Commentaries and Other Bible Study Helps - Prayer Tents - Prayer Tents

11:1 assurance. Greek hypostasis, also translated "confidence" (3:14). hoped for. On hope, see 3:6; 6:11, 18; 7:19; 10:23. conviction of things not seen. By defining faith (Gk. pistis) as "assurance" and "conviction," the author indicates that biblical faith is not a vague hope grounded in imaginary, wishful thinking. Instead, faith is a settled confidence that something in the future--something that is not yet seen but has been promised by God--will actually come to pass because God will bring it about. Thus biblical faith is not blind trust in the face of contrary evidence, not an unknowable "leap in the dark"; rather, biblical faith is a confident trust in the eternal God who is all-powerful, infinitely wise, eternally trustworthy--the God who has revealed himself in his word and in the person of Jesus Christ, whose promises have proven true from generation to generation, and who will "never leave nor forsake" his own (13:5). Such faith in the unseen realities of God is emphasized throughout ch. 11 (e.g., 11:7, 8; cf. v. 3) and has provided confidence and assurance to all who receive Christ as their Lord and Savior.

11:2 The people of old (Gk. presbyteroi, "elders"), especially those listed as examples of faith throughout the chapter, received commendation in the form of a good testimony from God. The author does not focus on their failings (e.g., Gen. 9:20-27; 12:10-20; 17:17-21; 18:11-15), since his goal is to positively illustrate what faith looks like and to connect the current people of God with this "cloud of witnesses" (Heb. 12:1).

11:3 God's creation of the universe was accomplished by his word (Gk. rhēma). So that what is seen was not made out of things that are visible is consistent with the doctrine of creation ex nihilo (Latin, "from nothing"), but is not itself a full statement about this reality. It does, however, seem to correct Greco-Roman notions about eternally existing matter. The idea that God created the visible universe out of some other kind of invisible ("not . . . visible") matter is not in the author's mind; rather, he is saying that God did not make the universe out of any preexisting matter as humans know it, which is close to saying that he made it "out of nothing." Further support for this idea is found in Gen. 1:1; Ps. 33:6, 9; 90:2; John 1:3; Acts 14:15; Rom. 4:17.

11:4 Abel's sacrifice was acceptable to God (Gen. 4:4, 7) while Cain's was not (cf. Matt. 23:35; 1 John 3:12). commended as righteous. The acceptance of the offering was evidence of God's acceptance of the person (see Gen. 4:7). still speaks. The story of Abel's faith, as recorded in the Bible, still speaks to generation after generation. This mention of Abel's faith indicates that, from the very outset of human history, some OT figures were saved by means of faith (though Heb. 10:4 reminds readers that the faith of those OT saints was effective only because of the future sacrifice of Christ, which animal sacrifices foreshadowed).

11:5 Enoch was taken up. Genesis 5:21-24 indicates that Enoch did not die but that God "took" him. having pleased God. Genesis also states (twice) that Enoch "walked with God" (Gen. 5:22, 24), and this phrase is interpreted in the Septuagint as Enoch having "pleased God."

11:6 to please him. The Septuagint of Genesis states that certain patriarchs "pleased God" (using Gk. euaresteō to translate the Hb. for "walked with God"): Enoch (Gen. 5:22, 24), Noah (Gen. 6:9), Abraham (Gen. 17:1; 24:40; 48:15), and Isaac (Gen. 48:15; cf. Joseph in Gen. 39:4). Each is discussed in Hebrews 11. Faith includes belief in God's existence (possibly a reference to v. 3) and especially in God's trustworthiness to keep his promise to reward his followers (see 10:35; 11:26; cf. 10:23 and note on 11:1). draw near. See note on 4:16.

11:7 Noah. Cf. Gen. 6:9-9:29. events as yet unseen. See Heb. 11:1. reverent fear. Cf. 5:7 and 12:28, where such an attitude is also commended. saving of his household. A visible example of God's salvation. Condemned the world means that Noah's righteous obedience to God showed, by contrast, how sinful the world was to reject Noah's message (cf. 2 Pet. 2:5) and God's moral standards. "World" in Hebrews generally signifies creation (Heb. 4:3; 9:26; 10:5), though here it especially pictures sinful humanity (see 11:38; cf. John 15:18-19; James 4:4; 1 John 2:15). heir of the righteousness that comes by faith. Noah is called "righteous" in Gen. 7:1, after his faithful response in building the ark (Gen. 6:22).

11:8-9 God called Abraham to leave Haran and go to Canaan (Gen. 12:1-4). obeyed. Faith leads to obedience to God's promise and calling. inheritance. Also used of Christian salvation (Heb. 9:15). not knowing where he was going. See 11:1. land of promise. See Gen. 15:18-21. On God's promises, see Heb. 6:12-15. foreign land. See 11:13-16.

11:10 Abraham is portrayed as yearning for the heavenly city (developed further in vv. 13-16; 12:22-24; 13:13-14).

