Verse by Verse

23 By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s command.

24 By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter,

25 choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin,

26 esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward.

27 By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible.

28 By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them.

29 By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned.

by faith (v.23) — of Moses’ parents

beautiful (v.23) — physically attractive, but also in the sense that God had a purpose for him (Acts 7:20)

king’s command (v.23) = mandate — that all male children were to be killed

son of Pharaoh’s daughter (v.24) — and probably heir to the throne

choosing (v.25) — choosing as a single and definite act (Exodus 2:11)

people of God (v.25) — it was this, and not just that they were his people, that prompted Moses’ choice

esteeming (v.26) — a single and definite act

reproach of Christ (v.26) — the reproach that Christ endured

looked (v.26) = fixed his gaze upon

Christ (v.26) — Moses knew of the Messiah (Deuteronomy 18:15). Moses didn’t understand what the Messiah would do, or anything except that God would sent a Prophet. It is the writer of Hebrews who connects Moses’ experience with that of Christ.

17 By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son,

18 of whom it was said, “In Isaac your seed shall be called,”

19 concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense.

20 By faith Isaac blessed Jacob and Esau concerning things to come.

21 By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.

22 By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones.

Isaac was the son through whom God’s promises would be kept, but Abraham had such faith in God that he was willing to sacrifice him (v.17-18)

tested (v.17) — to prove his character and faith

The word “tried” is the translation of peirazo which means “to put to the test.” Here it refers to the act of God putting Abraham to the test in order to prove his character and the steadfastness of his faith. The construction in the Greek makes it clear that while the testing of Abraham was still in progress, he had already offered up his son, that is, before the trial had come to an issue, by the act of his obedient will, through faith in God. Abraham met the test through faith before there was any visible evidence of God’s intervening hand. Abraham fully expected to offer his son as a sacrifice, and as fully expected God to raise his body from the dead out of the ashes of the burnt sacrifice. He reasoned that since God promised him a line of ancestry through Isaac, He would have to do that. And he had faith to believe that God would do so. Vincent explains the words “Also he received him in a figure,” as follows: “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.” — Wuest, page 204.

concluding (v.19) — made up his mind after considering the facts, that God could raise Isaac from the dead

figurative sense (v.19) — Abraham’s offering of his son and receiving him back was a figure of God offering His Son and receiving Him back.

Isaac blessed Jacob and Esau (v.20) — Genesis 27:1-28:5. The blessing involved deceit, but Isaac operated in faith. Isaac later confirmed the blessing.

concerning (v.20) = lit. “and that concerning” — emphasizing things beyond the lifetimes of Jacob and Esau

sons of Joseph (v.21) — Genesis 48:17-20

staff (v.21) — The staff was necessary because of the lameness of Jacob given as God’s reminder of His promises on the night Jacob wrestled with the Lord at Peniel (Genesis 32:24-32).

Joseph died in Egypt (v.22) but had faith in God’s promise that his people would return to the land. (Genesis 50:25; Exodus 13:19; Joshua 24:32)

made mention (v.22) = remembered — Genesis 15:13-14

Issac’s, Jacob’s and Joseph’s examples of faith all occurred at the time of death.

11 By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised.

12 Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude — innumerable as the sand which is by the seashore.

13 These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth.

14 For those who say such things declare plainly that they seek a homeland.

15 And truly if they had called to mind that country from which they had come out, they would have had opportunity to return.

16 But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them.

Sarah’s first response to the news that she would conceive was to laugh (Genesis 18:10-15)

also (v.11) — along with Abraham

and she bore a child (v.11 ) — not in the oldest manuscripts

past the age (v.11) — She was 90 and had had no children.

him as good as dead (v.12) — Abraham

these (v.13) — Abraham and all those of his descendants mentioned in verse 9 who never saw the land as God had promised it. They all died in faith that the promise given to them would be kept.

in faith (v.13) = according to faith. They died under the regime of faith, not of sight

afar (v.13) — in time, not distance

were assured of them (v.13) — not in the best manuscripts

embraced (v.13) — greeted, as a seaman greets his home country when he’s still far off-shore

strangers and pilgrims (v.13) — Genesis 23:4; 47:9

The point of verse 14 is that those who say they are sojourners and pilgrims imply that they seek a home.

called to mind that country (v.15) — Ur — They could have returned to Ur and not been pilgrims. They didn’t, and so we can be sure Ur wasn’t the country spoken of in verse 14.

now (v.16) — logical, not temporal. desire (v.16) = reach for eagerly

called (v.16) — God wasn’t ashamed, because of their faith, to be called “the God of Abraham, Isaac and Jacob.”

