he how enlarges upon the nature and fruits of this excellent grace. I. The nature of it, and the honour it reflects upon all who live in the exercise of it (Heb 11:1-3). II. The great examples we have in the Old Testament of those who lived by faith, and died and suffered extraordinary things by the strength of his grace (v. 4-38). And, III. The advantages that we have in the gospel for the exercise of this grace above what those had who lived in the times of the Old Testament (Heb 11:39, Heb 11:40).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 11 (Chapter Introduction)

The Christian Hope (Heb_11:1-3)

The Faith Of The Acceptable Offering (Heb_11:4)

Walking With God (Heb_11:5-6)

The Man Who Believed In God's Message (Heb_11:7)

The Adventure And The Patience Of Faith (Heb_11:8-10)

Believing The Incredible (Heb_11:11-12)

Sojourners And Strangers (Heb_11:13-16)

The Supreme Sacrifice (Heb_11:17-19)

The Faith Which Defeats Death (Heb_11:20-22)

Faith And Its Secret (Heb_11:23-29)

The Faith Which Defied The Facts (Heb_11:30-31)

The Heroes Of The Faith (Heb_11:32-34)

The Defiance Of Suffering (Heb_11:35-40)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 11 (Chapter Introduction)

INTRODUCTION TO HEBREWS 11

The apostle having, in the preceding chapter, spoken in commendation of the grace, and life of faith, and of its usefulness to preserve from apostasy, proceeds in this to give some account of the nature and actings of it; and which he illustrates by the examples of many of the Old Testament saints: he begins with a definition of it, which consists of two parts, Heb 11:1 and with an account of the usefulness of it to the elders in general, who by it obtained a good report, Heb 11:2 and of the service it is of in understanding the creation of the worlds, the author and original of them, Heb 11:3 and then goes on to give particular instances and examples of faith among the elders, or ancient believers, which are reduced into several classes; and the first is of the saints before the flood, Abel, Enoch, and Noah. Abel's faith lay in offering a more excellent sacrifice than Cain, in obtaining a testimony from God that he was righteous, and in yet speaking, though dead, Heb 11:4. Enoch's faith is evidenced by his translation of God, that he should not see death, and by the testimony he received from him before it, that he was acceptable to him; by which it is clear he had faith, since, without it, it is impossible to please God; nor can any come aright unto him, without believing that he is, and has a gracious respect to all that diligently seek him, Heb 11:5. Noah's faith was seen in preparing an ark, by the order of God, for the saving of his family, and in condemning the world by so doing, and by becoming an heir of righteousness through faith, Heb 11:7. The next class is that of the saints from the flood, to the times of Moses, in which are Abraham and Sarah, Isaac, Jacob, and Joseph. Abraham's faith is celebrated for his obedience to the divine call, quitting the country where he was, and going he knew not where; and for his sojourning in the promised land, as in a strange one, in which Isaac and Jacob dwelt with him in tents; and for looking by faith for the heavenly city built by the Lord; and for his offering up his son at the command of God, who was the son of promise, believing God was able to raise him from the dead, from whence he received him by faith, Heb 11:8. Sarah's faith lay in receiving strength through it to conceive, bear, and bring forth a child when past age, which was, founded upon the faithfulness of a promising God; hence from Abraham, by her, sprung a large posterity, like the stars of the sky, and the sand on the sea shore, Heb 11:11. Now all these patriarchs, both before and after the flood, as they lived by faith, they died in it; who, though they had not received the things promised, yet by faith saw them at a distance, were very well persuaded they would come to pass, and so, in some sense, enjoyed them; hence, while they lived, they lived like pilgrims and strangers, showing that they had no regard to the country they came from, and had no mind to return thither, but sought another, a better, and an heavenly one; so that God is not ashamed to be called their God, he having prepared a city for them, Heb 11:13. Isaac's faith is commended in blessing his two sons with respect to things future, Heb 11:20 and Jacob's faith is well spoken of for blessing both the sons of Joseph in his last moments, worshipping on the top of his staff, Heb 11:21 and Joseph's faith is instanced in two things; in making mention of the departure of the Israelites out of Egypt, as a certain thing; and in giving them strict orders to carry his bones along with them, when they went from thence, Heb 11:22 the third class of men, famous for faith, is that of such from the times of Moses to the judges, in which are the parents of Moses, Moses himself, the Israelites in general, and the harlot Rahab. The parents of Moses showed their faith in hiding him three months, seeing him to be a lovely child, contrary to the king's edict, Heb 11:23. Moses's faith lay in refusing to be called the son of Pharaoh's daughter; in preferring afflictions to the pleasures of sin, and the reproach of Christ to the riches of Egypt; he having, by faith, a respect to the heavenly glory, another instance of it; and by forsaking Egypt, without fear of the king's displeasure, by faith seeing a King who is invisible; and by keeping the passover, with the sprinkling of blood, that so the destroyer of the firstborn of Egypt might not touch the Israelites, Heb 11:24. The instances of the faith of the Israelites are their passage through the Red sea, as on dry land, when the Egyptians, who attempted it, were drowned; and their compassing the walls of Jericho seven days, believing they would fall, as accordingly they did, Heb 11:29. The faith of Rahab, the harlot, is commended for two things; for peaceably receiving the spies that came to her; and for the salvation she believed she should have, and had, when the unbelieving inhabitants of Jericho perished, Heb 11:31. And the last class of heroes for faith, includes the times of the judges, kings, prophets, and the Maccabees; the judges, kings, and prophets, are lumped together, and only a few of their names are observed as a specimen of the rest, the apostle not having time to mention particular one, Heb 11:32 and various instances of without reference to particular persons to whom they belong, are recorded; some which lay in doing things greatly heroic, and even miraculous, Heb 11:33 and others in suffering things the most cruel and torturing, and death itself in divers shapes, Heb 11:35. And thus, by an induction of particulars, the apostle proves both his definition of faith, Heb 11:1 and the usefulness of it to the elders, Heb 11:2 they by it obtaining a good report, though they did not receive the thing promised, Heb 11:39 wherefore New Testament saints have great encouragement, and much more reason, to exercise this grace; since God has provided for them the better thing he promised to others, that the one without the other might not be perfect, Heb 11:40.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV