End Times Revealed: Hebrews Chapter 11 Part Two

Hebrews Chapter 11 Part Two

Hebrews 11:21 “By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, [leaning] upon the top of his staff.”

Jacob, when he... Jacob—faith’s tribal blessing (Gen. 48:1-22).

both the sons... Both of Joseph’s sons, Ephraim and Manasseh, received a blessing from Jacob. Consequently, two tribes descended from Joseph, whereas only one tribe descended from each of his brothers (see Gen. 47:31; 48:1, 5, 16).

When he died (ἀποθνήσκων)

Rend. when dying. It is quite superfluous to explain this as emphasizing the strength in contrast with the weakness of approaching death; or that, in the birth of Joseph's two sons before Jacob's death, Jacob discerned a monition to adopt them into the direct line of his own sons. The meaning is simply that these events took place in Jacob's last hours.

Blessed each (ἕκαστον εὐλόγησεν)

See Gen. 48:17-20. Each son received a separate and distinct blessing, although Joseph had expected only one common blessing for both. Jacob's discernment of faith appeared in this, as in the precedence assigned to the younger son.

top of his... According (to Gen. 47:31), Jacob leaned upon his bed. The two words (staff, bed), in Hebrew have exactly the same consonants. Old Testament Hebrew manuscripts were copied without vowels. Later Hebrew manuscripts between the sixth and ninth centuries A.D., took the word as bed. The LXX, in the third century B.C., rendered it staff, which seems more likely although both could be factual.

This is probably one of the most distinct blessing differences of the right hand and left hand in all the Bible. Joseph had brought both of his sons to be blessed by Jacob. Joseph deliberately placed Manasseh where he would get the right hand blessing, because he was the oldest son.

We see though, that God and Jacob had other plans. Jacob crossed his hands on purpose the Bible says wittingly, and gave Ephraim the right hand blessing. The word Ephraim means double fruit.

That is exactly what happened, Ephraim got the preferential blessing, or the double blessing. As we said above, the right hand blessing, was in fact, the spiritual blessing. Let us look again at these two very different blessings.

Gen. 48:13-17 “And Joseph took them both, Ephraim in his right hand toward Israel’s left hand, and Manasseh in his left hand toward Israel’s right hand, and brought [them] near unto him.” “And Israel stretched out his right hand, and laid [it] upon Ephraim’s head, who [was] the younger, and his left hand upon Manasseh’s head, guiding his hands wittingly; for Manasseh [was] the firstborn.” “And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day,” “The Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth.” “And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father’s hand, to remove it from Ephraim’s head unto Manasseh’s head.”

Gen. 48:18-20 “And Joseph said unto his father, Not so, my father: for this [is] the firstborn; put thy right hand upon his head.” “And his father refused, and said, I know [it], my son, I know [it]: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations.” “And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh.”

And worshipped leaning on the top of his staff (καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ)

From the lxx of Gen. 47:31. It seems to have been loosely included by our writer among the incidents of Jacob's last hours (ἀποθνήσκων), although it belongs to a different part of the narrative. The promise given by Joseph to remove his father's remains to the family sepulchre may have been regarded as preparatory to the blessing, or introduced in order to emphasize the devotional character of the entire proceeding. The words upon the head of his staff are from the lxx; the Hebrew being Jacob bowed himself upon the head of the bed. Comp. 1Kgs. 1:47. According to its vowel-points the same Hebrew word signifies either staff or bed. The lxx has chosen the former, and renders by ῥάβδος staff. According to the Hebrew, the meaning is that Jacob, having been sitting during the conversation, lay down when it was finished, probably overcome by weakness, and breathing a prayer as he fell back on his pillow.

We see in this that Joseph made the sign of the cross, when he touched the boys and blessed them. I truly believe that this is really saying that the law, which was first, was not the right hand blessing. The gift of grace, which was the younger, was the best blessing. God blesses whom he will, when He will.

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. So did Jacob in regard to Joseph’s sons, which was for him an act of faith in his old age. The readers here too are to maintain their worship right to the end of life, persevering in faith in the future that God had foretold.

Hebrews 11:22 “By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.”

Joseph, when he... Joseph—faith’s authority (Gen. 50:22-26).

Joseph spent all his adult life in Egypt, and even though he was a fourth-generation heir of the promise given to Abraham, he never returned to Canaan while he was alive. Yet, facing death, he still had faith that God would fulfill His promise and demonstrated that confidence by making his brothers promise to take his bones back to Canaan for burial (Gen. 50:24-25; Exo. 13:19; Jos. 24:32).

When he died (τελευτῶν)

Comp. Gen. 1:26, lxx. The verb means to finish or close, with life understood. Always in this sense in N.T. See Mat. 2:19; 9:18; Luke 7:2, etc. Never used by Paul. Rend. “when near his end.”

Made mention of (περὶ - ἐμνημόνευσεν)

See on Heb. 11:15. A.V. has remembered in marg. Remembered is appropriate here. Joseph on his death-bed remembered the promise of God to give the land of Canaan to the seed of Abraham (Gen. 12:7; 13:15; 15:7), and also the prediction to Abraham that his descendants should pass four hundred years in bondage in a strange land, and should afterward be brought out thence, Gen. 15:13, 15:14.

The departing of the children of Israel (τῆς ἐξόδου τῶν υἱῶν Ισραὴλ)

Ἔξοδος only here, Luke 9:31 (see) and 2Pet. 1:15 (see). Ὁι υἱοὶ Ἰσραὴλ is one of several phrases in N.T. denoting the chosen people. There are also house (οἶκος) and people (λαὸς) of Israel, and Israel of God, and Israel according to the flesh.

concerning his bones... Though Joseph spent most of his life in Egypt; his faith in God’s promises concerning the Promised Land of Canaan prompted him to order the return of his bones when the nation returned.