The point of this section of the book of Hebrews is to tell Tribulation Israel that although their situation looks like a dead end, they need to die in faith, for theirs is the better country with the better promises, the kingdom into which they will resurrect, if they faint not.

No one in any Old Testament book thought about dying and going to heaven, just as most Jewish people you meet today do not even believe there is a heaven. The oldest of the Bible’s books declares that: For I know that my redeemer liveth, and that He shall stand at the latter day upon the earth (Job 19:25).

There is a reason for that. Going to heaven after death is a Pauline truth reserved for the church which is Christ’s body. (2 Corinthians 5:6, 8; Ephesians 1:3; Colossians 3:2).

“Thy kingdom come” was Christ’s promise to Israel whereby the heavenly kingdom was to come to earth (Revelation 21:2), resulting in “They will de done in earth, as it is in heaven” (Matthew 6:10).

While the Body of Christ is headed for heavenly places, and that according to the revelation of the mystery, it would be right to note that the focus of the prophetic program always has been the better country spoken of here: And in the days of these kings the God of heaven will set up a kingdom which shall never be destroyed; and the kingdom shall not be left to other people; it shall break in pieces and consume all these kingdoms, and it shall stand forever (Daniel 2:44). — McLean, pages 159-160.

8 By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going.

9 By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise;

10 for he waited for the city which has foundations, whose builder and maker is God.

obeyed when he was called (v.8) = lit. “while he was being called … obeyed.”

called to go out (v.8) — from Ur of the Chaldees (Genesis 11:31; 12:1). He left his family and friends to travel alone to a place he’d never been and didn’t know how to get to, where he knew nobody — because God told him to.

not knowing (v.8) = not fixing his thoughts on — not concerned with

dwelt (v.9) = migrated, sojourned — He was a transient, without rights of citizenship. The only property Abraham owned in Canaan was his burial plot at Machpelah (Genesis 23:1-20)

promise (v.9) = lit. “the promise”

Isaac and Jacob (v.9) — mentioned here because they too dwelt in Canaan as sojourners

waited (v.10) = eagerly expected

Both the words “city” and “foundations” are preceded by the definite article in the Greek text. Abraham looked for the city which had the foundations. He was looking for the heavenly Jerusalem. The idea of the heavenly Jerusalem was familiar to the Jews. See Hebrews 12:22, 13:14; Galatians 4:26. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 202.

builder (v.10) = craftsman, architect

maker (v.10) = framer, builder

There is no mention here of Abraham’s failures — the stop in Haran, nor yet the fact that he did not immediately separate himself from his kindred, but that actually his father seems to have taken the initiative in this first step. But the faith that led to the entire movement was that of Abraham, to whom God had revealed Himself in Ur of the Chaldees. According to the statement of Joshua, there can be little doubt that Abraham’s family was idolatrous. He said, “Your fathers dwelt of old on the other side of the flood, Terah, the father of Abraham, and the father of Nachor, and they served other gods” (Joshua 24:2). But it was to a young man brought up in these circumstances that the living God revealed Himself, and from that moment faith sprang up in Abraham’s soul. — Studies in the Epistle to the Hebrews, by H.A. Ironsides, page 137.

7 By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith.

Noah’s faith was demonstrated by his building of the ark (1 Peter 3:20).

God told Noah to build the ark when he had never seen rain.  (Genesis 2:5)

fear — not dread, but reverence for God — awe, circumspection

saving (here) — future blessing

condemned the world — Noah’s faith, in contrast to the mocking unbelief, condemned the world. They had the truth before them because of Noah’s faith and warning, but they rejected it.

became heir = took into possession, became owner — He possessed righteousness according to (consistent with) faith.

5 By faith Enoch was taken away so that he did not see death, “and was not found, because God had taken him”; for before he was taken he had this testimony, that he pleased God.

6 But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.

Enoch (v.5) — Enoch lived sixty-five years, and begot Methuselah. After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. So all the days of Enoch were three hundred and sixty-five years. And Enoch walked with God; and he was not, for God took him (Genesis 5:21-24).

taken (v.5) = transposed, transferred — in this case, from earth to heaven

Before Enoch’s translation, God made it clear that Enoch walked with Him. (v.5)

pleased (v.5) = walked with

Enoch didn’t have faith that he would be translated. He had faith that pleased God and was, therefore, translated.

