End Times Revealed: Hebrews Chapter 11 Part 1

Hebrews Chapter 11 Part 1

By Faith

Verses 1-40: The 11th chapter is a moving account of faithful Old Testament saints and given such titles as, The Saints’ Hall of Fame, The Honor Roll of Old Testament Saints, and Heroes of Faith. They all attest to the value of living by faith. They compose the cloud of witnesses (12:1), who give powerful testimony to the Hebrews that they should come to faith in God’s truth in Christ.

“Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1

Now faith is... Greek: pistis, faith. Confidence, faithfulness, trust, pledge of good faith. Used 244 times. Translated belief (2Thes. 2:13); fidelity (Tit. 2:10); assurance (Acts 17:31); and faith 239 times (Heb. 11:1-39; 12:2; etc.). Here it means fidelity or faithfulness in contrast to the Lord who is faithful (2Thes. 3:2-3).

Faith (πίστις)

Without the article, indicating that it is treated in its abstract conception, and not merely as Christian faith. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by Heb. 11:27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it, and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing.

Eighteen Definitions of Faith

1. Substance of things hoped for (Heb. 11:1)

2. Evidence of things not seen (Heb. 11:1, 11:7)

3. Invisible backing of elders (Heb. 11:2)

4. Creative power of divine works (Heb. 11:3)

5. Divine testimony of right doing (Heb. 11:4)

6. Cancellation of natural laws (Heb. 11:5)

7. Basis of pleasing God (Heb. 11:6)

8. Dependence upon God’s word (Heb. 11:7)

9. Trust in an unknown future (Heb. 11:8-10)

10. Counting things that be not as though they were (Heb. 11:11-12; Rom. 4:17)

11. Seeing invisible things (Heb. 11:13-16)

12. Assurance of God’s faithfulness (Heb. 11:17-19; 10:23)

13. Confidence in things to come (Heb. 11:20-31; 3:6, 3:14; 10:35; Eph. 3:12; 1Jhn. 3:21)

14. Stimulus of the Christian faith (Heb. 11:32-12:2)

15. The life-blood of the just (Heb. 10:38)

16. Shield of Christian armor (Eph. 6:16)

17. Down payment of things desired (Heb. 3:6, 3:12-14; 6:11-12; 10:22-23, 10:35-39)

18. Guarantee of answered prayer (Mat. 21:22; Mark 11:22-24; Heb. 11:6; Jas. 1:1-27)

the substance of... Greek: hupostasis, a support; ground work; confidence; subsistence; reality; essence (see, Heb. 1:3). Used in the Papyri of title deeds. Or assurance which is from the same Greek word translated exact representation (in 1:3), and assurance (in 3:14). The faith described here involves the most solid possible conviction, the God given present assurance of a future reality.

Substance (ὑπόστασις)

See on Heb. 1:3 and see on Heb. 3:14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A.V., Vulg., and many earlier interpreters, suggests the true sense, but is philosophically inaccurate. Substance, as used by these translators, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in Heb. 1:3, in describing the nature of the Son as the image or impress of God's essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality: it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.

things hoped for... Twelve Things Christians Hope For

1. Salvation (Rom. 8:24-25; 1Thes. 5:8)

2. Righteousness (Gal. 5:5)

3. Calling (Eph. 1:18; Eph. 4:4)

4. Christ in them (Col. 1:27; 1Tim. 1:1)

5. Greater New Testament glory (2Cor. 3:7-12)

6. Future life (1Cor. 15:19; Pro. 14:32)

7. Resurrection (Acts 23:6; 24:15; 26:6-7)

8. Final rewards (1Thes. 2:19)

9. Final grace (1Pet. 1:13)

10. Coming of the Lord (Tit. 2:13)

11. Being like Christ (1Jhn. 3:1-3)

12. Eternal life (Tit. 1:2, see; Tit. 3:7; Heb. 3:6; 6:11, 6:18-19; 1Pet. 1:3)

the evidence of... Greek: elengchos, proof. Here; 2Tim. 3:16. True faith is not based on empirical evidence but on divine assurance, and is a gift of God (Eph. 2:8).

Evidence (ἔλεγχος)

N.T.^o. Quite often in lxx for יָכַֽח, to reprove, rebuke, punish, blame. See Pro. 1:23; Wisd. 2:14; Sir. 21:12. See especially on the kindred verb ἐλέγχειν, John 3:20. Rend. conviction. Observe that ὑπόστασις and ἔλεγχος are not two distinct and independent conceptions, in which case καὶ would have been added; but they stand in apposition. Ἔλεγχος is really included in ὑπόστασις, but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden: a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.

things not seen... Twelve Kinds of Things Not Yet Seen

1. Restoration of all things (Acts 3:21)

2. Invisible things (Rom. 1:20)

3. Things of the Spirit (Rom. 8:5)

4. Things to come (Rom. 8:38)

5. Things prepared for us (1Cor. 2:9)

6. Eternal things (2Cor. 4:18)

7. Things in heaven (Phlp. 2:10)

8. Things under the earth (Phlp. 2:10)

9. Future things (Phlp. 3:13)

10. Things above (Col. 3:1-2)

11. The Lord (1Pet. 1:8; 1Tim. 6:16)

12. Final salvation (Rom. 8:24-25; 1Pet. 1:5, 1:9, 1:13)

Of things (πραγμάτων)

Πρᾶγμα is, strictly, a thing done; an accomplished fact. It introduces a wider conception than ἐλπιζομένων things hoped for; embracing not only future realities, but all that does not fall under the cognizance of the senses, whether past, present, or future.

This verse is written in a style of Hebrew poetry (used often in the Psalms), in which two parallel and nearly identical phrases are used to state the same thing (1Pet. 1:7); God tests our faith in the crucible.

(Verse 1), is not so much a definition of what faith is, as it is a description of what faith does (11:6). Two truths concerning its activity are stated here. First, faith provides substance (Greek hypostasis).

Though broad in its usages, this Greek word normally has the meaning of assurance in the New Testament (3:14; 2Cor. 9:14; 11:17), and this seems to be the best sense here. Second, faith provides evidence (Greek elegchos). It is evidence in the sense of proof that results in conviction.

The difference between assurance and evidence would be minimal were it not for the phrase qualifying each; of things hoped for and of things not seen. The first involves future hope; the second involves present realities that are unseen.

The first includes the hope of the resurrection, the return of Christ, and the glorification of the saints. The second involves unseen realities, such as the forgiveness of sin through Christ’s sacrifice and the present intercession of Christ in heaven. Hope is faith relating to the future; conviction is faith relating to the present.

This verse is a lesson itself. How many times have you been asked what faith is? Probably you turned to this verse and read it to the one asking the question. Faith, is a knowing, when all the facts are against you. Faith is the opposite of fear. Faith is assurance. A substance is something you could see with your eye or hold in your hand.

Notice the substance is not the faith, the substance is the hoped for. Then this is saying, belief in something that you will be able to see later. Evidence is an indication or a sign. This evidence is of something not seen, how can this be? It can be because God said it. Anything you can see takes no faith to believe.

Then what is this faith? This is believing that what God promised, He will do. Jesus told Thomas, blessed are those who did not see but believed.

John 20:29 “Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.”

Rom. 8:24-25 “For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?” “But if we hope for that we see not, [then] do we with patience wait for [it].”

You see, faith in our heart in Jesus Christ is what saves us (read Rom. 10:9-10) we just studied. Abraham believed and it was counted unto him for righteousness.

The Response of Faith

This section — the final major portion of the epistle — constitutes a call to respond in the only appropriate way, namely, by faith, to the realities the writer has discussed. Though the importance of faith has already been made apparent, the thought of the writer is not complete till its value and worth are more fully considered. As before, there is exposition (Heb. 11:1-40) followed by warning and exhortation (Heb. 12:1-29).

The life of faith

In concluding the previous warning section, the writer touched on the theme of living by faith (cf. Heb. 10:37-39). What this really means he then expounded in terms his readers could fully appreciate, because it is faith that underlies the experience of the heroes of Old Testament history. Since these people experienced faith, so could his readers.

Prologue

In a brief Prologue the author set forth three fundamental considerations about faith: its basic nature, the honor associated with it, and its way of seeing things.

