01.0000. Introduction
Introduction
Now faith is the substance of things hoped for, the evidence of things not seen.
For by it the elders obtained a good report.
Through faith we understand that the worlds [ages] were framed by the word of God, so that things which are seen were not made of things which do appear (Hebrews 11:1-3).
Hebrews 11:1 is not so much a definition of faith as it is a description of that which emanates from faith. "Faith cometh by hearing, and hearing by the word of God" (Romans 10:17). The word for "faith" and the word for "believe" are the same in the Greek text. The former is a noun, and the latter is a verb (cf. Ephesians 2:8; John 3:16). Faith is simply believing what God has to say about a matter. Faith is confidence in what God has said. No one can act on faith apart from the Word of God. All of the individuals in Hebrews, chapter eleven were moved to do certain things and react in certain manners because God had spoken. They simply believed (had faith in) God and acted accordingly.
"Through faith we understand" (Hebrews 11:3) because we believe what God has to say about the matter. We understand that the ages have been placed in an orderly arrangement by the Word of God so that the things which we see were brought into existence from things which do not appear. God rules over all, and He has so ordered the ages and events in these ages that any possibility of haphazard events within the framework of these ages is immediately ruled out.
God planned the ages around the movement and activity of His Son within the confines of these ages. In so doing, God has appointed His Son "Heir of all things" (Hebrews 1:2). This inheritance will be realized in the coming age, and all activity throughout the preceding ages transpired (and continues to transpire) with an end in view -- the Son inheriting all things.
God has revealed these things in His Word, and through faith (through believing God) we understand...
Progression of Revealed Events -- Section One (Hebrews 11:4-16) In studying the Old Testament, or, as in Hebrews, chapter eleven -- Old Testament characters mentioned in the New Testament -- one must keep the words of 1 Corinthians 10:6; 1 Corinthians 10:11 ever before him: "Now all these things happened unto them for ensamples [lit. ’types’]..."
The list of individuals in Hebrews, chapter eleven is complete insofar as truths which the Spirit of God desires to set forth in this chapter are concerned, but it is far from complete insofar as a list of Old Testament characters who died in the faith is concerned. The Spirit of God has singled out certain Old Testament individuals and events, not only to teach great spiritual truths, but also to teach a progression of revealed events in Biblical prophecy -- additional spiritual truths associated with the prior spiritual truths. Those who have eyes to see recognize that Scripture has been written in a framework such as this.
1. Abel (Hebrews 11:4)
Abel is the first of four individuals forming a unit of progressive revealed truth in this chapter. Abel presented unto God the sacrifice which God required. His brother, Cain, did not. Abel’s sacrifice was a lamb from the flock -- a blood sacrifice. This is the point of beginning. Nothing can be done, no forward movement can be made, until one appropriates the blood.
In Egypt the night of the Passover during the days of Moses (Exodus 12:1-51) a nation was born. Not only could no progress be made toward the Red Sea, the wilderness, and the promised land until the blood was applied, but the firstborn of the family was slain in any household where the blood was not properly applied. It is the same today. Not a single thing can be done until one appropriates, through faith, the blood of the Passover Lamb, Christ Jesus. Then, and only then, can one move toward the antitype of the Red Sea passage, the wilderness journey, and the promised land. That is, only then can one exercise faith in anything beyond the salvation experience. And all failing to so apply the blood will, as in Egypt, suffer the death of the firstborn in a personal manner apart from a substitute.
2. Enoch (Hebrews 11:5)
Enoch was removed from the scene between two events -- the blood sacrifice, and the Flood. The removal of Enoch between these two events sets forth the truth that those who have applied the blood of the Passover Lamb today through faith in Christ Jesus will be removed before the destruction typified by the Flood.
The Flood typifies the coming Great Tribulation which, as the Flood during Noah’s day, will come upon the entire earth. The chronological arrangement of events by the Spirit of God at this point in Hebrews, chapter eleven sets forth the truth once and for all that the Church will be removed from the earth before the beginning of the Tribulation. The fact that the Spirit of God singled out this one event occurring between Abel’s blood sacrifice and the Flood during Noah’s day also sets forth a truth little appreciated in Christendom today -- the importance which God attaches to the coming removal of the saints of this age into the heavens, i.e., the rapture of the Church (cf. 2 Kings 2:11-24).