And gave commandment (καὶ ἐνετείλατο)

Καὶ and so; in consequence of his remembering the prophecy of the exodus. The verb indicates a specific injunction (ἐντολή). See on 1Tim. 6:14.

Joseph knew that the children of Israel were sojourners in a foreign land. He knew that sometime in the future, his people would return to the land God had promised Abraham as an inheritance for his descendants. Even though this would be a very long time later, Joseph made them take an oath to take his bones with them when they went to the Promised Land.

Gen. 50:24-25 “And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob.” “And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence.”

Exo. 13:19 “And Moses took the bones of Joseph with him: for he had straightly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.”

Jos. 24:32 “And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for a hundred pieces of silver: and it became the inheritance of the children of Joseph.”

Joseph too, nearing death, expressed confidence that God would in the future deliver the Israelites from Egypt. In similar fashion all believers should, in genuine faith, have confidence in the future of God’s people.

Verses 23-29: Moses (see Exo. chapters 1-15; Acts 7:17-36).

Hebrews 11:23 “By faith Moses, when he was born, was hid three months of his parents, because they saw [he was] a proper child; and they were not afraid of the king’s commandment.”

By faith Moses... When he... Amram and Jochebed—faith’s recognition (Exo. 2:2; 6:20; Acts 7:20).

Of his parents (ὑπὸ τῶν πατέρων αὐτοῦ)

Lit. by his fathers. Comp. Exo. 2:2. Πατέρες fathers, according to a late Greek usage, is employed like γονεῖς parents. Similarly, the Lat. patres and soceri, including both parents, or father and mother-in-law.

a proper child... Greek: asteios, pretty. Translated proper (Heb. 11:23) and fair (Acts 7:20). Meaning favored, in this case divinely favored (Acts 7:20, Exo. 2:2). The faith described here is that exercised by Moses’ parents, although it is unclear how much Moses’ parents understood about God’s plan for their child.

Proper (ἀστεῖον)

Only here and Acts 7:20, on which see. Rend. comely.

we're not afraid... They must have had some revelation from God on which to base their faith, for faith comes by God’s Word (Rom. 10:17).

Commandment (διάταγμα)

N.T.^o. Rend. mandate.

We find in the next few Scriptures that the Pharaoh of Egypt had ordered all the boy babies, born of the Hebrews to be killed at birth.

Exo. 1:16 “And he said, When ye do the office of a midwife to the Hebrew women, and see [them] upon the stools; if it [be] a son, then ye shall kill him: but if it [be] a daughter, then she shall live.”

Exo. 1:22 “And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.”

I will say here that the midwives were more afraid of God than they were of the Pharaoh and they refused to kill the children. If they were found out or if the parents went against Pharaoh and saved their child’s life; they would be killed.

This does not stop Moses’ mother and father. They hid Moses for as long as they could, and then they come up with a plan to have Pharaoh’s daughter find the child in the Nile River. They feel if this is her adopted child, he will not be killed.

Exo. 2:2 “And the woman conceived, and bare a son: and when she saw him that he [was a] goodly [child], she hid him three months.” This woman who had the child was Jochebed, the wife of Amram. Moses was raised in the palace as a son of the Pharaoh’s daughter, after she had taken him from the Nile.

The Pharaoh’s daughter actually named Moses. Moses means drawing out of the water.

With this transition to the life of Moses, the writer began to focus on the way faith confronts opposition and hostility, a subject familiar to his readers. It was by faith that Moses was hidden by his parents and his life was thus preserved. The phrase because they saw he was no ordinary child might be better read, because they saw he was a beautiful child. (Beautiful is the Gr. asteion, which occurs in the NT only here and in Acts 7:20, which also refers to Moses. Delighted by the precious gift of a son which God had given them, they evidently believed God had something better for this lovely baby than death. Not fearing Pharaoh’s edict, they kept him alive, and God rewarded their faith by their son’s illustrious career.

Hebrews 11:24 “By faith Moses, when he was come to years, refused to be called the son of Pharaoh’s daughter;”

Moses, when he... Moses—faith’s declaration:

1. Renounced sonship to Pharaoh's daughter and possible kingship of Egypt.

2. Chose affliction with God’s people instead of enjoying pleasures of sin (Heb. 11:25).

3. Esteemed the reproach of Christ greater than riches of Egypt (Heb. 11:26).

4. Had his eyes fixed upon the reward of renouncing sin for Christ (Heb. 11:26).

refused to be... Greek: arneomai. Translated refused (Heb. 11:24; Acts 7:35) and deny 26 times (Mat. 10:33; 27:1-66:70-72; 1Tim. 5:8; 2Tim. 2:12; etc.). He rejected sonship and kingship on earth to gain the same things in heaven.

Moses refused the fame he could have in Egypt if he would have capitalized on his position as the adopted son of Pharaoh’s daughter (Exo. 2:10).

When he was come to years (μέγας γενόμενος)

Lit. having become great. Comp. lxx, Exo. 2:11. Often in the phrase μικροὶ καὶ μεγάλοι small and great; young and old. See Acts 26:22; Heb. 8:11; Rev. 11:8; 13:16, etc.

Acts 7:21-24 “And when he was cast out, Pharaoh’s daughter took him up, and nourished him for her own son.” “And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and in deeds.” “And when he was full forty years old, it came into his heart to visit his brethren the children of Israel.” “And seeing one [of them] suffer wrong, he defended [him], and avenged him that was oppressed, and smote the Egyptian:”

We find in these Scriptures above and in the ones in Exodus that Moses, like many adopted children in our day, try to find their natural parents. Moses was raised as an Egyptian, but he knew his heritage. He wanted to be one of the Hebrews of whom he was born.

