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Tuesday, September 12, 2023
The first page of a different bible with the option of to continue reading it later
This blog post was from the Amplified Bible:
RECOVERING BIBLICAL MANHOOD AND WOMANHOOD, n.d.
When the Bible teaches that men and women fulfill different roles in relation to each other, charging man with a unique leadership role, it bases this differ- entiation not on temporary cultural norms but on permanent facts of creation. This is seen in 1 Corinthians 11:3–16 (especially vv. 8–9, 14); Ephesians 5:21–33
(especially vv. 31–32); and 1 Timothy 2:11–14 (especially vv. 13–14).7 In the Bible, differentiated roles for men and women are never traced back to the fall of man and woman into sin. Rather, the foundation of this differentiation is traced back to the way things were in Eden before sin warped our relationships. Differenti- ated roles were corrupted, not created, by the fall.8 They were created by God.
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This leads me then to attempt at least a partial definition of manhood and womanhood. This is risky business. Every word we choose could be
misunderstood. Unsympathetic readers could jump to conclusions about practical implications that are not implied. I would simply plead for the application of that great principle of good criticism: Before assessing an author’s position, express an understanding of it in a way the author would approve.
I would commend the following descriptions of masculinity and feminin- ity for consideration. It will be very important to read them in the light of the subsequent comments. These are not exhaustive descriptions of all that mas- culinity or femininity mean. But they are intended to embrace both married people and single people. Even where I illustrate manhood and womanhood in the dynamics of a marriage relationship, I hope single people will see an application to other relationships as well. The definitions are not exhaustive, but they touch all of us. They are an attempt to get at the heart, or at least an indispensable aspect, of manhood and womanhood.9
At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man’s differing relationships.
At the heart of mature femininity is a freeing disposition to affirm, receive and nurture strength and leadership from worthy men in ways appropriate to a woman’s differing relationships.
The Meaning of Masculinity
Here we take the definition of masculinity a phrase at a time and unfold its meaning and implications.
At the heart of mature masculinity is a sense of benevolent responsibility to lead, provide for and protect women in ways appropriate to a man’s differing relationships.
“At the Heart of . . .”
This phrase signals that the definitions are not exhaustive. There is more to masculinity and femininity, but there is not less. We believe this is at the heart of what true manhood means, even if there is a mystery to our complementary existence that we will never exhaust.
“. . . Mature Masculinity . . .”
A man might say, “I am a man and I do not feel this sense of responsibil- ity that you say makes me masculine.” He may feel strong and sexually competent and forceful and rational. But we would say to him that if he does not feel this sense of benevolent responsibility toward women to lead, provide and protect, his masculinity is immature. It is incomplete and perhaps distorted.
“Mature” means that a man’s sense of responsibility is in the process of grow- ing out of its sinful distortions and limitations, and finding its true nature as a form of love, not a form of self-assertion.
“. . . a Sense of . . .”
I use the word “sense” because to be masculine a man must not only be respon- sible, but sense or feel that he is. If he does not “sense” or “feel” and “affirm” his responsibility, he is not mature in his masculinity.
The word “sense” also implies the fact that a man can be mature in his mas- culinity when his circumstances do not put him in any relationship where he actually has the possibility to relate to any woman. He may be in combat or out to sea away from women. He may be in prison. He may have a job on an oil rig in the North Atlantic. He may be a monk. Or his style of life may simply make interaction with women very limited.
A man can be properly masculine in those circumstances if he has the sense of benevolent responsibility to lead, provide for and protect women. This sense need not be actualized directly in order to qualify for mature masculinity. For example, his “sense” of responsibility will affect how he talks about women and the way he relates to pornography and the kind of concern he shows for the marriages of the men around him.
The word “sense” also implies that a man may not be physically able to provide for or protect his family and yet be mature in his masculinity. He may be paralyzed. He may have a disabling disease. His wife may be the main breadwinner in such a circumstance. And she may be the one who must get up at night to investigate a frightening noise in the house. This is not easy for the man. But if he still has a sense of his own benevolent responsibility under God he will not lose his masculinity.
His sense of responsibility will find expression in the ways he conquers self-pity, and gives moral and spiritual leadership for his family, and takes the initiative to provide them with the bread of life, and protects them from the greatest enemies of all, Satan and sin.