Enoch prophesied of coming judgment but was not on earth to see it. Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints, to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds which they have committed in an ungodly way, and of all the harsh things which ungodly sinners have spoken against Him” (Jude 1:14-15).

believe (v.6) — tense indicates a decisive act, once for all

seek (v.6) = seek after, diligent seeking

⁴ By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks.

a more excellent sacrifice — by shedding blood, Abel acknowledged that he was a sinner and that the righteous punishment for sin was death

through which — by the sacrifice, it was seen that Abel was righteous

gifts — plural — Abel regularly brought sacrifices

God bore witness to the efficacy of Abel’s sacrifice because he came to God in the appointed way. He had faith in God’s revelation concerning sin and the need for a substitution.

speaks — by example or that salvation is through blood (Hebrews 12:24). Jesus’ blood is better than Abel’s (Romans 5:9)

And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the LORD. Abel also brought of the firstborn of his flock and of their fat. And the LORD respected Abel and his offering, but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell (Genesis 4:3-5).

¹ Now faith is the substance of things hoped for, the evidence of things not seen.

² For by it the elders obtained a good testimony.

³ By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible.

substance (v.1) = foundation, the ground on which one builds hope, assurance — of future hopes — Faith makes our hope a fact, not just an expectation.

evidence (v.1) = proof which results in conviction — of present realities — Faith proves that unseen things exist.

Faith gives us assurance of things to come and confidence in our present circumstances — because it’s based on the Word of God — whereas our own senses can betray us, God never will.

Verse one isn’t a definition of faith but a statement of its working.

elders (v.2) — those referred to in the rest of the chapter

good testimony (v.2) = “bore witness to” — God bore them witness that their faith gave the victory over obstacles.

understand (v.3) = discern

worlds (v.3) — the physical world in time — time and space

framed (v.3) = made fit, prepared

word (v.3) = utterance (rhema) as opposed to “logos” which is inward will expressed — refers to the utterance of God, not the Son of God

Faith is taking God at His word. Nobody was here to witness creation but we know how it happened (v.3) because God told us.

There is still an unseen force that does not submit itself to experimental science, and this is the object of faith. — Wuest, page 196.

The individuals listed in Hebrews 11 span all the dispensations between Conscience and Law (Human Government and Promise).

A study of the Gospels discloses the fact that the Judaism of the first century was not the supernatural system given by God whereby the sinner was given a salvation in answer to his faith in the Offering for sin which God would some day set forth, the animal sacrifice he offered being an outward testimony of his inward faith in the Sacrifice it symbolized. The Judaism of that day was an ethical cult. It taught salvation by works. The sacrifices were a mere form on the altars of Judaism.

It was therefore necessary for the writer to prove to this Jew that salvation was by faith, not works. He does this in 11:1-12:2, basing his proof on the Old Testament Scriptures this Jew professed to believe. He first defines faith (11:1-3). Then he illustrates the efficacy of faith by using examples of First Testament saints (11:4-40). Finally, he exhorts to the act of faith (12:1-2). — Wuest, page 192.

³² But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings:

³³ partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated;

³⁴ for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven.

³⁵ Therefore do not cast away your confidence, which has great reward.

³⁶ For you have need of endurance, so that after you have done the will of God, you may receive the promise: 

³⁷ “ For yet a little while, and He who is coming will come and will not tarry.

³⁸ Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him.”

³⁹ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul.

recall (v.32) — habitually

illuminated (v.32) — enlightened by the Holy Spirit (Acts 2:13; Hebrews 2:4; 6:4)

The writer appeals to their faith in past afflictions to encourage the Jews to be faithful in their current afflictions.

spectacle (v.33) = lit. “to bring upon the stage” — exposed by shame or by shameful treatment. The Greek is theatrizo from which we get “theater.”

reproaches (v.33) = contemptuous defamation

tribulations (v.33) = pressure — what weighs down the spirit

companions (v.33) — they suffered from seeing others persecuted and from helping them (financially?)

me in my chains (v.34) — probably should be “them that were in bonds”

goods (v.34) = possessions — they lost their possessions

knowing (v.34) — from experience

in heaven (v.34) — not in the best manuscripts (perhaps added by a translator who was trying to make this apply to Christians and not just believing Jews)

confidence (v.35) = freedom in speaking, cheerful courage

patience (v.36) = lit. “to remain under” — so, remain under persecution and don’t seek to escape it by returning to Judaism.

receive (v.36) = receive and carry away for use and enjoyment

Verse 37 is a quote from Habakkuk 2:3 — He refers to Christ

He who is coming (v.37) = lit. “the Coming One” (Revelation 1:8)

a little while (v.37) = lit. “for yet a little — a very little — while”

the just shall live by faith (v.38) — Habakkuk 2:4; Romans 1:17; Galatians 3:11

draws back (v.38) — with the sense of a deliberate action

we (v.39) — emphatic

perdition (v.39) — not “loss of being” but “loss of well-being”

saving (v.39) = obtaining, gaining, possessing

Terrible sufferings are in store for those who find themselves in Daniel’s seventieth week, the time of Jacob’s trouble. Unable to buy or sell (Revelation 13:17), these people endure a great flight of afflictions just as Christ had forewarned in Matthew chapters 24 and 25.

