Hebrews 11

Robert Milligan Commentary On Hebrews 11 SECTION TEN Hebrews 11:1-40In this section, we have another characteristic Pauline digres¬sion. Our author having touched, in the close of the tenth chapter, on the conservative nature and sustaining power of faith, his mind is at once seized with the importance and magnitude of the subject, and he accordingly devotes the whole of this section to its consid¬eration and development.

I. He begins by giving us, not a logical definition of faith, but rather a plain statement with regard to its nature and province as an affection of the human mind, implying at the same time its great power and influence as a means and principle of enjoyment. It sustains and supports the soul of the believer, by enabling him to enjoy even now to some extent, as present realities, those things which are the objects of our hopes, and which lie far away beyond the narrow sphere of our corporeal senses. This is shown

1. From the fact that in consequence of their faith many of the ancients obtained a reputation which is as wide as the world, and as enduring as time (Hebrews 11:2).
2. From the fact that through it we are enabled to rely with the utmost confidence on matters which lie far beyond the narrow lim¬its, not only of our senses, but even of our philosophy; such, for instance, as the fact that “ In the beginning God created the heav¬ens and the earth” (Hebrews 11:3).

II. Having thus stated, and in a general way verified his main thesis, the Apostle next proceeds to illustrate it at great length by citing some of the most remarkable examples that are found in Old Testament history. In doing so, he refers

1. To the case of Abel (Hebrews 11:4) ;
2. To the case of Enoch (Hebrews 11:5-6) ;
3. To the case of Noah (Hebrews 11:7) ;
4. To the case of Abraham, with regard to the promised inheritance (Hebrews 11:8-10) ;
5. To the case of Abraham and Sarah with regard to the conception and birth of Isaac (Hebrews 11:11-12);
6. To the case of Abraham, Sarah, Isaac, and Jacob, with regard to the promises concerning Christ and the eternal inheritance through him (Hebrews 11:13-16) ;
7. To the example of Abraham in offering up his son Isaac (Hebrews 11:17-19) ;
8. To the example of Isaac, in blessing Jacob and Esau (Hebrews 11:20);
9. To the case of‘ Jacob, in adopting and blessing Ephraim and Manasseh, as his own sons (Hebrews 11:21);
10. To the example of Joseph (Hebrews 11:22) ;
11. To the conduct of Amram and Jochebed, the parents of Moses (Hebrews 11:23) ;
12. To the example of Moses, (1) in preferring the reproach of Christ to the treasures of Egypt; (2) in leaving Egypt with the conviction that God would yet deliver the Israelites through him (Acts 7:25); and (3) in keeping the Passover (Hebrews 11:24-28) ;
13. To the example of the Israelites, (1) in crossing the Red Sea; and (2) in compassing the walls of Jericho seven days (Hebrews 11:29-30) ;
14. To the example of Rahab, the harlot (Hebrews 11:31).

III. From these special cases, our author next proceeds to give a summary of others too numerous to be mentioned in detail, all of which, however, serve to illustrate the great power of faith in sustaining the soul under the severest trials and afflictions. These heroic men and women, though in the world, were really not of it. Their affections were not set on the earth, but on heaven. And hence, while here, they regarded themselves but as strangers and pilgrims in a foreign land (Hebrews 11:32-38).

IV. Finally, the Apostle reminds his readers that none of these illustrious ones lived to see Jesus, or to enjoy the superior bless¬ings of his mediatorial reign (Hebrews 11:39-40). These matters were but partially revealed to the faithful ones of the Patriarchal and Jewish ages. And as Christians are now blessed with superior privileges, so also they are placed under greater responsibilities to remain steadfast even to the end of life.

The principal points of this section may therefore be summed up as follows: I. Hebrews 11:1-3. The nature, province, and sustaining power of faith. II. Hebrews 11:4-31. Sundry examples selected from the history of the ancients, illustrative of the nature, power, and influence of faith. III. Hebrews 11:32-38. Other general illustrations drawn from the exploits, deliverances, and heroic endurance of faithful men and women under the Old Covenant. IV. Hebrews 11:39-40. Superior light and privileges of believers under the New Covenant.

THE NATURE, , AND POWER OF FAITHHeb_11:1-3 Heb 11:1 —Now faith is the substance of things hoped for,—It is I think obvious from the context that the object of our author in this verse is, not to define faith, not to tell what it is in and of itself, but simply to describe it in its relations to the human soul, as a means of endurance and principle of enjoyment. Having shown from Habakkuk, its marvelous conservative power, it was natural that he should next explain wherein its great strength lieth; and how it is that it wields so great an influence over the character, lives, and fortunes of those who possess it. This he does with great clear­ness, beauty, and energy in the course of this section. He begins by telling us that faith is the hupostasis of things hoped for. This is all plain enough except the word hupostasis. What does it mean?

In Hebrews 1:3, it evidently means essence or substance, in con­trast with the outward manifestations of the Deity; and in Hebrews 3:14, it just as clearly means confidence in God and in the word of his grace. In this latter sense, confidence in reference to the things hoped for, it is here taken by Luther, Melancthon, Grotius, Bohme, Tholuck, Bleek, DeWette, Bloomfield, McLean, Lunemann, Ebrard, Stuart, Delitzsch, Alford, Moll, and most other modern interpreters. “ There can be no reasonable doubt,” says Alford, “ that this is the true meaning here.” But others, as Chrysostom, Ambrose, Augustine, Bengel, and the translators of our English Version, see in this word something more than “ a well grounded confidence.” They allege that, in the use of this term, the Apostle means to say that faith is in effect to the soul of the believer the very substance or essence of things hoped for: so that, by means of it, he is able to enjoy as present realities, what without faith would be to him in effect but as mere nonentities.

It was faith, say they, that gave to the heavenly country such a substantive existence in the minds of Abraham, Isaac, and Jacob, as enabled them to enjoy it, in a measure, even while they were strangers and pilgrims on the Earth. That this is all implied in the use of the word hupos- tasis, is I think very clear from the several illustrations which fol­low in this chapter. But it is not so clear to my mind that the Apostle intends to express by this word anything more than a firm and well grounded confidence in reference to the objects of our hope. This confidence is of course followed by many joyful and encouraging effects, some of which are well illustrated by the re­marks of Chrysostom and Augustine. For other instances of the use of this word, see 2 Corinthians 9:4 2 Corinthians 11:17.