“For by it the elders obtained a good report.” Hebrews 11:2

For by it (ἐν ταύτῃ γὰρ)

Lit. for in this. Rend. therein: in the sphere and exercise of faith: as believers. Comp. 1Tim. 5:10. For introduces a proof of the preceding statement concerning the nature of faith. Faith has power to see and realize the unseen, for the experience of the fathers proves it.

the elders obtained... Greek: presbuteros (see, Acts 14:23). The list of faith-worthies begins with Abel (Heb. 11:4). No report is given of Adam and Eve—not a word of any repentance, faith, or holiness of life. Their spiritual and eternal fate is completely hidden. In this context, the term refers to all saints, both men and women, under the older covenant, a select few of whom are described (in verses 4-40).

a good report... Literally were testified to or had witness given about them (verses 4, 39). God bears witness on the behalf of these saints that they lived by faith and divine approval is granted to them.

We will find that many of the elders who obtained a good report were not perfect men, they were believers. Their great faith in God made them right in His sight.

The author began in the previous verse to unroll his magnificent record of the elders. But from the beginning men found themselves in the presence of a mystery of the past before they received any promise as to the future. It is the mystery of creation. It has pressed heavily on men in all ages. The Apostle himself has felt its power, and speaks of it as a question which his readers and himself have faced. How do we know that the development of the ages had a beginning? If it had a beginning, how did it begin? The Apostle replies that we know it by faith. The revelation which we have received from God addresses itself to our moral perception and our confidence in God’s moral nature. We have been taught that in the beginning God created the heaven and the earth, and that God said, Let there be light. Faith demands this revelation. Is faith trust? That trust in God is our proof that the framework of the world was put together by His creative wisdom and power. Is faith the inner life of righteousness? Morality requires that our own consciousness of personality and freedom should be derived from a Divine personality as the Originator of all things. Is faith communion with God? Those who pray know that prayer is an absolute necessity of their spiritual nature, and prayer lifts its voice to a living Father. Faith demonstrates to him who has it, though not to others, that the universe has come to its present form, not by an eternal evolution of matter, but by the action of God’s creative energy.

In its essence faith is being sure hypostasis, rendered being in reference to God in Heb. 1:3)… and certain (elenchos, from the verb elenchō, to prove or convince) about unseen hopes and realities. That this is honorable is seen in the fact that Old Testament worthies, the ancients, were commended for it.

“Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.” Hebrews 11:3

Through faith we... Each example of faith (in verses 3-31), is formally introduced with this specific phrase. True saving faith works in obedience to God.

we: This refers to the writer and all other true believers, present and past.

worlds: The physical universe itself, as well as its operation and administration.

were framed: The concept involved in the verb (used also in 13:21), is that of equipping so that something might be made ready to fulfill its purpose.

Neither does this verse belong to the list of historical instances from Genesis, in which men exercised faith. It is merely the first instance presented in O.T. history of an opportunity for the exercise of faith as the assurance and conviction of things not seen. Like Heb. 11:2, it is closely connected with the definition. It contains the exposition of the nature of faith, by showing that in its earliest and most general expression - belief in the creation of the visible universe by God - it is a conviction of something not apprehensible by sense.

We understand (νοοῦμεν)

Νοεῖν signifies to perceive with the νοῦς or reflective intelligence. In Class. of seeing with the eyes, sometimes with ὀφθαλμοῖς expressed; but as early as Homer it is distinguished from the mere physical act of vision, as perception of the mind consequent upon seeing. Thus, τὸν δὲ ἰδὼν ἐνόησε and seeing him he perceived (Il. xi. 599): οὐκ ἴδον οὐδ' ἐνόησα I neither saw nor perceived (Od. xiii. 318). In N.T. never of the mere physical act. Here is meant the inward perception and apprehension of the visible creation as the work of God, which follows the sight of the phenomena of nature.

word of God: God’s divine utterance (see, e.g. Gen. 1:3, 9, 11, 14).

were not made... God created the universe out of something which cannot be seen. There is the possibility that the invisible something was God’s own energy or power.

that the worlds... Greek: aion, ages. Age—a period of time whether long or short. Translated world (Heb. 1:2; Mat. 12:32; 13:39); age (Eph. 2:7; Col. 1:26); course (Eph. 2:2); and other ways. Here it means Christ was the agent in planning the ages and making God’s plan for man. In this sense He is the everlasting Father (Isa. 9:6). He not only planned the ages, but all creations (Col. 1:15-18; John 1:3; Eph. 3:9).

The worlds (τοὺς αἰῶνας)

Lit. the ages. The world or worlds as the product of successive aeons. See on Heb. 1:2.

were framed by... Greek: katartizo. Be perfect (2Cor. 13:11). To adjust; put in order again; restore; repair; settly by mediation. Translated mend (Mat. 4:21; Mark 1:19); restore (Gal. 6:1); fit (Rom. 9:22); prepare (Heb. 10:1-39:44); frame (Heb. 9:3); perfectly joined together (1Cor. 1:10); be and make perfect (Mat. 21:16; Luke 6:40; 1Thes. 3:10; 2Cor. 13:11; Heb. 13:21; 1Pet. 5:10; 2Cor. 13:5). The ages were planned by the Word of God and the things that are now seen were not made of existing material. Both the ages and dispensations as well as the material creations are referred to here (Gen. 1:1; Heb. 1:2).

Were framed (κατηρτίσθαι)

Put together; adjusted; the parts fitted to each other. See on Gal. 6:1; see on Mat. 21:16; see on Luke 6:40. Of the preparing and fixing in heaven of the sun and moon, lxx, Psm. 73:16; 88:37; of building a wall, 2Esdr. 4:12, 13, 16. See also Psm. 39:6. Rend. have been framed. The A.V. gives the impression of one giving his assent to an account of creation; but the perfect tense exhibits the faith of one who is actually contemplating creation itself.

By the word of God (ῥήματι)

Comp. Genesis 1; Psm. 33:6; 118:5.

The very first Scripture in the Bible tells us how the earth came to be.

So that things which are seen were not made of things which do appear (εἰς τὸ μὴ ἐκ φαινομένων τὸ βλεπόμενον γεγονέναι)

For things which are seen, rend. that which is seen. For were not made rend. hath not been made. Ἐις τὸ followed by the infinitive signifies result, not purpose. We perceive that the worlds have been framed by the word of God, so that (this being the case) that which is visible has not arisen out of that which is seen. Μὴ not negatives the remainder of the clause taken as a whole. In other words, the proposition denied is, that which is seen arose out of visible things. By many early interpreters μὴ was transposed, and construed with φαινομένων alone, signifying that which is seen has arisen from things which do not appear. These things were explained as chaos, the invisible creative powers of God, etc.

Gen. 1:1 “In the beginning God created the heaven and the earth.”

This one statement kills so many of the theories that man has about who or what to worship. This destroys the teaching of ultimately becoming. It also kills the theory that we should worship things of nature, because the Creator is always greater than the thing He creates. God actually spoke the worlds into existence from nothing. The Word of God created.

John 1:1-3 “In the beginning was the Word, and the Word was with God, and the Word was God.” “The same was in the beginning with God.” “All things were made by him; and without him was not any thing made that was made.”

We will give one more Scripture on this for another witness to the fact, God made the world.

Acts 17:24 “God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands;”

So long, therefore, as our spiritual nature can trust, can unfold a morality, can pray, the simple soul need not much bewail its want of logic and its loss of arguments. If the famous ontological argument for the being of God has been refuted, we shall not, on that account, tremble for the ark. We shall not lament though the argument from the watch has proved treacherous. Our God is not a mere infinite mechanician. Indeed, such a phrase is a contradiction in terms. A mechanician must be finite. He contrives, and as the result produces, not what is absolutely best, but what is the best possible under the circumstances and with the materials at his disposal. But if we have lost the mechanician, we have not lost the God that thinks. We have gained the perfectly righteous and perfectly good. His thoughts have manifested themselves in nature, in human freedom, in the incarnation of His Son, in the redemption of sinners. But the intellect that knows these things is the good heart of faith.

Faith is also a way of viewing all experience since it is the way in which believers see the universe (tous aiōnas, lit., the ages, also rendered the universe in Heb. 1:2) for what it is — a creation by God.

“By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh.” Hebrews 11:4

By faith Abel... Abel—faith’s worship:

1. Offered a sin offering, acknowledging his own sinfulness and need of mercy.

2. Cain offered a eucharistic offering of the fruit of the ground, ignoring his sinfulness and personal need of God.

3. Abel was justified by faith in Christ’s blood which he acknowledged in type.

4. God testified to his righteousness by accepting his sacrifice (Gen. 4:4).

5. By his faith in blood atonement he still preaches to men of such need.

6. The word gifts indicates more than one offering, thus testifying of his faith in the utter insufficiency of what he did offer, but true faith in what they typified.