When Moses saw one of the Egyptians persecuting one of his Hebrew brothers, Moses killed the Egyptian. This is when Moses left Egypt and went to the desert where he would later meet God.

In a classic presentation of the way faith chooses between the attractive but temporary pleasures of sin and the prospect of disgrace for the sake of Christ, the writer showed Moses to be a real hero of faith who had an intelligent regard for the eschatological hopes of the nation of Israel.

Hebrews 11:25 “Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;”

to suffer affliction... Greek: sungkoucheo, to endure ill-treatment, wrong, hurt, or injury with another. Used only here.

To suffer affliction with (συνκακουχεῖσθαι)

N.T.^o , ^olxx, ^oClass. The verb κακουχεῖν to treat ill, Heb. 11:37; 13:3; lxx, 1Kgs. 2:26; 11:39. Rend. to be evil entreated.

with the people... Moses would have sinned had he refused to take on the responsibility God gave him regarding Israel, and he had a clear and certain conviction that “God was granting them deliverance through him” (Acts 7:25). Moses repudiated the pleasures of Egypt.

Than to enjoy the pleasures of sin for a season (ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν)

Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoyment, see on 1Tim. 6:17. Πρόσκαιρος for a season, temporary, rare in N.T. ^olxx. Once in Paul, see 2Cor. 4:18.

You can plainly see that when given the choice, he chose to be a Hebrew, not an Egyptian.

Even with the prospect of disgrace for the sake of Christ, the writer showed Moses to be a real hero of faith who had an intelligent regard for the eschatological hopes of the nation of Israel.

Hebrews 11:26 “Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward.”

the reproach of... Moses suffered reproach for the sake of Christ in the sense that he identified with Messiah’s people in their suffering (verse 25). In addition, Moses identified himself with the Messiah because of his own role as leader and prophet (12:2; Deut. 18:15; Psm. 69:9; 89:51).

Esteeming the reproach of Christ (ἡγησάμενος τὸν ὀνειδισμὸν τοῦ Χριστοῦ)

The participle gives the reason for his choice of affliction instead of sin: since he esteemed. The reproach of Christ is the reproach peculiar to Christ, such as he endured. The writer uses it as a current form of expression, coloring the scripture of Moses with a Christian tinge. Comp. Rom. 15:3; Heb. 13:13; 2Cor. 1:5; Col. 1:24; Phlp. 3:14; 1Pet. 4:14. The phrase is applied to Moses as enduring at the hands of the Egyptians and of the rebellious Israelite's the reproach which any faithful servant of God will endure, and which was endured in a notable way by Christ.

Christ greater riches... Moses had a revelation of the coming Messiah and looked forward to His day, as did Abraham (John 8:56).

Moses knew of the sufferings and glory of the Messiah (John 5:46; Acts 26:22-23; 1Pet. 1:10-12). Anyone who suffers because of genuine faith in God and for the redemptive gospel suffers for the sake of Christ (13:12-13; 1Pet. 4:14).

To be an Egyptian, would be to be of this world. Actually, what Moses has done when he turns his back on Egypt, is turn his back on the world to accept God. The Hebrews, even though they were not living the godly life, were still God’s chosen people.

Even the Egyptians knew that the Hebrews were followers of the true God. There are no riches in this world great enough to trade eternal life for.

He had respect unto (ἀπέβλεπεν εἰς)

N.T.^o. Lit. he looked away (from the treasures of Egypt, etc.) unto the recompense.

Jer. 9:23-24 “Thus saith the LORD, Let not the wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:” “But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.”

The readers also were to accept disgrace and reject the pleasures of sin, and they would do so if they, like Moses, anticipated their reward.

Hebrews 11:27 “By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible.”

he forsook Egypt... Moses—faith’s fearlessness. This refers to his contest with Pharaoh and the exodus from Egypt (Exo. 5:1-14:31). He feared not the visible king because he saw the Invisible One. Moses left Egypt for the first time when he fled for his life after killing the Egyptian slave master (Exo. 2:14-15). That time he did fear Pharaoh’s wrath. On the second occasion, he turned his back on Egypt and all that it represented. This leaving was not for fear of Pharaoh, so it is the one in view here.

He forsook Egypt (κατέλιπεν Ἄιγυπτον)

After he had killed the Egyptian, Exo. 2:15. Not in the general exodus. The historical order of events is preserved: the flight to Midian, the Passover, the Exodus, the passage of the Red Sea.

The wrath (τὸν θυμὸν)

Only here in Hebrews. See on John 3:36.

He endured (ἐκαρτέρησεν)

N.T.^o. Occasionally in lxx. Often in Class. He was stanch and steadfast.

as seeing him... Moses’ faith was such that he responded to God’s commands as though God were standing visibly before him. This was the basis for his loyalty to God, and it should be a believer’s example for loyalty (2Cor. 4:16-18).

As seeing him who is invisible (τὸν ἀόρατον ὡς ὁρῶν)

Since he saw, etc. The emphasis is on invisible, pointing back to the introductory definition of faith. The word is used of God, Col. 1:15; 1Tim. 1:17.

Moses left Egypt, I believe, in search of God. We know that the Scriptures tell us that Moses fled for fear the Pharaoh would find that he had killed an Egyptian and have Moses killed. Sometimes God allows adverse things to happen, to get us into a place He would have us to be. To fall from being the Pharaoh’s grandson to a fugitive from the law, would really humble a person.

We are told in Scriptures that Moses was the humblest man that ever lived. Moses would go into this desert place to find refuge, but here he would meet God. Moses would be in this desert for 40 years (time of testing). In those 40 years, Moses would become a different man than the man who had lived in the Pharaoh’s house. He would be a humble shepherd.

God appears unto Moses in a burning bush and gives him the job of bringing his people out of Egypt to the Promise Land. Moses is obedient to God, goes back to Egypt and tells the Pharaoh to let God’s people go. After 10 plagues come on Egypt, the Pharaoh will finally consent and let the people go.