Hebrews 11:1 —the evidence of things not seen.—This, in connection with the preceding clause, forms a sort of constructive Hebrew parallelism. The expression, “ things not seen” comprehends more than “ the things hoped for.” The latter has reference only to future good; but the former embraces all the invisible realities of the universe, past, present, and future, about which the Holy Spirit has borne witness. The word here rendered evidence (elenkos) is also used in different senses. It may denote (1) the proof or demonstration, by means of which any proposition is shown to be true or false; and (2) the conviction or full persuasion wrought in the mind by means of this demonstration. Commentators are much divided as to the proper meaning of the word in this connec­tion. Some, as Bengel, Bohme, Stier, Ebrard, Hofmann, Stuart, Delitzsch, and Alford, take it objectively, in the sense of proof or demonstration; and others, as Kuinoel, Menken, Bleek, De Wette, Liinemann, etc., take it subjectively, in the sense of conviction or firm persuasion.

For my own part, I think as in the former case, that both ideas are implied in the Apostle’ s use of the term; but that it is the subjective element to which he has most direct reference, and which he intends to express by the word elegchos. There can, of course, be no conviction without a sufficient proof; but it is not I think to the proof, but to its effect on the soul, that the Apostle here particularly refers. This is most in harmony with his main object throughout the entire chapter, which is manifestly to describe faith in its relations to the soul, both as a power of en­durance, and a means and principle of enjoyment. He, therefore, begins the discussion with the simple affirmation, that faith is to the soul of the believer confidence with respect to things hoped for, and conviction with respect to things not seen: that is, with respect to such invisible realities as are revealed to us in the word of God. For where there is no testimony there can be no faith. (Romans 10:17.) But when God speaks, his word is to the believer an end of all controversy. It is to the Christian what a demonstration is to the mathematician: it gives confidence with respect to whatever is promised; and it begets conviction with respect to the truth of whatever is affirmed.

Do the Scriptures teach, for example, that “ the hour is coming in which all that are in their graves shall hear his [Christ’ s] voice, and shall come forth; they that have done good to the resurrection of life; and they that have done evil to the resurrection of damnation ?”— the Christian receives this testi­mony, believes it, and acts in reference to it with all confidence. Why so?

Simply because God says so. No reasoning, no philoso­phy, and no demonstration of any kind, can ever go beyond this. And hence it is, that to the believer all the promises of God are yea and amen in Christ Jesus (2 Corinthians 1:20) ; and like Moses he endures as seeing him who is invisible (Hebrews 11:27). The word elenkos occurs only here and in 2 Timothy 3:16. In the latter case, it means conviction of sin, or of any erroneous notions or hy­potheses. Hebrews 11:2 —For by it the elders obtained a good report.— Our author now proceeds with the proof and illustration of his main thesis, as submitted in the first verse. That faith is confidence with respect to the objects of our hope, and conviction with respect to those in­visible realities which are revealed to us in the word of God, he argues (1) from the fact that by it (en taute) the elders obtained a good name and a most enviable reputation from God as well as from his people; and (2) from the fact that by means of it we are convinced that the universe was framed by the word of God. These elders (hoi presbuteroi) were not only persons in official authority, but the term is used here to indicate all the heroic men of the Old Testament from Abel down to the Maccabees, as we learn from what follows. They were not generally distinguished for their wealth, their talents, their learning, or their worldly at­tainments of any kind; but they were men of faith. They believed God’s word; and they were, therefore, constrained to look upward for life, health, and happiness. They set their affections on things that are above, and not on things that are on the Earth, knowing that they were but strangers and pilgrims in the world. This un­wavering confidence in God and in the word of his grace, gave them even while here a realization of good things to come, and en­abled them to endure with meekness and fortitude the severest trials and afflictions.

Hebrews 11:3 —Through faith we understand, etc.—This is given by our author as an example of the “ things not seen.” The creation of the universe is a matter which we did not and which we cannot perceive by means of our corporeal senses: nor is it discernible by even the eye of reason through the medium of the light of nature. This, all must concede. But to the eye of faith it is just as plain that “ In the beginning God created the heavens and the earth,” as that Columbus discovered America, or that George Washington was once President of the United States.

The critics are not agreed as to the textual meaning of the word that is here rendered worlds (aiones). Literally, it means ages; and it is so rendered by Alford and most of the Greek Fathers. But it seems to me, judging from the terms of the context, that the Apostle intends to express here about the same general thought that Moses expresses in Genesis 1:1; and I, therefore, agree with Delitzsch and others that aiones is used here by metonymy to denote at least the whole material universe. See note 1: 3. This will become more obvious from the consideration of the following clause.

Hebrews 11:3 —so that things are seen, etc.:— or rather, according to our best authorities, So that that which is seen [the visible universe] has not come into being from visible materials, as the heathen philoso­phers all believed and taught. Thales maintained that God made all things out of water or chaos. Plato concedes the eternity of three distinct principles, viz., God, matter, and ideas: meaning by the ideas a sort of incorporeal archetypes according to which God framed and fashioned all things. Aristotle held to the eternity of matter; and says, it was the common opinion of naturalists that “ Nothing can be made out of nothing.” This is as far as philoso­phy goes or can go. But our faith assures us that God alone is eternal; and that in the beginning he created the Heavens and the Earth. (Genesis 1:1.) It assures us moreover that through the eternal Word, who was with God and who was God, all things came into being (egeueto) ; and that without him not even one thing came into being which is in being (John 1:1-3). And just so in our text. The Apostle makes no attempt at explanation; but like Moses he simply affirms, by the authority of the Holy Spirit, that God did not make the universe, as an architect makes a house, or as an artist makes a steam engine out of pre-existing materials; but that in the beginning he’ created it by the word of his power. “ He spake,” and it was done; he commanded, and it stood fast.” SUNDRY FROM THE HISTORY OF THE , OF THE NATURE, POWER, AND OF FAITHHeb_11:4-31 Heb 11:4 —By faith Abel offered, etc.— Cain and Abel both brought of­ferings, but of different kinds. Cain brought of the fruits of the ground, but Abel brought of the firstlings and fatness of his sheep or goats. (Genesis 4:3-5.) Wherein, then, did the superior excel­lence of Abel’ s offering consist ? Not in its greater intrinsic value, for Cain’ s offering may have been quite as costly as that of Abel. Of this, we cannot judge positively from anything given in the in­spired record. Nor can we determine in what the offering of Cain consisted, further than this: that it was purely a vegetable offering. True, indeed, it is called a mine hah, a meat offering, and in Leviti­cus 2: 1-16, the minchah is described as consisting of fine flour, or unleavened cakes, or parched corn, to which were added a portion of salt, oil, and frankincense. But in Genesis 4:3-5, the word min­chah seems to be used, not in its legal and specific sense, but in its more general signification, to denote an offering of any kind, for in the fourth verse the offering of Abel is also called a minchah, though it consisted of lambs or goats; neither of which were in­cluded in the legal meat offering.