11:11-12 Sarah. See Gen. 21:1-7. That Sarah laughed, apparently in unbelief (Gen. 18:9-15), is potentially problematic for her role as an example of faith; however: (1) the author is happy to speak of the true faith of Sarah despite her failings, and (2) Sarah apparently later had a change of heart, as her laughter became a genuine expression of joy at the birth of Isaac (Gen. 21:6), whose name means "laughter." received power to conceive (lit., "power for the foundation of seed"). Although some translations give Abraham as the subject, it is best to take "Sarah" as the subject here (as the ESV does), because (1) both Sarah's name and "herself" (Gk. autē) are in the nominative case (indicating the subject of the sentence), and because (2) making Abraham the subject requires either an unusual grammatical understanding of the words for "Sarah herself" or an assumption that an early copyist made an error in transcribing those two words. considered him faithful. See Heb. 10:23. stars . . . sand. An allusion to Gen. 22:17.

11:13 died in faith. They were faithful even unto death. not having received. Abraham and Sarah especially exemplify this: called to a Promised Land and promised innumerable offspring, they merely embraced these promises while living nomadically in a land not wholly theirs, where they had just one son together. strangers and exiles on the earth. See especially Gen. 23:4; also Ex. 2:22; Lev. 25:23. This physical reality for the descendants of Abraham was applied spiritually in the Psalms; see Ps. 39:12; 119:19 (also 1 Chron. 29:15; cf. 1 Pet. 1:1; 2:11).

11:14-16 The author says that the people he has mentioned in vv. 1-13 were seeking a better (heavenly) country, which would be their true homeland. First, if Abraham (for example) were looking for an earthly "homeland" (Gk. patris refers to a place of one's fathers), he could have returned to Haran; but he persisted in following God's leading and focusing on his promise (v. 15). Second, the Psalms' spiritual application of exile terminology to this whole mortal life indicates the expectation of a life to come (Ps. 39:12; 119:19; cf. Heb. 11:13-14). prepared for them a city. See v. 10; 12:22-24; 13:13-14.

11:17-19 Abraham, when he was tested (see Gen. 22:1-19). The Greek for "tested" (peirazō) appears also in Gen. 22:1 (LXX). The word occurs elsewhere in Hebrews, though with a focus on temptation to sin; see Heb. 2:18; 4:15 (cf. James 1:2-4, 12-15; 1 Pet. 1:6-7; 4:12-14). only son. Greek monogenēs; cf. Gen. 22:2, 12 (where it reads "your only son" in Hb., but "your beloved son" in the LXX). Although Abraham also had Ishmael (Gen. 16:4, 11-16) and other children (Gen. 25:1-2), this word designates Isaac as Abraham's unique son, the son who is "one of a kind," his only heir and the only recipient of covenant promises (Gen. 21:12; 22:15-18; 25:5). raise him from the dead. Abraham expressed confidence that he would return with Isaac (Gen. 22:5; cf. v. 8). Hebrews makes a figurative analogy between resurrection and Isaac being saved from the sacrificial knife. Some interpreters perceive here an Isaac-Christ typology such as was common in the post-apostolic church fathers: as Isaac, Abraham's only son, was offered in sacrifice and "raised," so Jesus, God's only Son, is sacrificed and raised. Others doubt that such typology is intended here (see note on Gen. 22:16-17).

11:20 Isaac. See Gen. 27:1-45. These predictive future blessings (esp. Gen. 27:28-29, 39-40) demonstrate Isaac's hope for the future.

11:21 Jacob. See Gen. 48:8-22. Similar to Isaac, Jacob's future hope (predicated on God's promises; see Gen. 48:3-6) is evident in his blessing of his sons (Gen. 49:1-27) and especially in his blessing of the sons of Joseph (Ephraim and Manasseh, Gen. 48:8-22).

11:22 Joseph. Joseph's future hope is his confidence that God will redeem his people through the exodus and lead them to the Promised Land, thus allowing Joseph's own bones to be moved to that land (Gen. 50:24-25).

11:23 The parents of Moses preserved his life in hope. beautiful. Cf. Ex. 2:2; Acts 7:20.

11:24-26 Moses refused the sinful privileges of Egypt, including those of being the son of Pharaoh's daughter (Ex. 2:10). Instead he identified with God's people (Ex. 2:11-12) and thus sought God's reward (Heb. 10:35; 11:6). fleeting pleasures of sin. Contrasted with eternal reward (cf. Ps. 16:11). reproach of Christ. As Christ (the true Israel, e.g., Matt. 2:15) truly suffered on behalf of the people of God, so too Moses, who similarly suffered on behalf of the people, is said to bear Christ's reproach. Hence Moses serves as a model for Christians to endure such reproach (Heb. 10:33; 13:13).

11:27 By faith he left Egypt could refer to the exodus (though it would then not be in chronological order with v. 28), which would explain the reference to Moses' seeing him who is invisible (i.e., in the burning bush, Ex. 3:1-4:17). Or it could refer to Moses' earlier escape from Pharaoh (Ex. 2:14-15).

11:28 By faith he kept the Passover. Moses celebrated Passover before seeing the deliverance it would bring (Ex. 12:1-32).

11:29 It took faith to walk through the Red Sea, with walls of water on each side (Ex. 14:10-31), relying only on God's promise (Ex. 14:1-4, 15-18).