3. Noah (Hebrews 11:7)
Noah was carried through the Flood in a place of safety. Noah cannot typify the Church, for the Church is typified in Enoch. This is clear from the fact that the Church is associated with the heavens into which Enoch was taken. Noah can only typify Israel -- an earthly people with earthly promises and blessings -- which will pass through the Tribulation in a place of safety here on earth (Isaiah 26:20; Matthew 24:15-22; Revelation 12:6; Revelation 12:14).
Noah passed through the Flood and came out on the other side. At the same time the nations of the earth suffered destruction in the Flood. Thus will it be in the coming Great Tribulation. Israel will pass safely through this time, but the Gentile nations of the earth will suffer destruction. "As it was in the days of Noah, so shall it be also in the days of the Son of man" (Luke 17:26).
4. Abraham (Hebrews 11:8-16)
Abraham in his experiences sets forth both an earthly and a heavenly inheritance beyond the Flood. The earthly inheritance will be realized by Israel, and the heavenly inheritance will be realized by the Church. And the realization of these inheritances by both groups will occur in the coming age.
Abraham was called out of Ur of the Chaldees to go into a land which God would later give him for an inheritance. He sojourned in the land of promise with no permanent dwelling place, for the inheritance was yet future. God had already given this tract of land in the Middle East to Abraham and his seed for an everlasting possession, but Scripture never places the possession of all this land at any point other than the Messianic Era.
In a larger sense Abraham and the heirs with him of the same promise in Hebrews 11:8-16 typify the Christian. This is the case because Israel’s earthly inheritance (which will one day be realized in a literal sense by Israel) is used to typify the Christians’ heavenly inheritance (which will one day be realized in a literal sense by Christians). Abraham and the heirs with him looked out toward "a city which hath foundations, whose builder and maker is God." This city is associated with "a better country, that is, an heavenly" (Hebrews 11:10, Hebrews 11:16).
Christians are to follow the identical order which Abraham and the heirs with him of the same promise followed. Christians, as Abraham, are strangers and sojourners with no permanent dwelling place during the present time. They are to fix their attention on an inheritance with the Son yet future. They are to fix their attention upon "a city which hath foundations, whose builder and maker is God." They are to confess that they are "strangers and pilgrims on the earth" and look out toward "a better country, that is, an heavenly." God was not ashamed to be called the God of those who so governed their lives in the type, and He will not be ashamed to be called the God of those who so govern their lives in the antitype.
Thus, the things set forth through Abraham’s faith point to things beyond the Flood, things beyond the Great Tribulation which will occur during the Kingdom Age. The heavenly inheritance for Christians, as well as the earthly inheritance for Israel, will be realized then, not now.
Progression of Revealed Events -- Section Two (Hebrews 11:17-40) The first section in Hebrews 11:1-40 terminates with an inheritance beyond the Flood -- that is, an inheritance beyond the Great Tribulation, in the Kingdom Age. In verse seventeen there is a new beginning in the chronological framework, which carries us once again through the same period but from a different perspective. This section begins and ends at the same two places as the first section -- the shedding of the blood, and the Messianic Era. In this section, as in the first section, Old Testament characters with their individual, peculiar experiences are used in an overall, typical framework to teach great spiritual truths.
1. Abraham and Isaac (Hebrews 11:17-19)
As Abel in the first section offered a lamb for a blood sacrifice, Abraham in the second section offers his son for a blood sacrifice. Abraham offering his son typifies God the Father offering His Song of Solomon 2,000 years later. The place where Abraham offered his son was a designated place in the land of Moriah. This is believed by many scholars to be the exact place upon which God later offered His Son on Calvary. In the case of Abraham and his son there was a substitutionary atonement. A ram caught in the thicket died in Isaac’s place. In the case of God and His Son there is also a substitutionary atonement. God Himself, in the person of His Son died in your place and in my place. Thus, the point of beginning through salvation by blood is once again set forth.
2. Isaac (Hebrews 11:20)
Following the blood sacrifice, events throughout the entire present age and leading into the Kingdom Age are portrayed in the experiences of Isaac. The offering of Isaac is recorded in Genesis, chapter twenty-two. Chapters twenty-three and twenty-four set forth events during the present age (Church Age), and chapter twenty-five projects one into the coming age (Kingdom Age).