If, then, the superiority of Abel’ s offering did not consist in its greater intrinsic value, in what did it consist? Evidently, as our author says, in its being offered in faith, and in obedience to the command of God: for “ To obey,” says Samuel, “ is better than sac­rifice ; and to hearken, than the fat of rams.” (1 Samuel 15:22.) And Solomon says, “ The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight.” (Proverbs 15:18.) That is, the most costly offering of the wicked man is hateful in the sight of God, while a mere prayer that costs nothing, if it be offered in faith and in obedience to God’ s will, is his delight. Cain, like King Saul, was a proud, haughty, and self-reliant rationalist. Instead of honoring God by bringing as he was required, a bleed­ing victim from his flock, he presumptuously substituted for it, what was more in accordance with his own blinded and perverted reason. But Abel was a man of faith; a man who trembled at the word of the Lord, and whose only question was, therefore, “ Lord, what wilt thou have me to do?” In this, he and Cain had both been sufficiently instructed, for the Apostle says that Abel offered in faith. But this he could not do without a Divine warrant. In all such cases, faith must of necessity rest on the word of God. (Romans 10:17.) Sacrifice is therefore, beyond all doubt, of Divine origin, and the superior excellence of Abel’ s offering consisted simply in this: that in making it, he acted strictly in compliance with the re­vealed will of God.

It does not follow, as Magee, Bloomfield, and others suppose, that Abel understood the typical import of his sacrifice, and that through it he showed his faith in the sacrifice of Christ, which was afterward to be offered for the sins of the world. That he may have had some faint conception of God’ s far-reaching designs in in­stituting sacrifice, is quite probable. Of this we cannot speak with certainty. All that is plainly and fairly implied in our text, is sim­ply this: that Abel did what he did in consequence of his firm and unwavering faith in God. He knew God’ s will, and like Noah, Abraham, and others named in this chapter, he resolved to do it.

Hebrews 11:4 —by which he obtained witness, etc.— The meaning is, not that he obtained this “ witness” by his sacrifice, but rather by his faith in offering the sacrifice. Faith is the leading thought in the whole sentence, and to “ faith” as the leading word, the pronouns which and it have both reference. But how and from whom did he ob­tain this witness? The answer to this question is given in the fol­lowing clause.

Hebrews 11:4 —God testifying of his gifts:— (epi tois dorois) with respect to his gifts. This God did, no doubt, in the usual way, by causing fire to come down and consume the victims which Abel offered. See references. So say the Jews as well as most Christian exposi­tors. Abel’ s offering, like that of Elijah (1 Kings 18:38) was ac­cepted by its being consumed on the altar, but Cain’ s offering, like the offerings of the false prophets, remained unconsumed, and of course unaccepted. This at once greatly excited and provoked the envy of Cain, and so he was moved to kill Abel, “ because,” says John, “ his own works were evil, and his brother’ s righteous.” (1 John 3:12.)

Hebrews 11:4 —and by it he being dead yet speaketh.— The Textus Receptus, with the manuscripts, D, E, J, K, and the old Italic version, has the passive form of the verb (laleitai) “ is spoken of.” But some of the best manuscripts, most of the ancient versions, and several of the Greek Fathers, have the active voice (lalei), as in our English Version. This reading is also best supported by the internal evi­dence, and it is therefore now justly preferred by most expositors. The idea is not that Abel “ is now spoken of” as a faithful man, and so commended for his piety, but rather that he, though dead, still speaks to us by his faith and example. What, then, does he say? Most commentators, as Calvin, Ebrard, Delitzsch, Alford, etc., maintain that there is here direct reference to Genesis 4:10, and that in harmony with the record there given, Abel’ s blood still calls to God for vengeance. But it is not by his blood, but by his faith that he still speaks. And I therefore agree with Chrysostom, Stuart, and a few others, that what the Apostle means is simply this: that Abel by his faith and example still speaks to us, warning, admonishing, and encouraging us to obey God’ s will by doing just what he has commanded us to do, and giving us assurance, at the same time, that all things will cer­tainly work together for the good of those who do this. His is the first example on record of just such an exercise of faith as God commends and approves, and hence it is, perhaps, that the Holy Spirit has given to it so great prominence. Hebrews 11:5 —By faith Enoch was translated—There is but little said in the Bible respecting this eminently pious man. In Genesis 5:24, Moses says: “ And Enoch walked with God; and he was not, be­cause God took him.’’ And from Jude (5: 14), we learn that he was a prophet, and that he warned his contemporaries that the Lord would finally come with “ his holy myriads to execute judg­ment on all, and to convict all the impious concerning all the hard sayings which impious sinners spoke against him.’’ Having thus, like Noah, been for a time a preacher of righteousness, the Lord rewarded him for his fidelity by translating him no doubt to Heaven, as he afterward translated Elijah. (1 Kings 2:1 1 Kings 2:11.) So the Psalmist expresses his confidence that, after death, the Lord would receive him to glory. (Psalms 73:24.) Hebrews 11:6 —that he should not see death;—That is, that he should not experience death like other men. So the word see is often used in the Holy Scriptures. See, for example, Psalms 89:48; Luke 2:26 ; John 8:51. Enoch did not experience death as men ordinar­ily do, but was miraculously delivered from it, perhaps in the same way that the living saints will be at the second coming of Christ. “ Behold I show you a mystery,” says Paul; “ we shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we [the living saints] shall be changed.” (1 Cor. 15: 51, 52.) All attempts at explanation in such cases, however, are wholly unwarranted by the word of God. See Deut. 29:29.