Moreover, at the time of the Exodus, Moses was undeterred by fear of the king’s anger.

Hebrews 11:28 “Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.”

he kept the... Moses—faith’s protection (Exo.12:1-51).

Kept the Passover (πεποίηκεν τὸ πάσχα)

Rend. hath instituted the Passover. The perfect tense indicates the continued significance of the service down to the time of writing. The phrase ποιεῖν τὸ πάσχα on N.T. only here and Mat. 26:18. The usual N.T. phrase is φαγεῖν τὸ πάσχα to eat the Passover. See Mat. 26:17; Mark 14:12; Luke 22:11. Ποιεῖν τὸ πάσχα unquestionably means to keep or celebrate the Passover, as Mat. 26:18; Exo. 12:48; Num. 9:2, 9:4, 9:6, 9:10, 9:13; Deut. 16:1: but the verb is elastic. The corresponding Hebrew verb עָשָֽׂה, among other meanings, signifies to create (Gen. 1:7; Gen. 2:2); to establish (Ecc. 2:5, 2:6, 2:8); to constitute (1Kgs. 12:31, 12:32); to make ready or prepare (Jdg. 13:15; to prepare as a sacrifice (Psm. 66:15). In all these instances it is rendered in lxx by ποιεῖν. In N.T. we find ποιεῖν ἄριστον or δεῖπνον to prepare a breakfast or dinner. Accordingly ποιεῖν may properly be used here of the instituting of the Passover. Moreover the two following clauses clearly indicate that the writer is referring to the original institution.

and the sprinkling.... The tenth plague was death to all the firstborn in the land of Egypt, who did not have the blood of the lamb over the door of the house. Moses told the Hebrews to take the blood of the lamb and put it over and around the entrance of their houses. When death came to each house, the people were spared in the houses where the blood of the lamb had been applied to the door facing.

The sprinkling of blood (τὴν πρόσχυσιν τοῦ αἵματος)

Πρόσχυσις affusion, N.T.^o , ^olxx, ^oClass. From προσχεῖν to pour on. In the post-Exodus legislation, the blood which, in the original institution, was sprinkled on the doorposts and lintels (Exo. 12:22), was thrown upon the altar (Deut. 16:6), and προσχεῖν in lxx is used of this act almost without exception. See Exo. 24:6; 29:16; Lev. 1:5, 1:11; 3:2, 3:8, 3:13, etc.

lest he that... Death passed over the Hebrew families, protected by the blood of the lamb. This passing over of death would be remembered throughout all generations by the Hebrews as the Passover. All the firstborn of Egypt lost their life, because they were not covered by the blood of the lamb.

Lest he that destroyed the first-born should touch them (ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωρότοκα θίγῃ αὐτῶν)

Rend. that the destroyer of the first-born should not touch them, a rendering which brings out more sharply the preventive purpose of the sprinkling of blood. Ὀλοθρεύειν to destroy, N.T.^o , ^oClass. Ὁ ὀλοθρεύων is used in the narrative of Exo. 12:23 for the destroying angel. The kindred noun ὀλοθρευτής destroyer (^olxx, ^oClass.) occurs in 1Cor. 10:10 of the plague in Num. 16:46-50. For θίγῃ should touch, see on Col. 2:21.

Moses believed God. Moses instructed these Hebrews exactly the way that God had told him. The faith of Moses in God is why he did it.

By keeping the Passover, which included the sprinkling of blood, the nation avoided God’s judgment. In the same way, the readers should not be afraid of human wrath and should maintain their separateness from the surrounding world. They should persist in the worship experience made possible by the blood of the New Covenant. If they would do so, they would not fall under divine retribution (cf. Heb. 10:19-31).

Hebrews 11:29 “By faith they passed through the Red sea as by dry [land]: which the Egyptians assaying to do were drowned.”

they passed through... Israel—faith’s preservation (Exo. 14:15-31; 15:1-27).

Passed through (διέβησαν)

Only three times in N.T. See Luke 16:26; Acts 16:9. The simple Βαίνην does not occur in N.T.

When they first reached the shores of the Red Sea, the people feared for their lives (Exo. 14:11, 21). But upon hearing Moses’ pronouncement of God’s protection (Exo. 14:13-14), they went forward in faith.

The Red Sea (τὴν Ἐρυθρὰν θάλασσαν)

Called by the Israelite's the sea, Exo. 14:2, 14:9, 14:16, 14:21, 14:28, etc., and, specially, the sea of Suph (sedge, seeds). In lxx always as here except Jdg. 11:16, where it is θάλασσα Σὶφ i.e. Suph. By the Greeks the name was at first applied to the whole ocean from the coast of Ethiopia to the island of Taprobana or Ceylon. Afterward, when they learned of the existence of an Indian Ocean, they applied the name merely to the sea below Arabia, and to the Arabian and Persian gulfs.

After Pharaoh had let the Hebrews go, he changed his mind and followed after them to kill them. He trapped them at the Red sea. It appeared that everyone would die, but God opened the Red sea and the Hebrews crossed over on dry land. The Egyptians followed the Hebrews into the Red sea and the sea drowned the Egyptians.

Which the Egyptians assaying to do (ἧς πεῖραν λαβόντες οἱ Αιγύπτιοι)

The A.V. has assaying, according to the older English usage. Assay is now chiefly used of the testing of precious metals; but in the sense of try it is found in Piers Ploughman, Gower, Chaucer, Shakespeare. Lit. of which (sea) the Egyptians having taken trial. The phrase πεῖραν λαμβάνειν to take trial occurs also in lxx, Deut. 28:56. In N.T. only here and Heb. 11:36.