The Hebrew Tribulation epistle of James is replete with similar warnings (James 1:11; 2:5-6, 15-17; 5:1-3).

Their afflictions were so severe that one of their leaders was stoned to death (Acts 7:60), the twelve tribes were scattered (Acts 8:1) and there was little doubt but that the the times prophesied by Joel (Acts 2:16-17) were taking place. — McLean, page 149.

²⁶ For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins,

²⁷ but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries.

²⁸ Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses.

²⁹ Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?

³⁰ For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The LORD will judge His people.”

³¹ It is a fearful thing to fall into the hands of the living God.

Commentaries deal with this passage by saying it’s hypothetical or only for Jews (although they apply the rest of the book to us) or that it’s referring to those who profess faith but don’t really believe. I’m not convinced by any of these views. I think it’s written to Jews who were saved in the early Acts period and had the Spirit written on their hearts in the kingdom sense. Israel will again be in this same situation during the Tribulation.

sin (v.26) — present continuous tense — not an act but a condition

willfully (v.26) — seems to indicate deliberate, intentional, habitual sin, not sins of ignorance or weakness

The word “knowledge” is not the simple word gnosis, but the stronger word epignosis. When epignoses is used, there is the assumption of an actual direction of the spirit to a definite object and of a real grasping of the same: so the writer, by the use of this word, gives us to understand that he means by it not only a shallow historical notion about the Truth, but a living believing knowledge of it, which has laid hold of a man who committed this sin, was fully informed by the Holy Spirit of the issues involved between the First Testament and the New Testament, and also of the meaning and the implications of the New Testament (6:4, “who were once enlightened”) and therefore, he sinned with his eyes wide open. — Wuest, pages 183-184. [I think this is more support for my view (see below), although Wuest doesn’t hold it.]

certain (v.27) = a kind of

rejected Moses’ law (v.28) — Deuteronomy 17:2-7 — referring specifically to the sin of apostasy (turning to idols)

The words “of how much” (v.29) do not qualify “sorer,” [worse] but the entire clause. It is “by how much think ye shall he be thought worthy of sorer punishment.” — Wuest, page 185.

trampled underfoot (v.29) — an expression of contempt and scorn

counted (v.29) = conscious judgment resting on a deliberate weighing of the facts

was sanctified (v.29) — more support for my view (see below). The writer can’t be referring to the unsaved or those saved under grace where there is no condemnation.

insulted (v.29) = treated with insulting disdain. Again, I think this makes most sense when seen in the light of the Spirit’s coming in the kingdom sense (Hebrews 8:10). To willfully sin after the Spirit has written the law on the heart is to despise Him. (Zecharaiah 12:10).

To return to Judaism was to count the blood an “unholy” thing (koinos, common, i.e., having no cleansing value, no divine virtue). More too than this, it meant that the apostate thereby necessarily regarded the blood of Christ as that of a criminal, executed for His own crime. Thus it was not a case of disobedience, it was contempt of God’s grace through and in His Son. — Vine, page 306.

__________

The ministry of the Holy Ghost within believing Israel caused them to walk in God’s statutes (Ezekiel 36:27), to sell all their property (Acts 2:45) and be faithful unto death (Revelation 2:10). For them, willful sin was equivalent to blasphemy of the Holy Ghost; and there remaineth no more sacrifice for that (Matthew 12:31-32). — McLean, page 146.

The quotes in verse 30 are from Deuteronomy 32:35-36 (Vengeance is Mine, and recompense; their foot shall slip in due time; for the day of their calamity is at hand, and the things to come hasten upon them.’ “For the LORD will judge His people and have compassion on His servants, when He sees that their power is gone, and there is no one remaining, bond or free.) More proof that this was written to those who are under the kingdom dispensation and not to those under grace. It was originally part of Moses’ final warning to the Israelites before they entered the Promise Land — And how did that work out for them?

The certainty of the punishment is assured by the word of God. The word “vengeance” is an unfortunate translation, since it coveys the idea of vindictiveness which does not reside in the Greek word. It is the full meting out of justice to all parties. The quotation is an adaptation of the LXX of Deuteronomy 32:35. The second citation is literally from LXX of Deuteronomy 32:36. — Wuest, page 186.