Abel offered unto God (Ἄβελ προσήνεγκεν τῷ θεῷ)

For the phrase see Heb. 9:14.

a more excellent... The precise reason for the superiority of Abel’s sacrifice is not specifically revealed by the writer of Hebrews, but implied (in 12:24). Here his concern is with Abel’s faith. Both brothers knew what God required. Abel obeyed and Cain did not. Abel acted in faith, Cain in unbelief.

A more excellent sacrifice (πλείονα θυσίαν)

Greater in value in God's eyes. For πλείων in this sense, see Heb. 3:3; Mat. 6:25; Luke 11:31; 12:23. In Paul never in this sense. Others explain a more abundant sacrifice, referring to the material character of the offerings. See Gen. 4:4. But the difference between the offerings of Abel and Cain, considered in themselves, is largely a matter of speculation, and, as Lünemann justly remarks, such an interpretation accentuates unduly a purely external feature.

By which he obtained witness (δι ἧς ἐμαρτυρήθη)

Lit. was witnessed to, as Heb. 11:2. The pronoun which may refer either to the sacrifice or to faith. Better the latter, as is apparent from Heb. 11:2, and probably from Heb. 1:7, although the relation there is somewhat different.

he was righteous... Because of his faith, evidenced in obedience to God’s requirement for sacrifice, Abel was accounted as righteous by God (Rom. 4:4-8). Christ Himself referred to the righteousness of Abel (Mat. 23:35). Cain’s sacrifice was evidence that he was just going through the motions of ritual in a disobedient manner, not evidencing authentic faith.

Righteous (δίκαιος)

Abel is called righteous by Christ himself. Mat. 23:35. Comp. 1Jhn. 3:12. See on Rom. 1:17.

testifying of his... Abel’s offering proved something about his faith that was not demonstrated by Cain’s offering.

God testifying of his gifts (μαρτυροῦντος ἐπὶ τοῖς δώροις αὐτοῦ τοῦ θεοῦ)

Defining more specifically the general was witnessed to. God bore witness by his acceptance of the gifts. Ἐπὶ marks the fact on which the witness was based.

dead yet speaketh... Through faith, Abel left testimony to all succeeding generations that a person comes to God by faith to receive righteousness.

Yet speaketh (ἔτι λαλεῖ)

Comp. Gen. 4:10. Still, although ages have passed since his death. Comp. Heb. 12:24. Not that his voice still cries to God (so Bleak and others), but that by his faith he still speaks to us in the O.T. Scriptures, though dead. Const. ἔτι yet with λαλεῖ speaketh; not with being dead, in the logical sense, even being dead, as Rom. 3:7.

Without faith, no one can receive imputed righteousness (Gen. 15:6).

God accepts both grain and animal offerings according to their purposes. The character of the worshiper made one offering acceptable and the other not. Abel offered his by faith; Cain obviously did not. Genesis records that even before the rejection of Cain’s offering his heart was not right with God (Gen. 4:7).

With this verse, we begin examples of those, who found favor in God’s sight, by faith. Cain and Abel were the 2 sons of Adam and Eve. In the following verses, we will see the reason Abel was found righteous.

Gen. 4:3-5″And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.” “And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:” “But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.”

We could read on and find that Cain killed Abel. The part of this that has to do with this, however, is the fact, that Abel’s offering was an offering acceptable to God.

Gen. 4:10 “And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.”

The Divine Acceptance Of Faith

In the first major movement of his exposition, the author stressed the theme suggested in Heb. 11:2. Faith wins acceptance and reward from God.

Abel represents the righteous man referred to in Heb. 10:38, whose acceptance before God was based on a superior sacrifice. Like Abel, the readers found acceptance before God on the basis of the better sacrifice of the New Covenant. Their unbelieving brethren, like Cain, found no such divine approbation. Even death does not extinguish the testimony of a man like Abel.

“By faith Enoch was translated that he should not see death; and was not found, because God had translated him: for before his translation he had this testimony, that he pleased God.” Hebrews 11:5

By faith Enoch... Enoch was translated that he should not see death] Enoch—faith’s walk:

1. He walked with God 300 years.

2. He was transported so that he would not experience death in his generation.

3. He could not be found because God had transported him (Gen. 5:21-24).

4. He had testimony that he pleased God by being a man of faith (Heb. 11:5-6).

5. He has been living in heaven over 5,200 years (see, Gen. 5:23; Zec. 4:11-14; Rev. 11:4).

6. He will come back and die as one of the two witnesses (Rev. 11:3-11).

Enoch

Gen. 5:21-24. Comp. Sir. 44:16; 49:14; Wisd. 4:10.

The LXX translated the Hebrew idiom Enoch walked with God with he pleased God. The writer combines both in the reference. Enoch was miraculously taken to heaven without dying (1Thes. 4:17).

The next three Scriptures will give a little more on this. It really seems that while Enoch was out walking with God one day, God just took him on home with Him.

Gen. 5:22-24 “And Enoch walked with God after he begat Methuselah three hundred years, and begat sons and daughters:” “And all the days of Enoch were three hundred sixty and five years:” “And Enoch walked with God: and he [was] not; for God took him.”

Notice the number of years that Enoch lived is the same number of days as a year on our calendar. This catching away of Enoch is pretty much the same as the catching away of us Christians will be that are alive when the Lord comes back to get us.

Was translated (μετετέθη)

The verb used of Enoch's translation, lxx, Gen. 5:24. In Acts 7:16 of the transporting of the remains of Jacob and his sons to Sychem. In Gal. 1:6, of the sudden change in the religious attitude of the Galatians. In Heb. 7:12, of the change in the priesthood.

That he should not see death (τοῦ μὴ ἰδεῖν θάνατον)

This may signify the purpose of his translation, but probably refers to the result. He was translated so that he did not see death. Comp. Mat. 21:32; Acts 7:19; Rom. 7:3.

Was not found because God had translated him (οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός)

Cited from lxx, Gen. 5:24. For had translated rend. translated.

He had this testimony (μεμαρτύρηται)

Rev properly preserves the force of the perfect tense, he hath had witness born to him. The testimony still stands on record.

That he pleased God

Rend. hath pleased. Comp. lxx, Gen. 5:22, 5:24. Faith was exhibited by Enoch in walking with God (comp. A.V. Gen. 5:22, walked with God, and lxx, εὐαρέστησε pleased God). Faith creates close personal relation.

Again, Enoch, on the other hand, reflected the kind of life that pleases God since he walked with God by faith (as we readers also should).

“But without faith [it is] impossible to please [him]: for he that cometh to God must believe that he is, and [that] he is a rewarder of them that diligently seek him.” Hebrews 11:6

without faith it... Here we see the absolute necessity of faith and the secret of pleasing God.

must believe that... Four Secrets of Answered Prayer

1. To please God (1Jhn. 3:21-22; 5:14-15).

2. To come to God in the right attitude and with the right motives (Mat. 6:5-15; 7:7-11; Phlp. 4:5-6).

3. To believe that He is (John 16:23).

4. To believe that He is a rewarder of them that diligently seek Him. If one can believe this as much as he believes in the existence of God, prayer will be granted. If one believes firmly in His existence and doubts His word, he makes Him a liar and God is under no obligation to answer prayer (Jas. 1:4-8). The Greek for diligently is ekzeteo, translated diligently seek (Heb. 11:6); seek after (Acts 15:17; Rom. 3:11); seek carefully (Heb. 12:17); require (Luke 11:50-51); and enquire (1Pet. 1:10).

impossible to please... Enoch pleased God because he had faith. Without such faith, it is not possible for anyone to walk with God or please Him (10:38).

To please (εὐαρεστῆσαι)

The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Rom. 8:8.

Cometh (προσερχόμενον)

See on Heb. 4:16. Must (δεῖ ). An essential obligation. In the nature of the case. That he is (ὅτι ἔστιν). Faith in God involves belief in his existence although he is unseen.

that he is... The emphasis here is on He, the true God. Genuine faith does not simply believe that a divine being exists, but that the God of Scripture is the only real and true God who exists. Not believing that God exists is equivalent to calling Him a liar (1Jhn. 5:10).

is a rewarder... A person must believe not only that the true God exists, but also that He will reward men’s faith in Him with forgiveness and righteousness, because He has promised to do so (10:35; Gen. 15:1; Deut. 4:29; 1Ch. 28:9; Psm. 58:11; Isa. 40:10).