Following the offering of Isaac (Genesis 22:1-24), Sarah, the wife of Abraham, died (Genesis 23:1-20). This typifies the setting aside of Israel, the wife of Jehovah, following the events of Calvary. After this, the servant of Abraham was sent into a far country to obtain a bride for Isaac (Genesis 24:1-67). This typifies events throughout the entire present age. God the Father has sent the Holy Spirit into the world, the far country, to call out a bride for His Son. After Abraham’s servant secured the bride in the far country, the bride was removed from this country and taken to Isaac’s home. This typifies the fact that after the Holy Spirit has called out a bride for the Son, the bride will be removed from the world and taken to the Son’s home. The next event following the removal of the bride is the remarriage of Abraham (Genesis 25:1-34). This typifies the fact that after the Holy Spirit has completed His work of calling out a bride for the Son, God the Father will restore Israel to her proper place as the wife of Jehovah. This event will usher in the Messianic Era beyond the Church Age.
The reference in Hebrews 11:20 concerns Isaac’s blessings bestowed upon both Jacob and Esau. Only Jacob received the blessing belonging to the firstborn. Esau was rejected for the inheritance associated with this blessing, and he received a far inferior blessing. He had previously sold his birthright, considering it to be of little value (Hebrews 12:16-17). The truth brought out here is the same as that in Genesis, chapter twenty-four. In this chapter the bride was called out of the family to participate in the inheritance which the father had given the son. In the case of Jacob and Esau, the blessing of the firstborn, associated with the inheritance bestowed by the father, was likewise a family matter.
3. Jacob (Hebrews 11:21)
Jacob was a sojourner in a strange land. He constitutes a dual type, which is the case with many of the Old Testament types. Jacob in his experiences typifies both Israel and Christ.
As a type of Israel, Jacob left the land covenanted to his fathers and became a merchantman and wanderer in a strange land. But Jacob, like Israel, possessed God’s promise that in all places where he went God would be with him and eventually restore him to his own land.
While in a strange land Jacob met Laban, was mistreated by Laban, and became a crafty merchantman who grew wealthy at Laban’s expense. Israel, in a strange land during the times of the Gentiles, has served Gentile causes and has been mistreated by the Gentiles. The Israelites, in turn, have become crafty merchantmen who are growing wealthy at the expense of the Gentiles.
After acquiring a certain amount of wealth from Laban, Jacob expressed a desire to return to the land of his fathers (Genesis 30:25-26). But the time for his return, although near, had not arrived. God’s command for Jacob to return came only after Jacob acquired ALL Laban’s wealth (Genesis 31:1-3).
From Genesis 28:15-22, Genesis 29:1-35, Genesis 30:1-43, Genesis 31:1-3 God did not speak to Jacob. The heavens remained closed during the entire time of Jacob’s exile. God did not speak to Jacob until it was time to return. Jacob then returned to Bethel bearing the riches of Laban (Genesis 31:17-18; Genesis 35:1-8). At Bethel the Abrahamic covenant, concerning ownership of the land, was reaffirmed to Jacob (Genesis 35:9-12).
Israel today has acquired a certain amount of wealth from the Gentiles and is expressing a desire to return to the land. But the time for Israel’s return, although near, has not arrived. We’re still living during the times of the Gentiles, and God has not issued the command for Israel to return. The present restoration of a remnant to the land is NOT the restoration prophesied numerous times in the Old Testament and set forth in type by the experiences surrounding Jacob’s return. God’s command for Israel to return will come only after Israel is in possession of ALL Gentile wealth.
During the entire time of Israel’s present exile the heavens will remain closed. God will not speak to Israel again until that time typified by Genesis 31:3 (cf. Jeremiah 30:3; Jeremiah 30:7-10; Jeremiah 30:18; Jeremiah 31:8-9). Israel will then be brought back into the land and there possess the wealth of the Gentiles. Not only will Israel possess Gentile wealth, but Israel will dwell in the most valuable piece of real estate on the face of the earth, and Gentiles will be subservient to Israel (cf. Isaiah 14:1-2; Isaiah 60:10-12; Isaiah 61:5-6, ASV).