Hebrews 11:6 —and was not found, because God had translated him:— The meaning is, that he was not found on earth, because God had translated him from earth to heaven, as he afterward translated Elijah. After Elijah’ s removal, the sons of the prophets sent out fifty men, who sought for him three days diligently, but they did not find him, because God had taken him. (2 Kings 2: 17.) And so, also, it seems to have been in the case of Enoch. His friends no doubt made diligent search for him, but it was all in vain. “ He was not found,” because God had removed him from earth to higher and better climes.

Hebrews 11:6 —for before his translation, etc.— The idea is that he pleased God before his translation, as is proved by the testimony. But this he could not have done without faith, as our author now proceeds to show.

Hebrews 11:6 —But without faith it is impossible to please him:— Why so? The fact is clearly stated in our text, and it is even further emphasized in what follows: “ He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.” The same fundamental truth is also abundantly set forth in other passages. In Romans 8:8, for example, Paul says, “ They that are in the flesh can not please God.” And again in Romans 14:23, he says, “ Whatsoever is not of faith is sin.” There can be no doubt, therefore, that faith in God is essential to all acceptable worship and service of any kind. But why is it so? Is it owing simply to an arbitrary arrange­ment on the part of God ? or does it arise from a moral necessity ? That the latter, and not the former, is true, will I think appear manifest from a little reflection. Be it observed, then, (1) that there was a time when God was and nothing else beside him. By his own power he gave birth and being to all things. See Genesis 1:1; John 1:3; Colossians 1:16, etc. (2) He created all things according to the counsel of his own will, and in harmony with his own na­ture.

See Ephesians 1:11; Romans 11:34, etc. (3) Hence it follows that whatever is in harmony with God’ s will is right, and that whatever is not in harmony with it is wrong— necessarily, immuta­bly, and eternally wrong. (4) Every man, therefore, who acts from any other ruling motive than the known will of God, is so far a rebel against God and his government. What he does may of course serve to promote in many respects the interests of society. He may, for instance, feed the hungry, clothe the naked, instruct the ignorant, and if need be he may even die for his friends or his country. But unless, in all this, he acts from a supreme regard to the will of God, his conduct is wanting in one of the essential ele­ments of virtue, and cannot, therefore, be otherwise than displeas­ing to God. (5) But no man can act in harmony with the will of God unless he has faith in God and in the revelation which he has made to us of himself, for his own glory and for the good of his creatures. This is self-evident. And hence it follows, as our au­thor says, that he who would come to God and serve him accepta­bly, “ must believe that he is, and that he is a rewarder of them that diligently seek him.” Enoch did this.

He walked with God. And the Apostle therefore justly argues that he had faith in God, and that his marvelous deliverance from death was both an attestation and a reward of his faith. Hebrews 11:7 —By faith Noah, being warned of God, etc.— From the brief record that is here given of Noah’ s faith, we learn (1) that he was divinely admonished (chrematistheis) with regard to the coming deluge. One hundred and twenty years before it occurred, God warned him of its coming, and directed him to go to work and pre­pare an ark for the saving of himself and his house. (Genesis 6:3-18.) (2) That he believed God and did just as he was commanded. Moved by a reverential fear (eulabetheis) through his belief in God’ s testimony, he prepared an ark for the saving of his house. This, under the circumstances, was a very remarkable instance of strong and unwavering faith in God. For (a) the time appointed was still far off in the future, (b) There were as yet no natural indications that such an event as the destruction of the world by a deluge would ever occur, (c) The experience of mankind was against it. For sixteen hundred years, the natural order of events had been uninterrupted, and no doubt many of the so-called philos­ophers of that age would be forward in proving to the people that such a catastrophe was physically impossible, (d) The profane and wicked scoffers of the age would also, as a matter of course, do all that they could by their wit, ridicule, and sarcasm, to destroy Noah’ s faith in the promise of God, and to dissuade him from his great undertaking.

But nothing could move him from his purpose. Throughout the long period of one hundred and twenty years, he continued strong in faith giving glory to God. (3) By his faith and obedience he condemned the world, as Christ says the men of Nineveh and the queen of the south will, on the day of judgment condemn the unbelieving and disobedient men and women of his own generation. (Matthew 12:41-42.) Every man, in fact, who gives heed to God’ s warnings and admonitions, condemns by his faith and practice all who neglect to do so.

Thus, Noah con­demned his own disobedient contemporaries, and thus also he will, on the day of final reckoning, condemn millions of our own more highly favored generation. (4) By his faith, he also became heir of the righteousness which is according to faith. Several eminent expositors, as Cramer, Michaelis, Bisping, and Hofmann, make the phrase “ by which (dia hes) depend on the word ark (kibotos) ; that is, they say Noah condemned the world and became heir of the righteousness of faith by building the ark. But it is better with Bengel, Menken, Bohme, Bleek, De Wette, McLean, Ebrard, Lii- nemann, Delitzsch, Alford, and others, to make “ faith” the antece­dent of the relative “ which.” Faith is the leading thought of the whole sentence, and the word faith is therefore properly made the governing word in construction. It should be observed, however, that the building of the Ark is included in the word faith, for it is not of faith in the abstract, but of faith in all its practical bearings that the Apostle is speaking. This is obvious from all the exam­ples of faith that are given in this section. Indeed, the faith which God commends and requires is, in no case, a mere cold, lifeless, abstraction; it is a living, active, fruit-bearing principle, which is constantly manifesting and developing itself in the life as well as in the heart of the individual. Such was the faith of Abel; such was the faith of Enoch; and such also was the faith of Noah, through which he condemned the world, and became an heir of the righ­teousness which is according to the law of faith. (Romans 3:21-31.)

Hebrews 11:8 —By faith Abraham, when he was called— In this verse we have given (1) the fact that Abraham received a call from God; (2) that by this call he was required to leave his home and kindred in Ur of Chaldea, and go out into a strange land; (3) that this land, though promised to his posterity, was wholly unknown to him at the time; and (4) that he nevertheless obeyed God, and went out of his own country, not knowing whither he went.