Is a rewarder (μισθαποδότης)

Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Μισθαποδότης rewarder, N.T.^o. Comp. μισθαποδοσία recompense of reward, Heb. 2:2; 10:35; 11:26.

Of them that diligently seek him (τοῖς ἐκζητοῦσιν αὐτὸν)

Lit. unto them that seek him out. Comp. Acts 15:17; Heb. 12:17; 1Pet. 1:10. The verb is used of seeking God, Rom. 3:11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke 11:5-10; 18:1-8.

He hides himself so wondrously

As though there were no God;

He is least seen when all the powers

Of ill are most abroad.

Or he deserts us at the hour

The fight is almost lost,

And seems to leave us to ourselves

Just when we need him most.

It is not so, but so it looks;

And we lose courage then;

And doubts will come if God hath kept

His promises to men.”

Faber.

This may be one of the most important statements in the Bible. If you do not believe in Jesus, then how could He be your Savior? There are so many Scriptures that explain how important it is for us to earnestly seek God. He is available to those who will accept Him. He will not force Himself on you; you must accept Him of your own free will.

Mat. 7:7 “Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:”

This Scripture explained it so well. Salvation through Jesus Christ is a free gift. The only way to have any gift is to reach out and take it. Salvation must be received.

John 3:18 “He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.”

Let us look at one or two more Scriptures showing that belief in Jesus Christ is the only way we can make it to heaven.

Rom. 10:14 “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?”

You can easily see from this that you cannot even pray if you do not believe in Jesus. The only prayer that makes it through to heaven is the prayer you pray in the name of Jesus. How can you pray in a name you do not believe in? You see the futility of this.

We find the way to heaven is in the same name that we must pray in. The next Scripture is Jesus speaking, because it is in red in the Bible.

John 14:6 “Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.”

If Christ had come in their lifetimes (cf. Heb. 10:37), the readers also would not have experienced death. In any case they could only please God by continued confidence that He exists and… rewards those who earnestly seek Him.

“By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith.” Hebrews 11:7

Noah, being warned... Noah—faith’s work:

1. Warned of God of things not seen.

2. Moved with fear—religious fear or reverence toward God, not from fear of losing his life.

3. Prepared an ark to save his house.

4. Condemned the world (Gen. 6:8-8:19; 1Pet. 3:20; Eze. 1:14.)

5. Became heir of the righteousness—justified by faith (Rom. 3:21-31; 4:1-25).

Noah

Genesis 6.

Being warned (χρηματισθεὶς)

Of God is not in the text. See on Mat. 2:12; see on Luke 2:26; see on Acts 11:26; and comp. Heb. 8:5.

things not seen... (see verses 1, 6). The world had not seen anything resembling the great Flood (not even rain), yet Noah spent 120 years (Gen. 6:3), fulfilling God’s command to build the massive ark (Gen. 6:13-22).

Noah was asked by God to do in faith things that were incongruous with his former experience. He had never seen rain (Gen. 2:5), and yet God told him to build an ark because of a coming flood (Gen 6:13-17).

Of things not seen as yet (περὶ τῶν μηδέπω βλεπομένων)

Const. with εὐλαβηθεὶς, and rend. by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark, etc. Thus χρηματισθεὶς warned is taken absolutely. The things not seen were the well-known contents of the revelation to Noah, Gen. 6:13 ff., as apprehended by Noah's faith.

moved with fear... Noah treated God’s message with great respect and awe (5:7). His faith was expressed in obedience (Gen. 6:22; 7:5).

Moved with fear (εὐλαβηθεὶς)

N.T.^o. Often in Class. and lxx. See on εὐλάβεια godly fear, Heb. 5:7. The A.V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word.

Prepared (κατεσκεύασεν)

Built and equipped. See on Heb. 3:3.

An ark (κιβωτὸν)

Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as Heb. 9:4; Rev. 11:19. Of Noah's ark, Mat. 24:38; Luke 17:27; 1Pet. 3:20 Λάρσαξ a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark:

Ὁτε λάρνακι ἐν δαισαλέᾳ ἄνεσμος

βρέμε πνέων κ. τ. λ.

Also of the ark of Deucalion, the mythic Noah.

condemned the world... Noah warned the people of his time about God’s impending judgment (1Pet. 3:20), and is called a preacher of righteousness (2 Pet. 2:5).

By the which (δι' ἧς)

By faith: although some refer it to the ark.

He condemned the world (κατέκρινεν τὸν κόσμον)

His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2Pet. 2:5. It is not used in Hebrews in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Mat. 12:41; Rom. 2:27.

heir of the... (see 6:12; 9:15). He who was a preacher of righteousness (2Pet. 2:5), also became an heir of righteousness. He believed the message he preached. Like Enoch before him (see verse 5), Noah walked with God in faith and obedience (Gen. 6:9).

and became heir (καὶ - ἐγένετο κληρονόμος)

This is not an independent clause, but is dependent on δι' ἧς by which. It is connected by καὶ with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be pressed. Certainly not inherited the righteousness of Abel and Enoch. But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that he walked with God, Gen. 6:9. Because of this fellowship he was a son of God and an heir of righteousness.

Of the righteousness which is by faith (τῆς κατὰ πίστις δικαιοσύνης)

In the O.T. Noah is the first to receive the title of δίκαιος righteous, Gen. 6:9; comp. Eze. 14:14, 14:20; Sir. 44:17. Κατὰ πίστιν, lit. according to faith, comp Mat. 9:29; Tit. 1:1, 1:4. Paul has δικαιοσύνη and δίκαιος from or out of faith (ἐκ πίστεως), by faith (διὰ πίστεως), founded on faith (ἐπὶ τῇ πίστει), and of faith (πίστεως), none of which are found either in Hebrews or in the Pastorals. Κατὰ πίστιν signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Romans 4 is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness for the men of both dispensations - according to faith. Hence, like Paul, he cites the words of Hab. 2:4. See Heb. 10:38.

The important thing about the great flood that God warned Noah of is that it would be the first rain that had ever fallen on the earth. Noah, when warned by God of the impending flood, started building the ark.

We have a friend who sings a song, that says, it wasn’t raining when Noah built the ark. What a foolish thing to do in the sight of the world. The neighbors probably thought that Noah had lost his mind.

How would this boat be of any earthly use without water to float it on? When we examine the Scriptures pertaining to this, we do not find that Noah’s wife’s faith or the faith of the three sons was mentioned.

It seems that they were saved because of Noah’s great faith. One very important lesson to learn from this is that Noah was saved in the flood, not from the flood. It rained on Noah too. Noah’s obedience to God saved his family and himself. God will not save us from tribulation either (not the great tribulation but everyday tribulations), He will save us in it. Notice also that the righteousness that Noah had, was faith in God.

I will give just a few Scriptures on this for your consideration.

Gen. 6:13 “And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.”

Gen. 6:22 “Thus did Noah; according to all that God commanded him, so did he.”

Gen. 7:1 “And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation.”

Gen. 7:5 “And Noah did according unto all that the LORD commanded him.”

Gen. 7:23 “And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained [alive], and they that [were] with him in the ark.”

There is a lesson for us in this. When we believe with all our heart in the Lord Jesus Christ and are obedient, even in the face of ridicule from our friends, He will save us. Our faith in Him will save us.

That God does reward those who seek Him is suggested by the career of Noah, who became an heir of righteousness by faith. What he inherited was, in fact, the new world after the Flood as the readers might inherit the world to come (cf. Heb. 2:5). The reference here to Noah saving his household recalls the writer’s stress on a Christian’s salvation-inheritance. It further suggests that a man’s personal faith can be fruitful in his family, as they share it together.

Verses 8-19: Abraham (see Gen. 11:27 – 25:11).

Hebrews 11:8 “By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went.”

Abraham, when he... Abraham—faith’s obedience:

1. Called to go into a new life and a new land (Gen. 12:1-4).

2. Promised the new land (Gen. 15:18).

3. Obeyed, not knowing whither he went.

4. Sojourned in the promised land with Isaac and Jacob (Heb. 11:9). Jacob was 15 years old when Abraham died.

5. Dwelled in tents with his heirs.

6. Looked for a permanent dwelling—a city in heaven (Heb. 11:10, 11:13-16).

By faith Abraham, when he was called, obeyed to go out unto a place which he was to receive for an inheritance; and he went out, not knowing whither he went.

into a place … The land of Canaan, far from his original home in Ur of the Chaldees (Gen. 11:31). He went by faith.

when he was called to go out - obeyed (καλούμενος ἐξελθεῖν ὑπήκουσεν)

A.V. is wrong. Ἐξελθεῖν to go out should be construed with ὑπήκουσεν obeyed, and καλούμενος being called is to be taken absolutely. Καλούμενος, the present participle, indicates Abraham's immediate obedience to the call: while he was yet being called. Rend. when he was called obeyed to go out. The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For the construction, see Acts 15:10; 1Thes. 1:9; Heb. 5:5. For the narrative, see Gen. 12:1-6, and comp. Acts 7:2-5.