Someone might ask: So is a woman masculine if she is a single parent and provides these same things for her children? Are these only for men to do? I would answer: A woman is not unduly masculine in performing these things for her children if she has the sense that this would be properly done by her husband if she had one, and if she performs them with a uniquely feminine demeanor.
However, if a woman undertakes to give this kind of leadership toward her husband she would not be acting in a properly feminine way, but would be taking up the masculine calling in that relationship. If the husband is there but neglects his responsibility and does not provide leadership for the children, then the mature, feminine mother will make every effort to do so, yet in a way that says to the husband, “I do not defy you, I love you and long with all my heart that you were with me in this spiritual and moral commitment, leading me and the family to God.”
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Expositor's Greek Testament - and FSB Hebrews 11
Expositor's Greek Testament Hebrews 11:1 to Hebrews 11:22. That the Hebrews may still further be encouraged to persevere in maintaining faith the writer exhibits in detail its victories in the past history of their people and especially in the life of Jesus. (Cf. Sirach , 44-50.) Now faith is the substance of things hoped for, the evidence of things not seen. Hebrews 11:1. Ἔστιν δὲ πίστις ἐλπιζομένων ὑπόστασις … “Now faith is assurance of things hoped for, proof [manifestation] of things not seen”. When ἔστι stands first in a sentence it sometimes means “there exists,” as in John 5:2; 1 Corinthians 15:44. But it has not necessarily and always this significance, cf. 1 Timothy 6:6; Luke 8:11; Wis 7:1. There is therefore no need to place a comma after πίστις as some have done. The words describe what faith is, although not a strict definition. “Longe falluntur, qui justam fidei definitionem hic poni existimant: neque enim hic de tota fidei natura disserit Apostolus, sed partem elegit suo instituto congruentem, nempe quod cum patientia semper conjuncta sit” (Calvin). ὑπόστασις, literally foundation, that which stands under; hence, the ground on which one builds a hope, naturally gliding into the meaning “assurance,” “confidence,” as in Hebrews 3:14; 2 Corinthians 9:4; 2 Corinthians 11:17; Ruth 1:12; Psalm 39:7, ἡ ὑπόστασίς μου παρὰ σοί ἐστιν. Ἔλεγχος regularly means “proof”. See Demosthenes, passim; especially Agt. Androtion, p. 600, ἔλεγχος, ὦν ἂν εἴπῃ τις καὶ τἀληθὲς ὁμοῦ δείξῃ. It seems never to be used in a subjective sense for “conviction,” “persuasion”; although here this meaning would suit the context and has been adopted by many. To say with Weiss that the subjective meaning must be given to the word that it may correspond with ὑπόστασις is to write the Epistle, not to interpret it. Theophylact renders the clause φανέρωσις ἀδήλων πραγμάτων. Faith is that which enables us to treat as real the things that are unseen. Hatch gives a different meaning to both clauses: “Faith is the ground of things hoped for, i.e., trust in God, or the conviction that God is good and that He will perform His promises, is the ground for confident hope that the things hoped for will come to pass.… So trust in God furnishes to the mind which has it a clear proof that things to which God has testified exist, though they are not visible to the senses.” The words thus become a definition of what faith does, not of what it is. Substantially the words mean that faith gives to things future, which as yet are only hoped for, all the reality of actual present existence; and irresistibly convinces us of the reality of things unseen and brings us into their presence. Things future and things unseen must become certainties to the mind if a balanced life is to be lived. Faith mediating between man and the supersensible is the essential link between himself and God, “for in it lay the commendation of the men of old,” ἐν ταύτῃ γὰρ ἐμαρτυρήθησαν οἱ πρεσβύτεροι. That is, it was on the ground of their possessing faith that the distinguished men of the O.T. received the commendation of God, being immortalised in Scripture. It might almost be rendered “by faith of this kind,” answering to this description. ἐν ταύτῃ has an exact parallel in 1 Timothy 5:10, the widow who is to be placed on the Church register must be ἐν ἔργοις καλοῖς μαρτυρουμένη, well-reported of on the score of good works. οἱ πρεσβύτεροι, those of