The original call is not recorded in the Scriptures; but in Genesis 12:1-3 it is repeated in substance as follows: “ Now the Lord had said to Abram, Get thee out of thy country, and from thy kindred, and from thy father’ s house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.” This call must have been a very severe test of Abraham’ s faith. To leave a comfortable home and friends and follow the call of another, at any time and under any circumstances, shows a very strong degree of trust and con­fidence in the one who calls us. But this Abraham did, and did promptly. Taking with him his father Terah, and Lot his nephew, he immediately left Ur of Chaldea and came to Haran, where he remained five years. But when his father was dead he left Haran and passed over into Canaan, where he sojourned for one hundred years. These numbers may be easily verified as follows. We learn from Galatians 3:17 and Exodus 12:40-41, that from the call of Abra­ham to the Exodus or giving of the Law was four hundred and thirty years; and from Genesis 15:14 we also learn that from the birth of Isaac to the Exodus was four hundred years. Consequently thirty years intervened between the call of Abraham and the birth of Isaac. But when Isaac was born Abraham was a hundred years old (Genesis 21:5) ; and hence he was seventy years old when he was first called and received the promise. But he was seventy-five years old when he came to Canaan (Genesis 12:4); and he was a hundred and seventy-five years old when he died. (Genesis 25:7.) And hence he sojourned five years in Haran and a hundred years in Canaan. Hebrews 11:9 —By faith he sojourned in the land of promise, etc.— It ap­pears from this that Abraham never regarded Canaan as his home. He knew, of course, that when the Amorites should have filled up the cup of their iniquity in the fourth generation, the land would be given to his posterity for an everlasting possession (Genesis 15:16). But until that time neither he nor his seed had any rights and privileges in Canaan beyond what might have been enjoyed by other strangers under like circumstances. “ God,” says Stephen, “ gave him no inheritance in it; no, not so much as to set his foot on; yet he promised that he would give it to him for a possession, and to his seed after him, when as yet he had no child.” (Acts 7:5.) And hence Abraham had to purchase the cave of Machpelah as a burying-place from Ephron the Hittite (Genesis 23:3-20) ; and hence, also, neither he, nor Isaac, nor Jacob, ever built a perma­nent residence in the country. They were satisfied to live in mov­able tents and fragile booths, feeling assured that, according to “ the promise,” they were all heirs of a better inheritance than any that was then to be found on this sin-stained earth.

Hebrews 11:10 —For he looked for a city, etc.— This is given by the Apostle as the reason why Abraham was satisfied to live as a stranger and sojourner in Canaan. He did so because he was looking for the city (ten polin) which hath the foundations (tous themelious), whose Architect and Builder is God. From this and other like passages we are constrained to think that God had given to the pa­triarchs information with regard to the heavenly country far be­yond what is now recorded in Genesis or any other part of the Old Testament. What we find there at present was written for our in­struction, as well as for the benefit of the ancients (Romans 15:4). But much may have been said to them which would in no way ben­efit us; and which was, therefore, excluded from the Canon by Moses, Ezra and other inspired writers. The origin of sacrifice, for instance, is nowhere expressly mentioned in the Old Testa­ment ; nor is there anything said in it respecting the origin of the Patriarchal priesthood.

Information, clear, full, and explicit, on all such matters, was of course needed by the ancients; but for us the more general instructions of the Bible are quite sufficient. And so, also, we think it was with respect to the heavenly country.

The Patriarchs seem to have received revelations concerning it which have never been transmitted to us; for it is obvious that Abraham, Isaac, and Jacob, lived in constant expectation of enter­ing it at the close of their earthly pilgrimage. They were satisfied to live here as strangers and pilgrims, knowing that they had in heaven a city having permanent foundations whose Architect and Framer is God. This city is manifestly the heavenly Jerusalem (Galatians 4:28; Hebrews 12:22 Hebrews 13:14), which for the present is lo­cated in heaven, but which will hereafter descend to the earth after that it shall have been renovated by fire (Revelation 21). Then will be fulfilled in its full and proper sense the promise made to Abraham that he and his seed should be the heirs of the world. (Romans 4:13.) “ The meaning of the whole verse,” says Prof. Stuart, “ most evidently is that Abraham looked for a permanent abode in the heavenly country; that is, his hopes and expectations were placed upon the world to come.” It was faith in this which was the dem­onstration of things not seen, and which moved him to obey the commands of God, and to do and suffer whatever he required. The fact then that the saints under the Old Testament were moved in their conduct by considerations which had respect to the invisi­ble world, or an immortal state of existence, is plainly implied here by the reasoning of the Apostle.

God is here called the architect (technites) of the heavenly city, because he is the author of the plan; and he is also called the builder (demiourgos), because it is he himself who executes the plan. He is the master-builder as well as the projector of the heavenly Jerusalem.

Hebrews 11:11 —Through faith also Sarah herself received strength to conceive seed,— Or more exactly, By faith even Sarah herself re­ceived strength to conceive seed. The emphatic manner in which this is expressed seems to indicate that there was something very extraordinary ‘in the case of Sarah. But what was it ? On this point the commentators differ. Some think that our author has reference merely to what he more fully and distinctly states in what follows, viz.: that Sarah, though now past the time of bear­ing, through faith received strength for the conception of seed (Schlichting, Schultz, Stuart, etc.). But the majority maintain that there is in these words an allusion also to the fact that, at the outset, Sarah herself was unbelieving. (Genesis 18:9-15.) Thus Macknight: “ By faith in God’ s promise, even Sarah herself, though at first she thought the matter impossible, received strength for the conception of seed, and brought forth a son when past the age of child-bearing; because she at length attained to the strong­est persuasion of the faithfulness and power of Him who had promised her a son.” So also Bleek, DeWette, Winer, Liinemann, and others.

In this instance, the minority are probably right. It seems most likely that the Apostle makes no reference here what­ever to the former incredulity of Sarah; but only to her past bar­renness and advanced age. For at that time she was about ninety years old (Genesis 17:17) ; far beyond the natural period of child­bearing. But nevertheless, through her strong faith in God, she obtained the promise.