Were drowned (κατεπόθησαν)

Lit. were drunk down. See on Mat. 23:24. Comp. lxx, Exo. 15:4, and in N.T. 1Cor. 15:54; 2Cor. 2:7; 5:4.

Exo. 14:13-14 “And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever.” “The LORD shall fight for you, and ye shall hold your peace.”

Exo. 14:16 “But lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry [ground] through the midst of the sea.”

Exo. 14:21-30 “And Moses stretched out his hand over the sea; and the LORD caused the sea to go [back] by a strong east wind all that night, and made the sea dry [land], and the waters were divided.” “And the children of Israel went into the midst of the sea upon the dry [ground]: and the waters [were] a wall unto them on their right hand, and on their left.” “And the Egyptians pursued, and went in after them to the midst of the sea, [even] all Pharaoh’s horses, his chariots, and his horsemen.” “And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,” “And took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.” “And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen.” “And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea.” “And the waters returned, and covered the chariots, and the horsemen, [and] all the host of Pharaoh that came into the sea after them; there remained not so much as one of them.” “But the children of Israel walked upon dry [land] in the midst of the sea; and the waters [were] a wall unto them on their right hand, and on their left.” “Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore.”

This needs no further explanation.

The readers could also look forward to victory over their enemies (cf. Heb. 1:13-14). They could learn from the destruction of the Egyptians.

Hebrews 11:30 “By faith the walls of Jericho fell down, after they were compassed about seven days.”

By faith the... Israel—faith’s miracle (Jos. 6:1-27).

The people did nothing militarily to cause the fall of Jericho; they simply followed God’s instructions in faith (2Cor. 10:4).

We have been looking at the great men of the Bible, and what made them great. It seems that in every situation it is their faith that makes them great. They are not like most men, but they have more faith than their fellows. We see in this verse above an act of faith that seems so foolish to an outsider.

The children of Israel were to march around the city wall one time each day for 6 days. On the seventh day, they were to walk around 7 times. They were promised if they did exactly as God had told them the walls of the city would fall down.

Compassed about (κυκλωθέντα)

Comp. Luke 21:20; John 10:24. ^oP.

Jos. 6:3-5 “And ye shall compass the city, all [ye] men of war, [and] go round about the city once. Thus shalt thou do six days.” “And seven priests shall bear before the ark seven trumpets of rams’ horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets.” “And it shall come to pass, that when they make a long [blast] with the ram’s horn, [and] when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him.”

Remember that here was a lot of people marching around those walls. What a shout this would be. Seven means spiritually complete. It is very important that they did not vary at all in the instructions that God had given them and the walls did fall down.

Jos. 6:20 “So the people shouted when [the priests] blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.”

The Ark of the Covenant with them represented the fact that God was with them, even leading them. If God is for us we should not fear. He is our Refuge. We need no worldly weapons to win the war.

2Cor. 10:4-5 “(For the weapons of our warfare [are] not carnal, but mighty through God to the pulling down of strong holds;)” “Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ;”

Our weapon is the two-edged Sword (the Bible), the Word of God.

The collapse of the walls of Jericho what triumphs faith can win over its adversaries.

Hebrews 11:31 “By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace.”

the harlot Rahab... Greek: porne. Translated harlot (Heb. 11:31, Mat. 21:31-32; Luke 15:30; 1Cor. 6:15-16; Jas. 2:25; Rev. 17:5) and whore (Rev. 17:1, 17:15-16; 19:2).

The harlot Rahab (Ῥαὰβ ἡ πόρνη)

See Joshua 2; Jos. 6:17, and comp. Jas. 2:25. Rahab's occupation is stated without mincing, and the lodging of the spies at her house was probably not a matter of accident. Very amusing are the efforts of some earlier expositors to evade the fact of a harlot's faith, by rendering πόρνη landlady.

Rahab perished not... Rahab—faith’s deliverance (Jos. 2:1, 2:9, 2:11; 6:23; Mat. 1:5; Jas. 2:25).

Perished not with (οὐ συναπώλετο)

N.T.^o. In lxx see Num. 16:26; Psm. 25:9; 27:3.

Rahab had taken her place on the side of God. God will not forget those who fight for Him. We see the reward that Rahab and her family received because she befriended God’s spies.

Jos. 6:23 “And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.”

Them that believed not (τοῖς ἀπειθήσασιν)

Rend. them that were disobedient. Simple disbelief is expressed by ἀπιστεῖν, ἀπιστία: disbelief as it manifests itself in disobedience, by ἀπειθεῖν. Ἁπειθεῖν is ἀπιστεῖν on its active side. See on John 3:36, and comp. Heb. 3:18; 4:6, 4:11; Rom. 11:30, 11:32, contrasting with Rom. 11:20, 11:23. Ἁπειθεῖν here describes the failure to be persuaded that God had given the land to the Israelite's, and the consequent refusal to surrender Jericho. Rahab's faith is shown Jos. 2:9-11.

If, as seems probable, there were a few Gentiles in the church that received this letter, they could take comfort from the experience of the prostitute Rahab, a Gentile who was spared when Jericho was conquered.

When she had received the spies (δεξαμένη τοὺς κατασκόπους)

Rend. having received. For this sense of friendly reception as a guest see Luke 10:8, 10:10. Κατάσκοπος a spy, N.T.^o. lxx, Gen. 42:9, 42:11, 42:14; 1Sam. 26:4.

With peace (μετ' εἰρήνηνς)

The phrase only here and Acts 15:33. Quite often in lxx, as Gen. 15:15; 26:29; Exo. 18:23; Deut. 20:20; Jdg. 8:9. In N.T. ἐν εἰρήνῃ in peace (Acts 16:36; Jas. 2:16): εἰς εἰρήνην into peace (Mark 5:34; Luke 7:50; 8:48); both these very often in lxx. Rahab received the spies without enmity, and did not allow them to suffer harm from others.