When God called Abraham to follow Him, Abram (as he was known then), lived in Ur of the Chaldees. Abram was not from a God fearing family. Abram’s father had been an idolater. Ur was a city of great wealth. Abram’s family was thought by historians to be very well to do. Historians say that he probably lived in a house with at least 16 rooms.

whither he went (ποῦ ἔρχεται)

Note the picturesque continued present tense, whither he is going, as of Abraham on his journey.

Abram would never live in a house again. He would wander, living in tents, looking for a city whose maker is God. Let us look first at the call God made on Abram.

Gen. 12:1 “Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:”

Gen. 12:4 “So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram [was] seventy and five years old when he departed out of Haran.” The remarkable thing in this to me, is that God told him to leave his homeland, and he did without even questioning. Look in the next verses what God promised him.

Gen. 17:1-6 “And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I [am] the Almighty God; walk before me, and be thou perfect.” “And I will make my covenant between me and thee, and will multiply thee exceedingly.” “And Abram fell on his face: and God talked with him, saying,” “As for me, behold, my covenant [is] with thee, and thou shalt be a father of many nations.” “Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.” “And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.”

These promises to Abraham go much further than just making him a father of many nations. It also promises the land of Israel will be an everlasting inheritance as well. We read in the next verse, what made Abraham righteous in God’s sight.

Gen. 15:6 “And he believed in the LORD; and he counted it to him for righteousness.”

Hebrews 11:9 “By faith he sojourned in the land of promise, as [in] a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise:”

By faith he... By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise.

he sojourned in (παρῴκησεν εἰς)

The verb lit. to dwell beside or among. Πάροικος, a foreigner dwelling in a state without rights of citizenship. In Class. only in the sense of neighbor. See on Luke 24:18. The verb of rest with the preposition of motion (only here) signifies that he went into the land and dwelt there. Usually with ἐν in, but sometimes with the simple accusative, as Luke 24:18; Gen. 17:8; Exo. 6:4.

land of promise... Neither Abraham, Isaac, nor Jacob was able to settle permanently in or possess the land God promised to them (verse 10). Abraham first went there in faith, and they all lived there in faith, believing in a promise of possession that would not be fulfilled for many generations beyond their lifetimes (Gen. 12:7).

land of promise (γῆν τῆς ἐπαγγελίας)

Note the article, omitted in A.V., the promise: the land which was designated in the promise of God. See Gen. 12:7; 13:15. The phrase N.T.^o. There is no corresponding phrase in O.T.

strange (ἀλλοτρίαν)

Another (ἄλλη) land than his own. So lxx, Gen. 15:13. Comp. Acts 7:6.

in tabernacles (ἐν σκηναῖς)

Or tents, as a migratory people, without a permanent home.

the heirs with him (τῶν συνκληρονόμων)

Joint-heirs or fellow-heirs. ^olxx, ^oClass. See Rom. 8:17; Eph. 3:6; 1Pet. 3:7. The three, Abraham, Isaac, and Jacob, are mentioned because they cover the entire period of the sojourn in Canaan. Faith inspired these to endure patiently their unsettled life, since it assured them of a permanent home in the future.

This great patriarch lived like a stranger in a land he would later receive as his inheritance. So also would the readers inherit if they, like this forefather, kept looking forward to the city with foundations, a reference to the heavenly and eternal Jerusalem (cf. Rev. 21:2, 21:9-27).

Hebrews 11:10 “For he looked for a city which hath foundations, whose builder and maker [is] God.”

a city which... Abraham’s ultimate and permanent Promised Land was heaven which, through faith, he knew he would ultimately inherit. This city is mentioned again (in verses 16; 12:22; 13:14).

The new Jerusalem, the capital city of God over the universe (Heb. 11:10, 11:13-16; 12:22-23; 13:14; Rev. 3:12; 21:1-22:5).

which hath foundations... twelve apostles of the Lamb the 12th will be the name of Matthias, who was numbered with the apostles (Acts 1:26). And the foundations of the wall of the city were garnished with all manner of precious stones.

sapphire A blue stone, next to a diamond in hardness.

chalcedony A transparent stone—four kinds known:

1. A bluish white—most common kind

2. A dull milky-veined—least valuable

3. A brownish-black—least beautiful

4. A yellow-red—most beautiful and valuable of all; only in East Indies

emerald A green stone (see, Rev. 4:3).

builder... The Master Builder

Greek: technites, an architect, one who plans, calculates, and constructs a building. Translated builder (Heb. 11:10) and craftsman (Acts 19:24, 19:38; Rev. 18:22). From the same root we have tekton, carpenter, one who is a builder and constructor (Mat. 13:55; Mark 6:3). The word is used in contempt of Christ. The Lord chose this occupation in preference to being a shepherd, like David. Christ is the great Architect, Designer, Fabricator of all material creations (Heb. 11:10; John 1:3; Eph. 3:9), and of all moral creations of all moral creations (Col. 1:15-18). He is the Preparer, Arranger, and Constitutor of the ages and dispensations (Heb. 1:2; 11:3; Isa. 9:6). God worked through Christ by the power of the Holy Spirit (Gen. 1:2; Psm. 104:30).

builder and maker... Greek: demiourgos, a maker; author; magistrate; one who calls men to work. Employed only here in the Bible, but this Greek term was used by the Gnostics of the Creator of the world.

The important thing in all of this is that Abraham believed God. This is the most important thing in our life as well. We must stop looking at homes and things here on the earth and look for the home in heaven which God has provided for all who believe. This city Abraham was looking for was the New Jerusalem that comes down from God out of heaven.

2Cor. 5:1 “For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.”

Rev. 21:2 “And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.”

Again, for he looked for the city which hath the foundations, whose Builder and Maker is God.

So also should the readers of this inherit if they, like this forefather, kept looking forward to the city with foundations, a reference to the heavenly and eternal Jerusalem (cf. Rev. 21:2, 21:9-27).

Verses 11-12: Sarah (see Gen. 11:27 – 23:2; 1Pet. 3:5-6).

Hebrews 11:11 “Through faith also Sarah herself received strength to conceive seed, and was delivered of a child when she was past age, because she judged him faithful who had promised.”

Through faith also... Sara—faith’s reckoning:

1. Received strength to conceive seed.

2. Was delivered of a child when past age (Heb. 11:11; Gen. 17:19; 21:1-8).

3. She reckoned or counted God to be true to His word (Heb. 11:11; cp. Rom. 4:19).

4. She was as good as dead as far as having children was concerned (Heb. 11:12).

5. Innumerable seed came from her by God’s power through faith (Heb. 11:11-12).

Sarah

Faith prevailing against natural impossibilities. See Rom. 4:19-22. Both Abraham and Sarah doubted at first (Gen. 17:17; 18:12); but both became persuaded of the truthfulness of the promise.

herself (αὐτὴ)

She who at first doubted.

received strength to... Received here; given from above.

Conceive seed, and... Greek: katabole, casting down. The idea is not only to conceive, but to bring forth.

to conceive seed (εἰς καταβολὴν σπέρματος)

In every other instance in N.T. καταβολή means foundation, and appears in the phrase καταβολὴ κόσμου foundation of the world. Originally it means throwing down; hence, the depositing of the male seed in the womb. The sentence may be explained either, received strength as regarded the deposition of seed, to fructify it; or, received strength for the foundation of a posterity, σπέρμα being rendered in accordance with Heb. 2:16; 11:18, and καταβολή in the sense of foundation, as everywhere else in N.T.

she was past... At 90 (Gen. 17:17), she was long past child-bearing age and had never been able to conceive. God enabled her, however, because of her faith in His promise (Gen. 21:1-3).

and was delivered of a child when she was past age (καὶ παρὰ καιρὸν ἡλικίας)

Was delivered of a child not in the text. Καὶ and that. Rend. received strength, etc., and that when she was past age. Παρὰ καιρὸν ἡλικίας, lit. past the season of age. For ἡλικία see on stature, Luke 12:25.