Hebrews 11:12 —Therefore sprang there even of one, etc.—The word therefore shows that what follows is to be taken as a result and conse­quence of the faith of Abraham and Sarah. They had both waited long and patiently for the fulfillment of the promise: and now when Abraham is about a hundred years old, and Sarah ninety, their faith brought to them the promised reward. “ Though it tarry, wait for it; for it will surely come; it will not be behind the appointed time." (Habakkuk 2:4.) They did wait; and finally, as a re­ward for their faith in God and in the word of his promise, “ there sprang from one, and him as good as dead, so many as the stars of Heaven in multitude; and as the sands of the sea shore innumera­ble.” For Abraham, says Paul, “ against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about a hundred years old, neither yet the deadness of Sarah’ s womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; being fully persuaded that what he had promised he was able also to perform.” (Romans 4:18-21.) And therefore it was imputed to him for righteousness; and not only so, but in consequence of this, Isaac was born, and his descendants were multiplied as the dust of the earth. See refer­ences.

The bearing of this illustration of the main argument of the Apostle is very obvious. Nothing could better serve to strengthen the hands and encourage the hearts of the desponding and perse­cuted Hebrews, than this reference to the faith of their illustrious ancestor. God himself makes a like reference to it, by the Prophet Isaiah, for the purpose of encouraging the Israelites under the Ba­bylonish captivity. “ Hearken unto me,” he says, “ yfc that pursue righteousness, ye that seek Jehovah: look unto the rock whence ye were hewn; and to the hollow of the cave whence ye were digged: look unto Abraham your father, and unto Sarah who bore you; for I called him, being a single person, and I blessed him, and I multi­plied him.” (Isaiah 51:1-2.)

Hebrews 11:13 —These all died in faith,— (kata pistin) according to faith: that is, in the exercise of faith and in the enjoyment of its many blessings. They died as they had lived, in jaith. But of whom does the Apostle here speak? Who are the “ all” who died in faith? Some, as Oecumenius, Theophylact, and Primasius, think that our author refers here to the aforesaid faithful antediluvian Patriarchs, as well as to the postdiluvian. But in this they are manifestly in error.

The context makes it quite obvious, that only Abraham, Sarah, Isaac, and Jacob, are included in this remark. They are the persons who received the promises (Galatians 3:16), and who might have returned to their father-land had they been inclined to do so. But they all preferred remaining as strangers and pilgrims in Canaan, because their hearts were set on the heavenly country into which they hoped to enter soon.

Hebrews 11:13 —Not having received the promises,— What promises? Manifestly not the verbal promises; for these they did receive (Galatians 3:16): but the word promises (epangliai) is used here to de­note the things promised. These they did not receive during their earthly pilgrimage; they only saw them afar off, and “ greeted them as the wanderer greets his longed-for home, even when he comes in sight of it at a distance; drawing to himself, as it were, magnet­ically and embracing, with inward love, that which is yet afar off” \

Hebrews 11:1

General remarks. The point has been frequently emphasized that the outstanding subject of this book is the disturbances of the Judaizers. There would seem to be a shift now to the subject of unbelief. And yet it is not so much of a change at the base. All failure to do that which is right may be charged up against unbelief. In 1 Corinthians 10 Paul enumerates a number of misdeeds that contributed to the overthrow of the Israelites in the wilderness.

But in Hebrews 3:19 where he has the same history in mind, the apostle says they could not enter in because of unbelief. By the same token, the mistake of rejecting Christ for the sake of going back to the old law may truly be attributed to unbelief. Much has been said against the denominational teaching of “faith alone,” and justly so. At the same time we should be careful not to under- estimate the importance of belief or faith. It is true that we cannot be saved by faith alone, neither can we be saved without it. We cannot be saved by “faith only,” but we can be lost by unbelief only. That is because it requires all the items of the plan of salvation to please God, while the omission of one fundamental item is enough to displease Him. This is especially true of such a principle as faith which is the motive power of all our actions as the present chapter will show. Hebrews 11:1. Substance is from a word that means basis or foundation on which something rests. Faith constitutes such a basis for our hope since it is produced by testimony. Even things not seen but desired may be expected and thus hoped for when we have the evidence of their truthfulness.

Hebrews 11:2

Hebrews 11:2. Elders is from and Thayer defines it at this place as “forefathers.” Good report is used in the sense that they obtained a good reputation by their faith that was “put into practice.”

Hebrews 11:3

Hebrews 11:3. Through faith does not mean that the following things of this verse were accomplished by faith. for God does not have to act on faith. He knows what he can do. It is through faith that we understand about it. Worlds is defined by the lexicon at this place, “The worlds, the universe,” and framed is defined, “To fit out, equip, put in order, arrange, adjust.” Are seen and do appear are both in the present tense, and made is from a Greek word that means “caused to be.” The sentence means that the universe which we see was not made out of anything else that appears to us. But that does not say that God “made something out of nothing.” Such a notion is not taught in any scripture that I have read.

Just because we cannot see what God made the universe of does not prove that He made it out of nothing. Word is from RHEMA. which Thayer defines at this place, “The word by which some thing is commanded, directed, enjoined.” This agrees with Psalms 33:9, which says, “He spake and it was done; he commanded and it stood fast.” Also the phrase “and God said” occurs nine times in the first chapter of Genesis.

Hebrews 11:4

Hebrews 11:4. By faith Abel. Romans 10:17 says faith comes by hearing the word of God. Hence Abel had been told by the Lord what to do or he could not have done it by faith. When he offered an animal by faith, therefore, it was because God had told him to do so. That made it a more excellent (superior) sacrifice than the one Cain offered, for God had not told him to offer the fruit of the ground. Obtained witness means that testimony was borne him that he was a righteous man. Dead yet speaketh. Although Abel is dead physically, yet the record of his righteous performance is preserved down to the present time, and it speaks or testifies to the good deed that was done through his faith in the word of God.

Hebrews 11:5

Hebrews 11:5. Translated . . not see death. The last phrase explains the first word, and was not found any more on earth because he was taken to Heaven. Had this testimony. It is recorded in Genesis 5:24 that Enoch walked with God, which means he walked or conducted himself according to the “word of God” which produces faith.

Hebrews 11:6

Hebrews 11:6. The apostle interrupts his line of special instances to state the general principle of faith. Regardless of whatever apparent good there might be in one’s actions, it will not be pleasing to God unless he has authorized it. Believe that He is means to believe in the existence of God. Furthermore, unless a man believes that God will reward a diligent seeker, lie will not make any effort to come to Him.

