Hebrews 11

1 faith. A practical conviction of the reality of the invisible, and of the certainty of the future, as they are revealed to us by God. R.V., “the assurance of things hoped for and the proving (or, ’test’) of things not seen.” This chapter gives illustrations.

2 by it. Rather, “in this the elders had witness borne to them”; i.e., were attested as just by God.

3 the worlds. See note on i. 2. We learn the elementary fact of creation from the testimony of God’s word: see Gen. i. 1, and note.

4 by it he being dead yet speaketh. By his faith, which “obtained witness” from God, Abel still speaks; showing that God accepts and justifies those who reply upon His revealed word, and will vindicate them, even after death: see xii. 24; Gen. iv. 10; Job xix. 25.

5. By faith Enoch was translated. See note on Gen. v. 24. The phrase, “pleased God,” is from the LXX.

6 and [that] He is a rewarder. Rather, “and becometh a rewarder.” God always exists, and He becomes a rewarder of those who seek Him out.

Enoch, believing these truths, “walked with God,” and “pleased God.”

7 fear. “Godly fear,” R.V., or “pious care” (Westcott). His provident faith condemned those who neglect God’s warnings, and obtained the righteousness imputed to true believers: see Gen. vi. 9; Rom. i. 17.

by the which. That is, “by which faith.”

8. Abraham, when he was called, etc. The preferable order is that of R.V., “Abraham, when he was called, obeyed to go out unto a place,” etc.

9 dwelling in tabernacles. In frail shifting tents; in contrast with “the city which hath the foundations” (10).

10 a (the) city. The earthly Canaan with its metropolis (cp. Psa. xlviii.) was to him but a type of the better country (14-16), and the heavenly Jerusalem (xii. 22).

13. These all, etc. “These all” were specially Abraham and the early patriarchs; who, in believing obedience to God’s command and expectation of future blessedness, lived as wanderers in this world without fixed habitations, and “died without receiving the fulfilment of the promises” which God had given to them.

embraced them. Rather, “greeted them,” as the returning traveller hails from afar the distant hill of his “country” (14).

14 country. Or, “fatherland”; which as “strangers on earth” they seek. It is a common thing now to suggest that the Old Testament saints had little, if any, idea of immortality and the hereafter. The writer of this Epistle was of a different opinion.

16 wherefore God is not ashamed, etc. He calls Himself the “God of Abraham, of Isaac, and of Jacob”; see Exod. iii. 6, and Matt. xxii. 32, and note.

He prepared for them a city. Cp. John xiv. 2, 3. It is the same Greek word for “prepare” that is used in both passages. Heaven will not be a strange place.

17 offered up. Here the first occurrence of the phrase means “hath offered up” (the sacrifice complete in will); the second, “was offering up” (the sacrifice arrested in fact).

19 in a figure. See note on ix. 9. Isaac’s deliverance, when bound on the altar, by God’s interference and the substitution of another victim, was a kind of resurrection, aptly foreshadowing that of Christ and His people.

20 concerning things to come. See Gen. xxvii. 27-40, and notes.

21 [leaning] upon the top of his staff. See note on Gen. xlvii. 31. The words are from the LXX.

22. Joseph, when he died. Lit., “when his end was nigh.” See Gen. i. 24, 25, and notes.

23 because they saw he was a proper (goodly) child. They saw that the child was beautiful (cp. Acts vii. 20); they believed that the God of Israel would enable them to preserve him. Thus the great lawgiver himself owed his life to “faith.”

24 refused, etc. This great renunciation is indicated in the history by the simple words, “went out unto his brethren,” Exod. ii. 11.

25 the reproach of (the) Christ. Reproach such as Christ and His followers have to bear.

27 he forsook Egypt. Referring to his second and final departure from Egypt, when he led forth the Israelites (Exod. xii. 31-30). Each of the two principal incidents of this exodus—the keeping of the Passover (28) and the passage of the sea (29)—showed the power of faith, and the final difference that will be made between the believer and the ungodly.

31 believed not. Or, “were disobedient.” Respecting Rahab, see Josh. ii. 1-21; Jas. ii. 25, and notes.

33 wrought righteousness. “The phrase is to be understood not only of purely individual virtues, but of the virtues of leaders. Conquerors used their success for the furtherance of right” (Westcott).

34 escaped the edge of the sword. As in the case of Elijah (1 Kings xix. 3); and Elisha (2 Kings vi. 14-20).

out of weakness were made strong. Hezekiah was restored to strength in dependence on God (2 Kings xx.).

35 raised to life again. Lit., “by a resurrection,” through the intervention of Elijah and Elisha (1 Kings xvii. 19-24, and 2 Kings iv. 18-37). But as this was only a temporary restoration to life, the final resurrection is termed “better.”

others were tortured, etc. As recorded in the narratives of 2 Maccabees vi., vii.; where the sufferers are described as comforting themselves with the hope of the resurrection unto eternal life.

37 sawn asunder. See note on 2 Kings xxi. 16.

39 received not the promise. The great promise was not fulfilled until our Lord had Himself come, and had sent forth the promised Comforter; and the Church could not be brought to a state of completeness until these great events had taken place.

being healed, whereas a weak limb, dislocated on a bad road, gives exactly the sense required" (Chadwick).