As a type of Christ, Jacob left his home and went into a far country to obtain a bride. This bride was to be taken from the family of Abraham. Jacob was specifically charged not to take a wife "of the daughters of Canaan" (Genesis 28:1). As in the experiences of Isaac and Rebekah, this sets forth once again the truth that the bride is to be taken out of the family of Abraham (the saved), not from the Canaanites (the lost).
Jacob met Rachel by a well of water and fell in love with her (Genesis 29:6-18). As with Rebekah, so with Rachel -- the bride is taken from those who draw from the Well, from those who dwell deeply in the Word of God.
Jacob became a servant and worked a total of fourteen years to obtain Rachel (Genesis 29:18-28). The fourteen years (two sevens) point to two complete periods of servitude Jesus performs on behalf of His bride. The first period is past and points to His ministry in the camp of Israel, terminating with the events of Calvary. The elder (Israel, as Leah) must be dealt with before the younger (the Church, as Rachel). Christ purchased His bride on Calvary’s Cross, and in His present period of servitude, He, as High Priest, is providing a cleansing on behalf of His bride.
After completing his commitment as a servant to Laban, Jacob took Rachel and returned to his own country (Genesis 31:17). After the Lord Jesus Christ completes His commitment to the Father on behalf of His bride (servitude on earth, followed by His present high priestly ministry in heaven), Jesus will, like Jacob, take His bride to His own country -- to heaven (1 Thessalonians 4:13-18).
The reference concerning Jacob in Hebrews 11:21 pertains to the blessings bestowed upon the sons of Joseph -- Ephraim and Manasseh. Manasseh was the elder son and in line to receive the blessing belonging to the firstborn. However, when Joseph brought his two sons into the presence of Jacob to be blessed, Jacob placed his right hand upon Ephraim’s head and his left and upon Manasseh’s head. Jacob placing his right hand upon Ephraim’s head indicated that the younger (Ephraim) was to be blessed above the elder (Manasseh).
Manasseh, associated with the father’s house, typifies Israel; and Ephraim, associated with fruitfulness in the land of Joseph’s affliction, typifies the Church (Genesis 41:51-52). Manasseh was born before Ephraim, just as Israel was called into existence before the Church. But, just as Ephraim was blessed above Manasseh, the Church will be blessed above Israel. The Church is in possession of a heavenly calling, which is a higher calling than Israel’s earthly calling.
4. Joseph (Hebrews 11:22)
The things revealed about Joseph in Hebrews 11:1-40 have to do with the coming resurrection of Old Testament saints, immediately preceding the deliverance of Israel from a worldwide dispersion. Joseph "made mention of the departing of the children of Israel; and gave commandment concerning his bones." Joseph knew that the Israelites would one day be delivered from Egypt, and the bones of Joseph being carried out with the Israelites under Moses speak of that future day when the Old Testament saints who died in the faith will be raised and delivered along with the living.
When Joseph died he was placed in a coffin in Egypt. This coffin remained in the camp of Israel, UNBURIED, for about two hundred years. Joseph had known that God would one day visit his brethren, lead them out of Egypt, and place them back in the land of Canaan. And he had specifically instructed the Israelites that his bones were to be carried out of Egypt with them at the time of the Exodus (Genesis 50:24-26).
When Moses led the Israelites out of Egypt, the coffin containing the bones of Joseph was carried out with them (Exodus 13:19). This coffin remained UNBURIED in the camp of Israel throughout the forty-year wilderness journey, and the bones of Joseph were buried only AFTER the Israelites entered into and possessed the land of Canaan, five generations after his death in Egypt (Joshua 24:32).
When the One Who is greater than Moses returns and leads the Israelites out from a worldwide dispersion, Old Testament saints will be raised from the dead and accompany the living back to the land. This fact is set forth in Biblical typology in the bones of Joseph accompanying the living back to the land. Thus, the bones of Joseph reflect upon Israel’s resurrection at the end of this age.
5. Moses (Hebrews 11:23-29)
During the days of Moses, 3,500 years ago, we find the birth of a nation in the land of Egypt. The Book of Exodus, which records this birth, and also records the scenes in Hebrews 11:23-29, constitutes an overall type of what is about to happen immediately before and after the time yet future when this same nation will be "born at once" (Isaiah 66:8). This book sets forth in chronological order events which will take place both during and after the coming Great Tribulation.