Hebrews 11:7

Hebrews 11:7. The flood of which Noah was warned was over a century in the future (Genesis G:3). yet he prepared an ark according to the Lord’s instructions. That was because he believed what God told him and acted accordingly. To the saving of his house from the flood that destroyed the rest of mankind. Condemned the world. Thayer defines the first word at this place as follows: “By one’s good example to render another’s wickedness more evident and censurable.” Heir of righteousness. The last word is what is done and not inherited, hence the phrase means to inherit the reward that comes to one whose faith leads him to seek a righteous life.

Hebrews 11:8

Hebrews 11:8. The main point that showed Abraham’s faith was his obedience even when he did not know where he was going. But God promised that it was to be towards a place which he should some day inherit.

Hebrews 11:9

Hebrews 11:9. Strange means “belonging to another”; Abraham considered himself a sojourner which means a temporary dweller. That is why he lived in tabernacles (or tents) because he regarded himself as well as his immediate descendants as heirs only. He believed the land would sometime be actually possessed by the nations coming from him.

Hebrews 11:10

Hebrews 11:10. Abraham did not expect to possess personally the land of Canaan, hence he did not provide himself any permanent building for a home. He believed that his descendants would finally get possession of it. As for himself, he chose to be faithful to God while sojourning in the land, then finally enter the city with foundations, which means the permanence of the Eternal City or Heaven.

Hebrews 11:11

Hebrews 11:11. Being delivered of a child was not the miracle in this case, but it was the ability to conceive one to begin with. Sarah was ninety years old and thus was past the usual age of child-bearing. She also had been barren all her life so that she was not at any time able to conceive by the natural process of reproduction. Hence she would have felt no urge to cooperate with her husband in carrying out their part of God’s plan. But on account of her faith in the promise of God she acted and was rewarded with the strength (ability) to conceive.

Hebrews 11:12

Hebrews 11:12. As good as dead. The second word is not in the original as a separate term. The phrase is used figuratively because all appearances were that way. We know Abraham’s reproductive powers were not gone, for at least thirty-seven years later he married the second time and begat six sons (Genesis 23:1 Genesis 25 Genesis 1, 2). There is no evidence that a miracle was performed to enable him to beget these sons. Besides, they were not needed to fulfill the promise made in the beginning. Stars and sand are used to indicate the vast number of his descendants.

Hebrews 11:13

Hebrews 11:13. These means Abraham and Isaac and Jacob, who never lived to see the fulfilment of the promises. Died in faith means that their faith remained with them as long as they lived. Seen them afar off (by the eves of faith). Being strangers and pilgrims (temporary dwellers), they did not expect to possess the land personally, but they never doubted that their descendants would according to the promises.

Hebrews 11:14

Hebrews 11:14. The faith described in the preceding verse implies a belief in some other country than was then visible.

Hebrews 11:15

Hebrews 11:15. The country from whence they came out (Mesopotamia) was visible and would require no faith to realize it. Moreover, it was still obtainable and had they been mindful of it or cared for it, they could have returned to that place, although in so doing they would have lost their favor with God.

Hebrews 11:16

Hebrews 11:16. This verse expresses the same hope mentioned of Abraham in verse 10. God is pleased to own people who are trusting Him, and as a reward he will admit them into the heavenly city in the “sweet by and by.” Such a home will be a better country than the one from which they came, or even than the one in which they were “sojourners.”

Hebrews 11:17

Hebrews 11:17. When he was tried means when his faith was put to a test. Offered up Isaac. Abraham did not literally sacrifice his son, but he went as far as the Lord permitted him to go. Not knowing that God would change the order, Abraham was put to as strong a test of his faith as if he had slain his son. His only begotten son is mentioned to emphasize the severity of the test.

Hebrews 11:18

Hebrews 11:18. Regardless of how many other sons he might have had, that would not have lessened the severity of the test for the promise was restricted to Isaac..

Hebrews 11:19

Hebrews 11:19. Abraham never doubted God’s ability and faithfulness in fulfilling the promise, even though his only son should die. The reason for that faith is explained in this verse in that he expected God to bring his son back to life. Received him in a figure; this may be regarded in two senses. The performance came so near to actual death for Isaac that the change in God’s order was virtually the same to Abraham’s mind as if the son had died. It was in the nature of a case where it is said that one “is snatched from the jaws of death.” Another phase is the truth that it all was a figure or type of the restoration of the Son of God from death after having been slain and made an offering at the cross.

Hebrews 11:20

Hebrews 11:20. This blessing is recorded in Genesis 27, and it pertains to favorable experiences that were to come to his sons in the future. Being a patriarch, Isaac could speak as by a revelation from God, but he would not have done so had it not been for his faith in the declarations of God.

Hebrews 11:21

Hebrews 11:21. Jacob was another patriarch and could speak by the Lord’s instruct ion. The favorable predictions he made for Joseph’s sons are re- corded in Genesis 48.

Hebrews 11:22

Hebrews 11:22. When Joseph was taken into Egypt it was said that “the Lord was with him” (Genesis 39:2), and He continued to be with him all the time. Hence he was able to make the prediction (by faith) that is mentioned here and at Genesis 50:24-25.

Hebrews 11:23

Hebrews 11:23. It should be understood that it was the parents of Moses who had the faith. They were true servants of God and believed that He would protect their child if they did what they could to help him live. Not afraid means they were not frightened by what the king of Egypt had ordered to be done to the infants.

Hebrews 11:24

Hebrews 11:24. Come to years corresponds with “full forty years old” in Acts 7:23. At that time he repudiated his relation to the daughter of Pharaoh in order to join himself with the Hebrews. The circumstance of becoming related to Pharaoh’s daughter referred to here is recorded in Exodus 2:5-10.

Hebrews 11:25

Hebrews 11:25. Pleasures of sin refers to the life he was connected with while a part of the royal family of Egypt. A season would be the comparatively short time in this world, for sinful pleasures will all cease at the judgment and endless punishment will follow. On the other hand the faithful people of God, though afflicted by the enemy in this life. will enjoy endless pleasure in the world to come.