Gen. 17:17 “Then Abraham fell upon his face, and laughed, and said in his heart, Shall [a child] be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear?” This seemed so strange because Sarah had already gone through the change of life.

because she judged... Greek: hegeomai, esteem Translated count (Heb. 10:29; Phlp. 3:7-8; 2Thes. 3:15; 1Tim. 1:12; 6:1; Jas. 1:2; 2Pet. 2:13; 3:9); account (2Pet. 3:15); esteem (Phlp. 2:3; 1Thes. 5:13; Heb. 11:26); think (Acts 26:2; 2Cor. 9:5; Phlp. 2:6; 2Pet. 1:13); suppose (Phlp. 2:25). If one does this to the blood of Christ he is worthy of eternal punishment. (see, Heb. 10:29).

The thing that she and Abraham had forgotten is that you have to have an impossibility, before you can have a miracle. This is not a child of the flesh. This is a miracle baby. This is Abraham’s and Sarah’s child of promise from God. He is of the spirit, not of the flesh.

We see here that Sarah had faith that what God said, He would do. Sarah had the baby because she believed God’s promise.

Again, By faith even Sarah herself received power to conceive seed when she was past age, since she counted Him faithful Who had promised.

The NIV introduces the word Abraham into these verses. But its marginal reading is preferable: By faith even Sarah, who was past age, was enabled to bear children because she believed.

Hebrews 11:12 “Therefore sprang there even of one, and him as good as dead, [so many] as the stars of the sky in multitude, and as the sand which is by the sea shore innumerable.”

Therefore sprang there... sprang Greek: gennao. Translated sprang (Heb. 11:12); gender (Gal. 4:24; 2Tim. 2:23); conceive (Mat. 1:20); be delivered of (John 16:21); bring forth (Luke 1:57); beget 24 times (Mat. 1:2-16; Acts 7:8, 7:29; 13:33; 1Cor. 4:15; Phlm. 1:10; Heb. 1:5; 5:5; 1Jhn. 5:1, 5:18); bear (Luke 1:13; 23:29); be made (2Pet. 2:12); and be born 35 times (Mat. 1:16; 2:1, 2:4; 19:12; 26:24; Mark 14:21; Luke 1:35; John 1:13; 3:3-8; 8:41; 9:2, 9:19, 9:20, 9:32, 9:34; 16:21; 18:37; Acts 2:8; 7:20; 22:3, 22:28; Rom. 9:11; Gal. 4:23, 4:29; Heb. 11:23; 1Jhn. 2:29; 3:9; 4:7; 5:1, 5:4, 5:18).

stars of the... Gen. 15:5; 22:17; 26:4; Exo. 32:13.

as good as... At 99, Abraham was well beyond the age to father children apart from divine intervention (Gen. 17:1, 15-17; 21:1-5).

as good as dead (νενεκρωμένου)

Comp. Rom. 4:19. As good as is an addition of A.V. The Greek reads and that a dead man. Comp. νέκρωσιν deadness applied to Sarah, Rom. 4:19.

as the stars... This is hyperbole to stress the vastness of the population that would come from Abraham’s loins (see Gen. 15:4-5; 22:17).

Stars - sand

The 44th prophecy in Genesis (Gen. 32:12, fulfilled). Next, Gen. 35:11. A repetition of prophecies of Gen. 28:13-15; 31:3.

by the seashore (παρὰ τὸ χεῖλος τῆς θαλάσσης)

Lit. by the lip of the sea. The phrase N.T.^o. Very often in lxx, as Gen. 22:17; Exo. 14:30; lip of a river, Gen. 41:17; Exo. 7:15; of a brook, Deut. 2:36; 3:12; of Jordan, 2Kgs. 2:13. So in Class. The vigor thus supernaturally imparted to Abraham does not appear to have exhausted itself in the generation of Isaac; since, according to Gen. 25:2, Abraham became by Keturah the father of six sons after the death of Sarah.

This came to pass in the physical house of Israel (descended from Abraham). We know that close to 3 million descendants of Abraham came out of Egypt and went to the holy land. Even more than this is the spiritual descendants of Abraham (the believers in Christ).

Gal. 3:29 “And if ye [be] Christ’s, then are ye Abraham’s seed, and heirs according to the promise.”

We see the number of this group of believers are so great, that they are beyond number (in Revelation).

Rev. 7:9 After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands;”

Now let us see for sure who this large group is.

Rev. 7:13-14 “And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they?” “And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb.” God does not lie, He fulfilled His promise to Abraham.

The NIV interpretation is influenced by the opinion that the phrase to become a father (eis katabolēn spermatos)can refer only to the male parent, but this need not be so. The writer here chose to introduce his first heroine of faith, one who was able to overlook the physical limitation of her own barrenness to become a fruitful mother. Since she considered Him faithful who had promised (NASB) so also should the readers (cf. Heb. 10:23). Her faith in fact, contributed to the startling multiplication of her husband’s seed, when old Abraham was as good as dead.

Verses 13-16: Strangers and pilgrims: (See Gen. 23:4). Their faith was patient and endured great hardships because they believed God had something better. They had no desire to go back to Ur, but did long for heaven (Job 19:25-26; Psm. 27:4).

Hebrews 11:13 “These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of [them], and embraced [them], and confessed that they were strangers and pilgrims on the earth.”

These all died... The reference is to the patriarchs only (Abraham, Isaac and Jacob). This interpretation is supported by the fact that the promises began with Abraham (Acts 7:17; Rom. 4:13; Gal 3:14-18), and were passed on to Isaac (Gen. 26:2-5, 24), and Jacob (Gen. 28:10-15).

In faith (κατὰ πίστιν)

received the promises... Twenty-five Unfulfilled Promises

1. Becoming a great nation (Gen. 12:2)

2. A great name (Gen. 12:3)

3. Their blessers blessed (Gen. 12:3)

4. Their cursers cursed (Gen. 12:3)

5. All nations blessed through them (Gen. 12:3; 18:18)

6. The promised land (Heb. 11:8; Gen. 12:3; 13:15; 15:18; Acts 7:5)

7. Innumerable seed (Heb. 11:12; Gen. 13:16)

8. Many nations from them (Gen. 17:6, 17:16)

9. Many kings from them (Gen. 17:6, 17:16)

10. Covenant with their seed (Gen. 17:7)

11. Ishmael a great nation (Gen. 17:20)

12. Their descendants serving God in righteousness (Gen. 18:18-19; Luke 1:70-75)

13. Their descendants serving God in Canaan (Gen. 15:13-14; Acts 7:6-7)

14. Complete fulfillment of the Abrahamic covenant (Gen. 18:19)

15. Their seed possessing their enemies (Gen. 22:17-18; Luke 1:71-74)

16. A heavenly city (Heb. 11:10, 11:16)

17. A heavenly country (Heb. 11:14-16)

18. Salvation of the heathen (Gal. 3:8)

19. A spiritual seed (Rom. 4:16; 9:8)

20. First coming of Messiah (Gal. 3:16; Luke 1:68-75)

21. Death of Messiah and defeat of Satan (Heb. 11:4, 11:17-18; Gen. 3:15; Gal. 3:13-14)

22. Second coming of Messiah (Heb. 11:5; Jude 1:14-15)

23. Resurrection (Heb. 11:10, 11:16, 11:19; Isa. 26:19; Dan. 12:2)

24. Eternal life to come (Gen. 17:8; Mat. 8:11; 22:32; Luke 1:55; Heb. 11:10-16)

25. Eternal inheritance (Gal. 3:17-18, Gal. 3:29; Heb. 11:10-16; Luke 1:68-75)

Not having received (μὴ κομισάμενοι)

They died according to faith, inasmuch as they did not receive. They died under the regimen of faith, and not of sight. For the phrase κομίζειν τὰς ἐπαγγελίας to receive the promises, comp. Heb. 10:36; 11:39.

them afar off... Greek: porrhothen, from afar. Here; Luke 17:12.

Having seen them afar off (πόρρωθεν αύτὰς ἰδόντες)

By faith; from afar.

and embraced them... Greek: aspazomai. Translated embrace (Heb. 11:13; Acts 20:1); take leave of (Acts 21:6); greet 14 times (Rom. 16:3-11; 1Cor. 16:20; etc.); and salute 37 times (Mat. 5:47; 10:12; Rom. 16:5-23; etc.).