11:30 As at Jericho, faith repeatedly caused the Israelites to follow God's commandment before seeing his promised victory (Josh. 6:1-21).

11:31 Before the destruction of Jericho (v. 30; cf. Josh. 2:1-21; 6:17, 22-23), Rahab said, "I know that the Lord has given you the land. . . . for the Lord your God, he is God in the heavens above and on the earth beneath" (Josh. 2:9-11). As a Gentile and a sinner (prostitute), her faith was particularly remarkable.

11:32-40 This summary invokes great names and faithful deeds of OT saints (see ESV cross-references for likely identifications).

11:32 time would fail me to tell. For OT references to the people listed in vv. 32-38, see chart. For a discussion of the reason why the author of Hebrews included Gideon, Barak, Samson, and Jephthah as examples of faith (even though their mistakes and sins are presented so clearly in the OT), see Introduction to Judges: Assessment of the Judges. The prophets refers to OT prophets who either wrote the OT Prophetic Books or appear in OT historical narratives (e.g., Elijah, Elisha, Isaiah, Jeremiah, etc., some of whom are clearly alluded to in Heb. 11:33-38).

11:33 through faith. The focus remains more on the faith of these OT people than on their deeds alone. Who . . . conquered kingdoms includes the conquests God accomplished through those specifically named in v. 32 (even the prophet Samuel; see 1 Sam. 7:3-14). enforced justice. Or "worked righteousness," which was especially important in the roles of the judge (e.g., Samuel in 1 Sam. 7:15-17) and the king (see David in 2 Sam. 8:15; cf. Jer. 23:5-6). obtained promises. God fulfilled many promises to the leaders of Israel (e.g., Judg. 4:6-7, 14; 6:12-16; 7:7; 13:5), especially to David and his messianic heir (2 Sam. 7:11-14; Heb. 1:5). stopped the mouths of lions. Likely a reference to Daniel (Dan. 6:16-28), though Samson and David also combated lions (Judg. 14:5-6; 1 Sam. 17:34-37; cf. Ps. 22:21).

11:34 quenched the power of fire. In light of the reference to lions (v. 33; see Dan. 6:16-28), this likely refers to Shadrach, Meshach, and Abednego (Dan. 2:49-3:30). The other descriptions in this verse apply to many OT leaders and prophets; e.g., for escaped the edge of the sword see 1 Kings 19:2; 2 Kings 6:31-33; Jer. 36:26; and contrast Heb. 11:37. made strong out of weakness. Perhaps serving thereby as an example to the audience, who have "weaknesses" (4:15).

11:35 Women received back their dead by resurrection. Elijah raised the son of the widow of Zarephath (1 Kings 17:17-24), and Elisha raised the son of a Shunammite woman (2 Kings 4:18-37). tortured. Probably in the form of beating (some commentators compare this to the intertestamental story of Eleazar in 2 Macc. 6:18-31). rise again to a better life. Literally, "obtain a better resurrection," which means better than the OT "resurrections" just mentioned (which were really just resuscitations back to mortal life, and did not impart a perfect resurrection body).

11:36 mocking . . . imprisonment. Much like some of the readers of Hebrews (10:32-34; 13:3). This verse is especially reminiscent of the treatment of Jeremiah (see Jer. 20:2; 37:4, 15-21), though others were similarly abused (e.g., 2 Chron. 36:15-16; also 1 Kings 22:26-27; 2 Chron. 16:7-10).

11:37 stoned . . . sawn in two. These likely represent the traditional accounts of the deaths of Jeremiah and Isaiah in early Jewish and Christian extrabiblical literature, though other prophets were also stoned (2 Chron. 24:21; Matt. 23:37; cf. Luke 11:49-51; 13:33-34; see also Introduction to Isaiah: Author and Title). killed with the sword. While some through faith escape the sword (Heb. 11:34), others do not (e.g., 1 Kings 19:10, 14; Jer. 2:30; 26:20-23). skins of sheep and goats. The clothing of prophets, such as Elijah (2 Kings 1:8) and others (Zech. 13:4; Matt. 7:15).

11:38 world was not worthy. See v. 7. Their presence in the world was itself evidence of God's grace, for their proclamation of the word of God to sinful people was a greater privilege than people deserved. dens and caves. Especially associated with prophets in hiding (1 Kings 18:4, 13; 19:9).

11:39-40 commended through their faith. Cf. vv. 2, 4-5. did not receive what was promised. Most of those mentioned in this chapter saw only preliminary glimpses of what was specifically promised (see v. 13), and all were anticipating a greater future hope (v. 16). In light of chs. 1-10, something better for us refers to the new covenant realities of the superior Son of God, with his superior priesthood, and the consequent eternal perfection of the faithful. made perfect. The perfection of believers is elsewhere the goal (10:14; 12:23; cf. 7:19; 9:9; 10:1), accomplished through the work of the perfect Son of God (2:10; 5:9; 7:28). apart from us. The saints of the OT, along with those of this era, will partake together of the same end-times perfection: sinless selves in deathless resurrection bodies.