Hebrews 11:26

Hebrews 11:26. Reproach of Christ. Moses did not yet know the full system of salvation of which Christ is the central figure, but Paul considers any suffering endured in service to God as also being for the sake of Christ. Treasures in Egypt were the luxuries experienced by the royal group of Egyptians. (See comments at verse 25.)

Hebrews 11:27

Hebrews 11:27. Forsook Egypt. This was forty years later than the preceding verse, referring to the time he led the Israelites out of the land. Not fearing the wrath means notwithstanding the wrath of the king. Seeing (by the eye of faith) him. who is invisible to mortal eyes.

Hebrews 11:28

Hebrews 11:28. This event is recorded in Exodus 12, where the sprinkling of blood was to save them from death. Since such a means could not naturally prevent death, the observance of It was necessarily done through faith as an act of obedience.

Hebrews 11:29

Hebrews 11:29. There was no natural cause for the Red Sea to open up and stand as walls, hence the Israelites marched down between them because they believed God would hold them up until His people were passed over. Egyptians assaying (trying) to go through the same passage were drowned because God was not with them.

Hebrews 11:30

Hebrews 11:30. There was no physical force in the marching and shouting of the Israelites to bring down the walls of Jericho. The power of God brought them down, but it would not have been done had they not believed in God who told them (through Joshua) to march around. The power was in God as in other cases, but He would not have used it had the people lacked the faith to obey.

Hebrews 11:31

Hebrews 11:31. Joshua 6:25 says that Rahab was preserved “because she hid the messengers whom Joshua sent to spy out Jericho.” But she hid them because she believed the reports of the favorable things the Lord had done for His people. Acting on that faith she cooperated with the messengers in escaping the wrath of the king of Jericho. As a reward for her faith she was permitted to dwell with the Israelites, and was honored by being permitted to be in the line of ancestors of Christ. (See Joshua 6:25; Matthew 1:5.)

Hebrews 11:32

Hebrews 11:32. What shall I more say! Why go into details further in illustrating the fruits of faith by the lives of ancient worthies? Time would fail me. This is an accommodative expression, meaning that the time that would be used in going on into the same details concerning the following cases individually, would be more than is suitable to an epistle of the length of this one. Paul therefore groups a number of outstanding characters and also groups a list of things they did among them.

The remainder of the chanter will be devoted to a descrip-tion of heroic deeds performed through the incentive of faith. If the reader wishes to get the details of the particular persons named he may see Gideon at Judges 6:11 : Barak at Judges 4:6; Samson at Judges 13:24; .Tephthah at Judges 11:1 :David at 1 Samuel 16:1; Samuel at 1 Samuel 1:20.

Hebrews 11:33

Hebrews 11:33. Subdued kingdoms. An Instance of it is in 2 Samuel 8 whore David overcame the Philistines; God gave him the victory because of his faithfulness. Wrought righteousness means to do righteous work through the motive of faith. Obtained promises means they obtained the fulfillment of them because they had the faith to comply with the conditions on which the promises were made. Stopped the mouths of lions. This was done directly by Samson in Judges 14:5-6, and by Daniel indirectly in Daniel 6. In each case God gave the victory because of the faith of the men.

Hebrews 11:34

Hebrews 11:34. Quenched the violence of fire occurred when the three companions of Daniel were cast into the fiery furnace (Daniel 3). Escaped the edge of the sword. Instances of this are too numerous to mention all, but a notable one is in 1 Samuel 20. Out of weakness were made strong. An outstanding instance was that of Samson in Judges 16:2 S-30. where his strength was given back to him because of his returning faith and dependence upon God.

Waxed valiant means the servants of God were strong and brave in their contests with the enemies of God. The unassisted strength of man is a failure when faced with the might of worldly hosts, but God rewards his faithful servants with victory when the attack is made. Aliens refers to those of another nation. Gideon routed the Midi-anites in connection with his war cry, “The sword of the Lord and Gideon” (Judges 7:20-23).

Hebrews 11:35

Hebrews 11:35. The phrase raised to life again and the word resurrection are from the Greek word , and the phrase is a good definition of the word. Two cases of such a favor shown to women are in 1 Kings 17:17-24 and 2 Kings 4:18-37. Were tortured. This was done to force the servants of God to renounce their faith. They were promised relief from the torture if they would turn against the Lord, but they would not accept deliverance on such terms. Their motive for such resistance was that they might obtain a better resurrection. All mankind will be resurrected. but only those who are faithful till death will come forth to a happy life (Daniel 12:2; John 5:29.)

Hebrews 11:36

Hebrews 11:36. Not all the persecuted ones were mit to death. but they were mistreated in various ways. Jeremiah was placed in prison (Jeremiah 37:15-21, and afterward was nut into the dungeon (Jeremiah 33:1-6).

Hebrews 11:37

Hebrews 11:37. They were stoned. Two Instances of this are recorded in 1 Kings 21:1-14 and 2 Chronicles 24:21-22. Sawn asunder. This is a correct translation according to Thayer, and he says that an ancient tradition claims that the prophet Isaiah was put to death in that way. This was one manner in which the ancient worthies were tempted or put to a test of their faith. Others were put to death by having their head severed from their body, or by being thrust through the bowels. The reason for their wandering in sheepskins and goatskins is explained by the next phrase, namely, being destitute. Of course the condition of destitution was brought about by the cruelty of their enemies, who afflicted and tormented them in whatever way they could devise.

Hebrews 11:38

Hebrews 11:38. Of whom the world was not worthy. The world of mankind that mistreated those faithful servants of God was not fit to have their presence. They wandered in these places to escape their enemies. (See Judges 6:2 and 1 Samuel 13:6.)

Hebrews 11:39

Hebrews 11:39. Good report signifies they were well spoken of on account of their faith. The passage says they received not the promise which refers to the promise of the seed of Abraham who was to bless the nations of the world. It means they did not live to see the fulfillment of the promise, but their confidence in the promises of God was so strong that they maintained their faith until death.

Hebrews 11:40

Hebrews 11:40. The better thing is the New Covenant established on “better promises” (chapter 8:6), that was to be brought into the world through Christ. God’s purpose was to provide this institution for vs (Christians). Because of such a plan He did not bring the fulfillment of the promise in the lifetime of those worthies. Not be made perfect or complete, denotes that the scheme that was started in their days could not be completed until the time of us (Christians).