Again, if, as seems probable, there were a few Gentiles in the church that received this letter, they could take comfort from the experience of the prostitute Rahab, a Gentile who was spared when Jericho was conquered.

Hebrews 11:32 “And what shall I more say? for the time would fail me to tell of Gideon, and [of] Barak, and [of] Samson, and [of] Jephthah; [of] David also, and Samuel, and [of] the prophets:”

And what shall... Question 15. Next, Heb. 12:7.

tell of Gideon... Gideon—faith’s miraculous victory (Jdg. 6:1-8:35).

and of Barak... Barak—faith’s triumph (Jdg. 4-5).

and of Samson... Samson—faith’s physical strength (Jdg. 13:1-16:31).

and of Jephthae... Jephthah—faith’s boldness (Jdg. 11:1-12:7).

of David also... David—faith’s utter reliance (1Sam. 17:32-51; 23:2, 23:11; etc.).

and Samuel... Samuel—faith’s integrity (1Sam. 3:18; 7:1-17; 8:1-3; 12:16-24).

To tell (διηγούμενον)

Lit. the time will fail me telling: if I tell. See on Mark 9:9, and comp. Mark 5:16; Luke 8:39; 9:10; Acts 9:27, and διήγησις narrative A.V. declaration, Luke 1:1. Gideon, etc. These names of the four judges are not enumerated in chronological order. Samuel is closely connected with David as in the history, but with τε καὶ as introducing the new order of the prophets.

All of the men listed in this verse held a position of power or authority, but none of them is praised for his personal status or abilities. Instead, they are recognized for what each one had accomplished by faith in God. They are not listed chronologically, but are listed in pairs with the more important member mentioned first (1Sam. 12:11).

See Judges chapters 6 to 9 (Gideon); 4, 5 (Barak); 13-16 (Samson); 11, 12 (Jephthah).

David is the only king mentioned in this verse. All the others are judges or prophets. David could also be considered a prophet (see 4:7; 2Sam. 23:1-3; Mark 12:36; 1Sam. 13:14; 16:1, 12; Acts 13:22).

of the prophets... Samuel was the last of the judges and the first of the prophets (1Sam. 7:15; Acts 3:24; 13:20). He anointed David as king (1Sam. 16:13), and was known as a man of intercessory prayer (1Sam. 12:19, 23; Jer. 15:1).

We find in this Scripture some men of great faith. Gideon was called of God to raise an army to fight God’s enemies. We find in Gideon, a reluctant soldier. Gideon did not feel that he was of family background capable of working for God. God chose him anyway. Gideon is well known for the fleece he laid before God.

Gideon was not sure that God was talking to him and he laid this fleece to be sure. It was God, and Gideon stopped doubting and agreed to fight the battle for God. There were over 32 thousand Israelites who came to fight on the side of the Lord. God had Gideon to send all of the fearful and unbelieving home.

At the end, there were only 300 men to come against this huge army of God’s enemies. God proved to Gideon and to all the world that just a few on the side of God are a multitude and can win any battle. God has directed them to participate in.

Jdg. 7:7 “And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the [other] people go every man unto his place.”

This tells it all. I can do anything that God has called me to do, regardless of the odds against it.

Phil. 4:13 “I can do all things through Christ which strengtheneth me.”

In the days of Barak, Deborah was a judge in the land. We will see in the next verses that Deborah and Barak fought for God and won the battle.

Jdg. 4:8-9 “And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, [then] I will not go.” “And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honor; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh.”

Jdg. 5:12 “Awake, awake, Deborah: awake, awake, utter a song: arise, Barak, and lead thy captivity captive, thou son of Abinoam.”

We find in the next name Samson. Samson, like many ministers, was not perfect, but his last act was to kill the enemies of God. His weakness was women. We all remember the story of how he was tricked and lost his hair.

The Philistines punched his eyes out and worked him like a farm animal. He became strong again as his hair grew out and he prayed to God to kill these enemies of God. We will see in the next verses what happened.

Jdg. 16:28-30 “And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes.” “And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left.” “And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life.”

Jdg. 11:1 “Now Jephthah the Gileadite was a mighty man of valor, and he was the son of an harlot: and Gilead begat Jephthah.”

Jdg. 11:32″So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands.” Jephthah made a rash vow and his daughter was killed for it.

Jdg. 12:7 “And Jephthah judged Israel six years. Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead.”

King David was the beloved of God. Next to Christ, it seems he was the most loved of God. David reigned in Israel for 40 years after the fall of Saul. One of the mighty things that David did was fighting Goliath. David was just a lad when he slew the giant Goliath in the name of the Lord. David was a valiant man of war. He fought against God’s enemies.

God loved David and even said that the only thing He had against David was killing Uriah for his wife Bathsheba.

1Kgs. 15:5 “Because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite.”

Samuel was a gift of God to his mother Hannah. She promised if God would give her a man child, she would give him to God all the days of his life. As soon as Samuel was weaned he was brought to Eli for training in the Lord’s ways. Samuel was one of the greatest judges.

God spoke to him personally and Samuel foretold of the fall of the house of Eli. Samuel was bold in speaking out against the idolatry of the people turning them back to Jehovah.

The prophets of old spoken of here are possibly Isaiah, Jeremiah. Elijah, Elisha, Daniel and others of this stature. The strength of these men in the face of death is one of the things that set them aside. They never faltered in their belief, even if it cost them their life. Many of them were called in their youth, and many were martyred for their belief in God.

Now we see the things that set these men aside from the others. Their valiant stand against evil is what set them aside from ordinary people. They believed God, and it was counted unto them for righteousness, like Abraham.

There were far too many heroes of faith for the writer to deal with them all in detail. Swiftly he mentioned the variegated accomplishments of some of them.