There are two great deliverances of the Israelites in Scripture. One deliverance is past; the other is future. The first deliverances was under Moses; the second will be under the One greater than Moses, the Lord Jesus Christ. When God states that He will "bring again the captivity" of His people (Jeremiah 30:3; Jeremiah 30:18), or "set his hand again the second time to recover the remnant of his people" (Isaiah 11:11), He is not alluding to a prior deliverance from the Assyrian and Babylonian captivities under Zerubbabel. This restoration was only partial, as is the present restoration of the Israelites to the land. There is only one restoration in all history which was complete and can be placed alongside, by way of parallel, the restoration which is about to take place (cf. Jeremiah 16:14-15; Jeremiah 23:7-8).
The past restoration constitutes an overall type of the future restoration. Moses is a type of Christ, and Egypt is always a type of the world in Scripture. The deliverance from Egypt under Moses is a type of the future deliverance from a worldwide dispersion under Jesus the Christ. Events on both sides of the actual deliverance from Egypt, revealed in the Book of Exodus, complete the overall type and provide us with a detailed explanation concerning what is about to happen in the antitype. The type has been set, and the antitype must follow the type in exact detail.
6. The Destruction of Jericho (Hebrews 11:30)
Immediately following the deliverance of the Israelites from Egypt and immediately following their entrance into the land of Canaan, Gentile power was brought to naught. The Pharaoh of Egypt (an Assyrian; Isaiah 52:4) and his armed forces were overthrown in the Red Sea immediately following the deliverance of the Israelites from Egypt, and Jericho was destroyed immediately following the entrance of the Israelites into the land of Canaan.
The manner in which God delivered His people from Egypt and established them in the land of Canaan in the past is the same manner in which He will deliver His people from a worldwide dispersion and re-establish them in the land of Canaan in the future. Antichrist (an Assyrian; Isaiah 10:5; Isaiah 10:12; Isaiah 10:24-27; Micah 5:5-6) and his armed forces will be overthrown following the deliverance of the Israelites. This man of sin and his armed forces will be overthrown after the Great Tribulation but preceding the millennium. Christ will return to the earth, deliver the Israelites from a worldwide dispersion, and then tread the winepress (Isaiah 63:1-5; Revelation 16:13-16; Revelation 19:17-21).
7. The Salvation of Rahab (Hebrews 11:31)
Rahab, a Gentile, was saved out of the destruction of Jericho. She received and believed the message of the two spies who had been sent into Jericho preceding its destruction.
The two spies who were sent to Jericho prior to its destruction anticipate the 144,000 Jews in Revelation, chapters seven and fourteen who will be sent throughout the Gentile World prior to its destruction. Rahab’s reception of the spies and her belief in the message which they proclaimed anticipates the innumerable host of Gentiles who will receive and believe the message of the 144,000 during the Great Tribulation (Revelation 7:9-14). The salvation of Rahab, in turn, anticipates the salvation of this great host of Gentiles.
8. Gideon, Barak, Samson, Jephthah, David, Samuel, et al. (Hebrews 11:32-40)
Following the destruction of Jericho and the deliverance of Rahab, six individuals are named in verse thirty-two. And the verses following reiterate the experiences of these and other individuals who, through faith, passed through certain experiences with their attention fixed on things out ahead. "Through faith" all of these individuals "obtained a good report," but they "received not the promises" (Hebrews 11:39). The realization of what had been promised lies out ahead. These promises are millennial in their scope (note: "better resurrection," Hebrews 11:35). Thus, this second section in Hebrews, chapter eleven ends at the same point as the first section in this chapter -- in the Messianic Era.
An interesting feature concerning the six individuals named in verse thirty-two is that they are not listed in the same chronological order of their appearance in Old Testament Scripture as the ones preceding in verses four through thirty-one. Barak appears before Gideon, but is here mentioned last; Jephthah appears before Samson, but is here mentioned last; Samuel appears before David, but is here mentioned last. The order is not haphazard, but, as in the preceding part of the chapter, the Holy Spirit has a designated purpose, not only in the individuals chosen, but also in the order in which they are presented. This purpose is to teach God’s people great spiritual truths drawn from Old Testament types.
"O what blessed truths people deny unto themselves by a refusal to study the types of the Bible." --A. Edwin Wilson