Were persuaded of them and embraced them (ἀσπασάμενοι)

The A.V. completely destroys the beauty of this verse. It reads were persuaded, following T.R. πεισθέντες, and translates ἀσπασάμενοι embraced, which is a sort of inferential rendering of the original sense to salute or greet. Rend. having seen them from afar and greeted them: as seamen wave their greeting to a country seen far off on the horizon, on which they cannot land. Lünemann appropriately quotes Virgil, Aen. iii. 522:

“Cum proculi obscuros collis humilemque videmus

Italiam. Italiam primus conclamat Achates,

Italiam laeto socii clamore salutant.”

they were strangers... Greek: xenos. Translated stranger (Heb. 11:13; Mat. 25:35-44; 27:7; Acts 17:21; Eph. 2:12, 2:19; 3Jhn. 1:5); strange (Acts 17:18; Heb. 13:9; 1Pet. 4:12); and host (Rom. 16:23). It refers to people who are outside their own country; foreigners.

and pilgrims on... Greek: parepidemos, sojourners; not permanent dwellers; not naturalized. Here; 1Pet. 1:1; 2:11.

Confessed that they were strangers and pilgrims (ὁμολογήσαντες ὅτι ξένοι καὶ παρεπίδημοι)

They admitted and accepted the fact with the resignation of faith, and with the assurance of future rest. Comp. Gen. 23:4; 24:37; 28:4; 47:9; Psm. 39:12; 119:19, 119:54. For παρεπίδημοι sojourners, see on 1Pet. 1:1. In the anonymous Epistle to Diognetus, an apologetic letter, probably of the second century, and one of the gems of early Christian literature, occur the following words concerning Christians: They inhabit their own country, but as sojourners: they take part in all things as citizens, and endure all things as aliens: every foreign country is theirs, and every country is foreign.

In addition, only those individuals fit the description (in verse 15), and Enoch did not die (see 6:15). These people of faith didn’t know when they would inherit the promise. They had a life in the land, but did not possess it.

Abraham was aware that there would come a redeemer to the world. As I have expressed, I believe Abraham got a glimpse of what was to happen in Melchizedek. In the next few Scriptures, we will find that Jesus went to hell and preached to those who had not had the opportunity to know Him. They believed and He brought them out with Him.

1Pet. 3:18-20 “For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit:” “By which also he went and preached unto the spirits in prison;” “Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water.”

Eph. 4:8 “Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.”

Even today, in Israel, the holy men are looking for the coming Messiah. He had been promised since the third chapter of Genesis. These men of the Old Testament were not living when Jesus did come as Savior, but they knew He would come and they believed.

1Chr. 29:14-15 “But who [am] I, and what [is] my people, that we should be able to offer so willingly after this sort? for all things [come] of thee, and of thine own have we given thee.” “For we [are] strangers before thee, and sojourners, as [were] all our fathers: our days on the earth [are] as a shadow, and [there is] none abiding.”

This is the fate of all mankind. Our days on the earth are but a blink of the eye compared to all of eternity. We too, should be looking for that city whose maker is God.

Such men declare plainly that they seek a country of their own. Let not the full force of the words escape us. The Apostle does not mean that they seek to emigrate to a new country. He has just said that they confess themselves to be strangers and pilgrims on the earth. They are pilgrims, because they are journeying through on their way to another country; they are strangers, because they have come hither from another land.

In an impressive summary of his discussion thus far, the writer pointed out that people can be still living by faith when they die, even if by that time they do not receive the things promised.

Hebrews 11:14 “For they that say such things declare plainly that they seek a country.”

declare plainly that... Greek: emphanizo, to show forth; make clear and plain. Translated "appear" (Heb. 9:24; Mat. 27:53); "manifest" (John 14:21-22); "show" (Acts 23:22); "declare plainly" (Heb. 11:14); "inform" (Acts 24:1; 25:2, 25:15); and "signify" (Acts 23:15). Christ represents us (1Jhn. 2:1-2).

^{Declare
plainly}⁽^{ἐμφαμίζουσιν}⁾

See on John 14:21. Occasionally in lxx. Rend. “make it manifest.”

seek a country... Greek: patris , fatherland; native city (Heb. 11:14; Mat. 13:54, 13:57; Mark 6:1, 6:4; Luke 4:23-24; John 4:44).

The earth is not our home, we are just passing through. The Christian is homesick for heaven, our home. We are in the world, but we are not of the world.

They seek a country (πατρίδα ἐπιζητοῦσιν)

The verb is found in lxx, chiefly in the sense of seeking after God or another deity. See 2Kgs. 1:3, 1:6; 3:11; 8:8; 22:18; 2Ch. 18:6. Comp. ἐπιζητουμένη πόλις a city sought after (Zion), Isa_62:12. Πατρίς is a native country; a fatherland. Only here and in Gospels and Acts. Quite often in lxx.

2Cor. 5:1-7 “For we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.” “For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven; If so be that being clothed we shall not be found naked. The clothing that we shall wear is the white linen robe of righteousness that has been washed in the blood of the Lamb. “For we that are in [this] tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life.” “Now he that hath wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit.” “Therefore [we are] always confident, knowing that, whilst we are at home in the body, we are absent from the Lord:” “(For we walk by faith, not by sight:)”

I will give just one more Scripture that shows what happens to us at what is commonly known as death.

1Cor. 15:54 “So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.”

What can I say to add to this? The victory for every Christian is to shed this flesh and blood and go in our spiritual body to our home in heaven with Jesus Christ our Lord.

By faith the old saints saw the promised realities from a distance and persisted in their pilgrim character, looking for a country of their own and refusing to return to the land they had left.

Hebrews 11:15 “And truly, if they had been mindful of that [country] from whence they came out, they might have had opportunity to have returned.”

had been mindful... Greek: mnemoneuo, to remember; to call to mind. Translated "be mindful of" (Heb. 11:15); "make mention" (Heb. 11:22); and "remember" 19 times (Mat. 16:9; John 15:20; Rev. 2:5; 3:3; etc.). They were not compelled to be strangers and pilgrims or to leave their native country for a heavenly city and country. They had the gospel (Gal. 3:8) and knew that their right to the promises came by utter renunciation of this world and its ways, and consecration to obey the One who made the promises.

If they had been mindful (εἰ ἐμνημόνευον)

In N.T. habitually remember. So invariably in lxx. The meaning here is, that if, in their declaration (Heb. 11:14) that they were seeking a country, they had called to mind the country from which they came out, they could have returned thither, so that it is evident that they did not mean that country.

opportunity to have... They could have returned at any time to the place God called them out of, but they were true to Him and their faith in spiritual and eternal things (Heb. 11:8-16).

To have returned (ἀνακάμψαι)

Rend. “to return.” Lit. bend their way back again (ἀνα).

We see in this, that Abraham, and those with him, were not driven out of the land. Abraham left by choice. He could have gone back at any time. Abraham was following God’s instruction when he left. The only way he would have come back, is if God sent him back.

We can see here, that if Abraham had been constantly looking back, and wishing for what he had in Ur, God could not have used him.

So too the readers should renounce the opportunity to go back to any form of their ancestral religion and should persist in longing for a better country - a heavenly one.

Hebrews 11:16 “But now they desire a better [country], that is, a heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.”

now they desire... Greek: oregomai, desire. Here, 1Tim 3:1; 6:10. Ten facts about Christians (Heb. 11:13-16):

1. They have not received all that was promised.

2. They see clearly promised blessings.

3. They are persuaded that the promises are true.

4. They embrace all the promises.

5. They confess that they are strangers on earth.

6. They confess that they are only pilgrims on earth.

7. They declare that they seek heaven.

8. They are not mindful of earthly things.

9. They are not willing to go back to the world.

10. They desire an heavenly country.

Now they desire (νΰν ὀρέγονται)

Νῦν now is logical: as the case now stands. For ὀρέγονται desire, see on 1Tim. 3:1.

is, a Heavenly... Greek: epouranois (see, Eph. 1:3).

called their God... God referred to Himself as the God of Abraham, the God of Isaac, and the God of Jacob (Exo. 3:6; Gen. 28:13; Mat. 22:32). This is a significant covenant formula whereby an individual or a people identified with God and He with them (Lev. 26:12).

Christians must realize that this is not our home here on earth any more. The home we are looking for is in heaven. We are told by Jesus Himself not to lay up our treasures here, but to lay them up in heaven.

Mat. 6:19-20 “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:” “But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:”

Is not ashamed (οὐκ ἐπαισχύνεται)

Because they have commended themselves to God by their faith, so that he acknowledges them as his own. Comp. Heb. 2:11; Mark 8:28, 8:38; Rom. 1:16; 2Tim. 1:8, 1:16.