Hebrews 11:33 “Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions,”

Who through faith... Seventeen works of faith (Heb. 11:33-38):

1. It subdued kingdoms (Jos. 12:1-24; 2Sam. 8:1-18).

2. It worked righteousness (Gen. 15:6).

3. It obtained promises (Num. 14:30).

4. It stopped the mouths of lions (Dan. 6:1-28).

5. It quenched fire (Dan. 3:1-30).

6. It escaped swords (1Sam. 17:1-58; Exo. 18:4).

7. They were made strong (Heb. 11:11; Rom. 4:19).

8. They became valiant in battle (2Sam. 23:8-23; 1Sam. 14:13-15; Jdg. 7:1-25).

9. They put armies to flight (1Sam. 17:51).

10. Women had children resurrected (1Kgs. 17:17-24; 2Kgs. 4:18-37).

11. They endured torture (Gen. 39:20; Jdg. 16:21-31).

12. They endured mockings, scourgings, bonds, and imprisonments (Heb. 11:36; Gen. 39:20; Jer. 37:16; 38:6; 1Kgs. 22:27).

13. They suffered stonings (2Ch. 24:21).

14. They endured death by sawing (Heb. 11:37).

15. They suffered temptations (Gen. 39:1-17).

16. They suffered martyrdom by the sword (1Sam. 22:18; 1Kgs. 19:10).

17. They suffered wanderings and afflictions (Heb. 11:37-38; 2Kgs. 2:8, 2:13).

Through faith (διὰ πίστεως)

This formula is now substituted for the instrumental dative πίστει by faith. The reason for the change cannot perhaps be accurately formulated, but will be appreciated by one who feels the Greek idioms as better suiting the more general illustrations which follow.

subdued kingdoms,... Joshua, the judges, David and others.

Subdued kingdoms (κατηγωνίσαντο βασιλείας)

The verb N.T.^o , ^olxx, signifies fought down; overcame by struggle, as Barak, Judges 4; Gideon, Judges 7; Jephthah, Judges 11; David, 2 Samuel 5.

wrought righteousness,... Righteous kings like David, Solomon, Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.

Wrought righteousness (ἠργάσαντο δικαιοσύνην)

For the phrase comp. Acts 10:35. Referring not merely to their personal virtues, but to the public exercise of these as leaders, as 2Sam. 8:15; 1Chr. 18:14; 1Sam. 12:4. Faith showed itself in the association of righteousness with power. Comp. Isa. 9:7; 54:14; 1Kgs. 10:9.

obtained promises,... Abraham, Moses, David and Solomon.

Obtained promises (ἐπέτυχον ἐπαγγελιῶν)

The compounded preposition ἐπὶ has the force of upon: to light or hit upon. The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac.

stopped the mouths... Samson (Judges 14:5-6), David (1Sam. 17:34-35); Daniel (Dan. 6:22).

Stopped (ἔφραξαν)

The verb means to fence in; block up. Rare in N.T. See Rom. 3:19; 2Cor. 11:10, and comp. φραγμός a fence, Mat. 21:33; Eph. 2:14. Occasionally in lxx, as Job 38:8; Prov. 21:13; Zec. 14:5. The reference is no doubt to Daniel, Dan. 6:22; comp. 1Macc. 2:60.

Swiftly he mentioned the variegated accomplishments of some of them above.

Hebrews 11:34 “Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens.”

Quenched the violence... Shadrach, Meshach and Abednego (Dan. 3:19-30).

Quenched the violence of fire (ἔσβεσαν δύναμιν πυρός)

Rend. the power of fire. Reference to the three Hebrews, Daniel 3; comp. 1Macc. 2:59.

escaped the edge... David (1Sam. 18:4, 11; 19:9-10), Elijah (1Kgs. 19:1-3, 10), and Elisha (2Kgs. 6:15-19).

Edge of the sword (στόματα μαχαίρης)

Lit. mouths of the sword. See on Heb. 4:12. The plural edges indicates frequent assaults.

out of weakness... Ehud (Jdg. 3:12-30), Jael (Jdg. 4:17-24), Gideon (Jdg. 6:15-16; 7:1-25), Samson (Jdg. 16:21-30), and Hezekiah (Isa. 38:1-6; 1Cor. 1:27; 2Cor. 12:10).

Out of weakness (ἀπὸ ἀσθενείας)

Rend. from weakness. For the sense of ἀπὸ from, see Luke 5:15. The meaning is not confined to sickness, as in the case of Hezekiah (2Kgs. 20; Isa. 38). The main reference is probably to Samson, Jdg. 16:28 ff.

These were just ordinary people like you and me who had an extraordinary amount of faith in God. They believed, if God asked them to do something, they could do it. Where are our believers like this today?

The armies of the aliens (παρεμβολὰς ἀλλοτρίων)

Omit both the's in translation. For παρεμβολὰς see on Acts 21:34. Very often in lxx. Aliens, foreign foes or invaders.

Swiftly he mentioned the variegated accomplishments of some of them.

Hebrews 11:35 Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection:

Women received their... The widow of Zarephath (1Kgs. 17:22), and the women of Shunem (2Kgs. 4:34).

Women

The recorded raisings from the dead are mostly for women. See 1Kgs. 17:17 ff.; 2Kgs. 4:17 ff. Comp. Luke 7:11 ff.; John 11; Acts 9. The reference here is to the first two.

Raised to life again (ἐξ ἀναστάσεως)

Rend. by a resurrection; and for the force of ἐξ comp. Rom. 1:4.

others were tortured... The word indicates that they were beaten to death while strapped to some sort of rack.

Were tortured (ἐτυμπανίσθησαν)

N.T.^o. lxx once, 1Sam. 21:13. Originally to beat a drum τύμπανον. Hence to beat, to cudgel. The A.V. of 1Sam. 21:13, describing the feigned madness of David, renders ἐτυμπάνιζεν he scrabbled on the doors of the gate, meaning that he beat the doors like a madman. Τύμπανον means a drum or a drumstick; hence a cudgel; so Aristoph. Plut. 476, where it is associated with κύφων a pillory. Comp. 2Macc. 6:19, 28. The meaning here is, were beaten to death with clubs, the word being used to represent cruel torture in general.

Not accepting deliverance (οὐπροσδεξάμενοι τὴν ἀπολύτρωσιν)

For the verb, see on Heb. 10:34. The τὴν deliverance offered at the price of denying their faith. See 2Macc. 6:21-27.

A better resurrection... (see 9:27). The deliverance from certain death or near death would be like returning from the dead, but would not be the promised resurrection. This was especially true of those who had died and were raised.

A better resurrection (κρείττονος ἀναστάσεως)

Better than a resurrection like those granted to the women above mentioned, which gave merely a continuation of life on earth. Comp. 2Macc. 7:9, 14.

The first time they were raised from the dead was merely resuscitation, not the true and glorious final resurrection (Dan. 12:2; Mat. 5:10; Jas. 1:12).

Even these women who received their dead raised to life, were operating in an overwhelming amount of faith.

Rom. 8:17 “And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.”

Many men and women who would not deny Christ, died for their belief. The wonderful promise to all who suffer for Christ is that we will reign with Him.

1Cor. 4:12 “And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it:”

Mat. 5:11 “Blessed are ye, when [men] shall revile you, and persecute [you], and shall say all manner of evil against you falsely, for my sake.”

Mat. 5:44 “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;”

Luke 6:28 “Bless them that curse you, and pray for them which despitefully use you.”

If we are to be like our leader, Jesus Christ, then we will be all the above. We are not better than our master.

At the climax of this list stand women who received back their dead, raised to life again — a truly superlative victory of faith which does not allow death to defeat it (cf. 1Kgs. 17:17-24; 2Kgs. 4:17-37).

In a swift transition of thought, the writer moved from faith’s obvious triumphs to what seemed to be its defeats. But these defeats were only apparent, not real. Those who were tortured and refused to be released did so because they knew their sufferings would lead to a richer and better resurrection experience.

Hebrews 11:36 “And others had trial of [cruel] mockings and scourgings, yea, moreover of bonds and imprisonment:”

Of cruel mockings (ἐμπαιγμῶν)

N.T.^o , ^oClass. Rare in lxx. Cruel is an insertion of A.V. Rend. of mockings. Ἐμπαιγμονὴ mockery ^olxx, Class. is found 2Pet. 3:3; and ἐμπαίκτης mocker or scoffer, 2Pet. 3:3; Jude 1:18. Ἑμπαίζειν to mock is quite frequent in the Synoptic Gospels and occurs also in lxx.

They are... Joseph (Gen. 39:20), Micaiah (1Kgs. 22:27), Elisha (2Kgs. 2:23), Hanani (2Chr. 16:10), Jeremiah (Jer. 20:1-6; 37:15), and others (2Chr. 36:16).

Paul himself, was the very best example of suffering all these persecutions except for Jesus. These are nothing compared to the wonderful things God has planned for us in heaven.

So, the readers might also endure suffering staunchly and expect reward in the future world.

Hebrew 11:37 “They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented;”

They were stoned... The prophet Zechariah (son of Jehoiada) was killed in this fashion (2Chr. 24:20-22; Mat. 23:35).

They were stoned (ἐλιθάσθησαν)

A characteristic Jewish punishment. See 2Chr. 24:20; Mat. 23:37; John 10:31; Acts 5:26; 7:59; 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Heb. 12:20.

were sawn asunder... According to tradition, this was the method Manasseh employed to execute Isaiah.

Were sawn asunder (ἐπίσθησαν)

N.T.^o. As Isaiah, according to tradition.

Were tempted (ἐπειράσθησαν)

If the reading is correct, which seems probable, the reference is probably to inducements offered them to abandon their loyalty to God. It has seemed to many out of place, because occurring in the midst of a list of different forms of violent death.

slain with the... Uriah the prophet died in this fashion (Jer. 26:23; 1Kgs. 19:10). However, the expression here may refer to the mass execution of God’s people; several such incidents occurred during the time of the Maccabees in the 400 years between the Old and New Testaments.

wandered about in... Many of God’s people suffered from poverty and persecution (Psm. 107:4-9).

We know that history tells us, that Isaiah was sawed in two for belief in God. We also know that John the Baptist was beheaded for his belief. If you look at the true followers of God in the Bible, nearly all of them were under terrible persecution for their belief in the Father God or Jesus Christ.

Indeed, all manner of physical suffering (Heb. 11:36-37, 11:38 cite about a dozen kinds of persecution) has been endured by people of faith, as well as ostracism from their homes and countries, treatment that the readers might also have to endure.

Hebrews 11:38 “(Of whom the world was not worthy:) they wandered in deserts, and [in] mountains, and [in] dens and caves of the earth.”

Of whom the world was not (ὧν οὐκ ἦν ἄξιος ὁ κόσμος)

This clause falls into the series of participles which precedes it; the form of the relative sentence being adopted because of the lack of a proper participial phrase to express the statement. At the same time, it prepares the way for the following clause in which the participial construction is resumed. Rend. they went about in sheepskins and goatskins, being destitute, afflicted, evil-entreated, men of whom the world was not worthy, wandering in deserts, etc. By the world κόσμος is not meant the corrupt world, as in John and Paul (see on Heb. 11:7), but the world considered as an economy which was unworthy of these, because ruled by sense and not by faith. Their plane of life was higher.

End Times Revealed

Sunday, August 20, 2023

Hebrews Chapter 11 Part Two

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