To be called their God (Θεὸς ἐπικαλεῖσθαι αὐτῶν)

Lit. to be surnamed. Comp. Acts 4:36; 10:5, 10:18, 10:32. God was called the God of Abraham, of Isaac, and of Jacob. See Exo. 3:6.

For he hath prepared for them a city (ἡτοίμασιν γὰρ αὐτοῖς πόλιν)

Comp. Mat. 25:34; John 14:2; Rev. 21:2. City is significant, as showing that the fulfillment of God's promise lies in introducing them into the perfection of social life. Comp. Rev. 3:12; 21:2, 21:10; 22:19.

We see in the next few verses that Jesus Christ is even now in heaven preparing a place for the Christians. Heaven is our eternal home.

John 14:1-3 “Let not your heart be troubled: ye believe in God, believe also in me.” “In my Father’s house are many mansions: if [it were] not [so], I would have told you. I go to prepare a place for you.” “And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, [there] ye may be also.”

If they did so they, like the patriarchs, would be people with whom God would not be ashamed to be associated.

Verses 17-19: See (Gen. 22:1-8). Abraham again proved his faith by his willingness to give back to God his son of promise, Isaac, whom he had miraculously received because of his faith. It would take an even greater miracle for them to replace Isaac by natural means. He trusted God for a resurrection (Rom. 4:16-21).

Verses 17-18 Only Begotten: Isaac was not the only son of Abraham, there was also Ishmael through Hagar (Gen. 16:1-16). The term refers to someone who is unique, one of a kind (John 1:14). Isaac was the only son born according to God’s promise and was the only heir of that promise. The quotation from (Gen. 21:12), proves this latter point.

Hebrews 11:17 “By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten [son],”

Abraham, when he... Abraham—faith’s test:

1. Had the promises.

2. Offered up his only begotten son through whom the seed should come (Heb. 11:18; Gen. 21:12).

3. Had faith that if he killed his son in obedience, God would raise him from the dead to fulfill what He had promised (Heb. 11:19).

4. Received Isaac back from the dead, figuratively (Heb. 11:19).

When he was tried offered up (προσενήνοχεν πειραζόμενος)

The full sense of the statement is missed in A.V. The meaning is that while the trial is yet in progress, Abraham hath already offered up his son, before the trial has come to an issue, by the act of his obedient will, through faith in God. Comp. Jas. 2:21.

He that had received (ὁ ἀναδεξάμενος)

The verb only here and Acts 28:7. It means to accept; to welcome and entertain. So Rev. gladly received.

Accounting (λογισάμενος)

See on 1Pet. 5:12; see on Rom. 4:5; see on Rom. 8:18.

From whence (ὅθεν)

Rend. wherefore: because of his faith in God's power and truthfulness. Ὃθεν, though occasionally in a local sense in N.T., as Mat. 12:44; Luke 11:24; Acts 14:26, is much more common in the logical or causal sense, wherefore, on which account. So in every other instance in Hebrews. In the local sense it would mean from the dead.

Also he received him in a figure (αὐτὸν καὶ ἐν παρασολῇ ἐκομίσατο)

Καὶ marks the receiving as answering to the faith. As Abraham believed in God's power to restore Isaac, so, because of his faith, he also received him. For ἐκομίσατο received see on Heb. 10:36. Ἐν παραβολῆ in a parable. Since the sacrifice did not take place as a literal slaughter, there could not be a literal restoration from death. There was a real offering in Abraham's will, but not a real death of Isaac. Isaac's death took place symbolically, in the sacrifice of the ram: correspondingly, the restoration was only a symbolic restoration from the dead. Some expositors, among whom is Westcott, explain thus: Abraham accounted that God was able to raise Isaac from the dead, from which he received him at birth, in that Isaac sprung from one dead (νενεκρωμένου, Heb. 11:12). This is extremely labored and artificial.

only begotten son... The only begotten son by his legitimate wife, the only son of promise, and heir to his wealth.

Abraham offering up his only son Isaac, was a type and shadow of God the Father offering up His only Son Jesus Christ. The shadow is never exactly like the happening the shadow was made from. In this particular instance, Abraham was stopped by someone greater than himself.

When the Father God offered up His Son there was no greater to stop Him. If you would like to read more on this, you can find the details (in chapter 22 of Genesis).

The Variegated Experiences Of Faith

A new movement, the author’s exposition of the life of faith, begins here. In a multiplicity of varied experiences faith remains the constant factor by which these experiences are met and understood. Faith constitutes a Christian’s true world view (cf. Heb. 11:3).

Hebrews 11:18 “Of whom it was said, That in Isaac shall thy seed be called:”

That in Isaac... The 26th Old Testament prophecy in Hebrews (Heb. 11:18; Gen. 21:12, fulfilled). Next, Heb. 12:26.

Abraham had two sons, one by Sarah and the other by Hagar the servant girl. God did not carry out the promises He had made to Abraham through Hagar’s son Ishmael. Ishmael is spoken of as Abraham’s son of the flesh. Isaac, who was Abraham’s son by Sarah was the miracle son of the spirit. God passed the blessings of Abraham down through Isaac, not Ishmael.

Genesis 17:19 “And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, [and] with his seed after him.”

Romans 9:7 “Neither, because they are the seed of Abraham, [are they] all children: but, In Isaac shall thy seed be called.”

We can see in this Scripture from Romans that this blessing was not to be passed down through all of Abraham’s sons, but just through Isaac.

The theme of testing emerges here as the writer returned to Abraham. The readers can learn from that supreme test in which the patriarch was called on to sacrifice his… son.

Hebrews 11:19 “Accounting that God [was] able to raise [him] up, even from the dead; from whence also he received him in a figure.”

Accounting that God... Reckoning, supposing, concluding.

even from the... Believing that God’s promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (Gen. 22:5).

in a figure... Greek: parabole (see, Heb. 9:9). Isaac was, as far as Abraham was concerned, dead; he thus became resurrected figuratively.

The word is the same (as in 9:9), which is the basis for the English word parable. Abraham received Isaac back from the dead, as it were, even though Isaac had not been slain.

Though Abraham was stopped before the actual slaying of his son, Isaac was as good as dead in Abraham’s mind (Gen 22:10-12). Thus, Isaac serves as a type (Greek parabole), of a literal resurrection. This incident prefigured the resurrection of Abraham’s ultimate Seed, Jesus Christ.

This is speaking of the fact that Isaac was as good as dead the three days on the journey. It was as if God had raised him from the dead, when God stopped Abraham from sacrificing him. Here again, we see a shadow of the three days that Jesus’ body was in the tomb. Abraham had faith that even if he did sacrifice him that God would raise him from the dead.

So also, Christian readers must sometimes look beyond the experiences of life, in which Gods promises do not seem to be fulfilled and realize that their resurrections will bring those promises to fruition.

Hebrews 11:20 “By faith Isaac blessed Jacob and Esau concerning things to come.”

Isaac blessed Jacob... Isaac—faith’s material blessing (Gen. 27:1-40). (See Genesis 27:1 – 28:5).

We find two totally different types of blessings that Isaac blessed his two sons with. Jacob got the right hand blessing, which is the best blessing. The right hand blessing is the blessing in the spirit. Esau received the left hand blessing, which was a flesh blessing. You will quickly see the difference in the blessings in the next few verses. We will look at Isaac’s blessings first.

Blessed (εὐλόγησεν)

See on John 12:13.

Gen. 27:28-29 “Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine:” “Let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother’s sons bow down to thee: cursed [be] every one that curseth thee, and blessed [be] he that blesseth thee.”

Gen. 28:3-4 “And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people;” “And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.”

Now look at the marked difference in Esau’s blessings.

Gen. 27:37 “And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son?”

Gen. 27:39-40 And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above;” “And by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck.”

Concerning things to come (καὶ περὶ μελλόντων)

A.V. Omits καὶ which gives an emphasis to the following words. Isaac pronounced a blessing, and that concerning things to come; things beyond the lifetime of Jacob and Esau. See Gen. 27:29, 27:39. The blessing was an act of faith. Isaac's confidence in the power of his blessing to convey the good which it promised was the assurance of things hoped for, the conviction of things not seen, founded on the promise of Gen. 17:5.

The patriarchs mentioned here likewise looked to the future in faith. Isaac, trusting God to fulfill His promises to Abraham and his descendants, pronounced blessings on his own two sons Jacob and Esau regarding their future.

End Times Revealed

Thursday, April 6, 2023

Hebrews Chapter 11 Part 1

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