past generations, men of the O.T. times; as Papias [Euseb., H.E., iii. 39] uses the term to denote the “Fathers of the Church” belonging to the generation preceding his own. The idea that faith is that which God finds pleasure in (Hebrews 10:38) and is that which truly unites to God under the old dispensations as well as under the new is a Pauline thought, Galatians 3:6. This general statement of Hebrews 11:2 is exhibited in detail in the remainder of the chapter; but first the writer shows the excellence of faith in this, that it is by it that we recognise that there is an unseen world and that out of things unseen this visible world has taken rise. This idea is suggested to him because his eye is on Genesis from which he culls the succeeding examples and it is natural that he should begin at the beginning. “Before exhibiting how faith is the principle that rules the life of men in relation to God, down through all history, as it is transacted on the stage of the world, the author shows how this stage itself is brought into connection with God by an act of faith” (Davidson). By faith we perceive, with the mental eye νοοῦμεν, cf. Romans 1:20, that the worlds (αἰῶνας, cf. Hebrews 1:2; the visible world existing in time, the temporary manifestation of the unseen is meant, see Hebrews 1:10-11) have been framed (κατηρτίσθαι, as in Hebrews 10:5, σῶμα δὲ κατηρτίσω μοι. In Hebrews 13:21 καταρτίσαι ὑμᾶς, “perfect you” as in Luke 6:40; 2 Corinthians 13:11; 1 Thessalonians 3:10. The word is perhaps used in the present connection to suggest not a bare calling into existence, but a wise adaptation of part to part and of the whole to its purpose) by God’s word, ῥήματι θεοῦ. This is the perception of faith. The word of God is an invisible force which cannot be perceived by sense. The great power which lies at the source of all that is does not itself come into observation; we perceive it only by faith which is (Hebrews 11:1) “the evidence of things not seen”. The result of this creation by an unseen force, the word of God, is that “what is seen has not come into being out of things which appear”. εἰς τὸ … γεγονέναι. εἰς τὸ with infinitive, commonly used to express purpose, is sometimes as here used to express result, and we may legitimately translate “so that what is seen, etc.” Cf. Luke 5:17; Romans 12:3; 2 Corinthians 8:6; Galatians 3:17; 1 Thessalonians 2:16. Cf. Burton, M. and T., 411. μὴ ἐκ φαινομένων, the Vulgate renders “ex invisibilibus,” and the Old Latin “ex non apparentibus” having apparently read ἐκ μὴ φαιν. τὸ βλεπόμενον the singular in place of the plural of T.R. and Vulgate, presents all things visible as unity. Had the visible world been formed out of materials which were subject to human observation, there would have been no room for faith. Science could have traced it to its origin. Evolution only pushes the statement a stage back. There is still an unseen force that does not submit itself to experimental science, and that is the object of faith. To find in this verse an allusion to the noumenal and phenomenal worlds would be fanciful.For by it the elders obtained a good report. 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. 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. πίστει πλείονα θυσίαν.… “By faith Abel offered to God a more adequate sacrifice than Cain.” πλείονα literally “more,” but frequently used to express “higher in value” “greater in worth,” as in Matthew 12:41-42. πλεῖον Ἰωνᾶ ὧδε, Luke 12:23; Revelation 2:19. Does the writer mean that faith prompted Abel to make a richer sacrifice, or that it was richer because offered in faith? Many interpreters prefer the former alternative; [“Der grössere Wert seines Opfers ruhte auf dem Glauben, der Herzenshingabe, die ihn das Beste der Herde wählen liess” (Kübel).] and the choice of the word πλείονα is certainly in favour of this interpretation. διʼ ἧδ ἐμαρτυρήθη … “through which he was certified [or attested] as righteous”. It is questioned whether ἧς is the relative of θυσίαν or of πίστει. The succeeding clause which states the ground of the attestation, ἐπὶ τ. δώροις, determines that it refers to θυσίαν. God bore witness ἐπὶ τοῖς δώροις αὐτοῦ, which is explained in Genesis 4:4 where it says ἐπεῖδεν ὁ θεὸς ἐπὶ Ἄβελ καὶ ἐπὶ τοῖς δώροις αὐτοῦ. God looked favourably on Abel and on his gifts. How this favourable reception of his offering was intimated to Abel we are not told; but by this testimony Abel was pronounced δίκαιος, not “justified” in the Pauline sense but in the general sense “a righteous man”; as in Matthew 23:35 ἀπὸ τοῦ αἵματος Ἄβελ τοῦ δικαίου. But this is not all that faith did for Abel, for καὶ διʼ αὐτῆς ἀποθανὼν ἔτι λαλεῖ, “and through the same he, though dead, yet speaks,” i.e., speaks notwithstanding death. His death was not the end of him as Cain expected it to be. Abel’s blood cried for justice. The words of Hebrews 12:24 are at once suggested, αἵματι ῥαντισμοῦ f1κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ, where the blood of sprinkling is said to speak to better purpose than the blood of Abel. This again takes us back to Genesis 4:10. “The voice of thy brother’s blood cries to me from the ground.” The speaking referred to, therefore, is not the continual voice of Abel’s example but the voice of his blood crying to God immediately after his death. Cf. Psalm 9:12; Psalm 116:15. “Precious in the sight of the Lord is the death of His saints.” In the case of Abel, then, the excellence of faith was illustrated in two particulars, it prompted him to offer a richer, more acceptable offering, and it found for him a place in God’s regard even after his death.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. Πίστει Ἐνὼχ μετετέθη.… “By faith Enoch was translated so that he did not see death; and he was not found, because God had translated him. For before his translation he had witness borne to him that he had pleased God well; but without faith it is impossible to please Him well.” In the dry catalogue of antediluvian longevities a gem of faith is detected. What lay at the root of Enoch’s translation? Faith, because before he was translated he was well-pleasing to God, which implies that he believed in God, or as Chrysostom neatly puts it: πῶς δὲ πίστει μετετέθη ὁ Ἐνώχ; ὅτι τῆς μεταθέσεως ἡ εὐαρέστησις αἰτία, τῆς δὲ εὐαρεστήσεως ἡ πίστις. In Sir 44:16 he is exhibited as ὑπόδειγμα μετανοίας ταῖς γενεαῖς. μετετέθη “was transferred,” removed from one place to another, as in Acts 7:16, cf. also Galatians 1:6, Judges 1:4. In Sir 49:14 it is represented by ἀνελήφθη ἀπὸ τῆς γῆς. The succeeding clauses imply that his body disappeared. How the tradition arose we have no means of knowing, cf. Suicer, i. 1130, and the Bible Dictionaries. τοῦ μὴ ἰδεῖν may either imply purpose or result. For the former see Matthew 2:13, Luke 2:24, Php 3:10; for the latter, Matthew 21:32, Acts 7:19, Romans 7:3, Hebrews 10:7. The use of the passive μετετέθη favours the supposition that result is here expressed, and throughout the sentence it is the translation that is prominent rather than the escape from death, which is introduced rather as an explanation of μετετέθη. καὶ οὐχ ηὑρίσκετο.… These words are verbatim from the LXX of Genesis 5:24, and are quoted for the sake of bringing out clearly that God was the author of the translation. (Cf. the misquotation in Clem. Ep., chap. 9, οὐχ εὑρέθη αὐτοῦ θάνατος.) God translated him, and this is proved by the fact that preceding the statement of his translation Scripture records that he pleased God well, where the Hebrew has “he walked with God”. χωρὶς δὲ πίστεως ἀδύνατον εὐαρεστῆσαι. “But without faith it is impossible to please Him well.” The ground of this proposition is given in the following words: πιστεῦσαι γὰρ δεῖ τὸν προσερχόμενον.… “For he who cometh to God must believe that He exists and that to those who seek Him He turns out to be a rewarder.” To please God one must draw near to Him (τὸν προσερχόμενον in the semi-technical sense usual in the Epistle), and no one can draw near who has not these two beliefs that God is and will reward those who seek Him. So that Enoch’s faith, and the faith of every one who approaches God, verifies the description of Hebrews 11:1 : the unseen must be treated as sufficiently demonstrated, and the hoped for reward must be considered substantial.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. 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. Πίστει χρηματισθεὶς Νῶε.… “By faith Noah, on being divinely warned of things not as yet seen, with reverential heed prepared an ark to save his household.” Both here and in Matthew 2:12; Matthew 2:22 χρηματ. is translated “warned of God,” although “divinely instructed” as in Hebrews 8:5 is admissible in all the passages. πίστει must be construed with εὐλαβηθεὶς κατεσκεύασεν and these words must be kept together, although some join εὐλαβηθεὶς with the preceding words. τῶν μηδέπω βλεπ, i.e., the flood; cf. Genesis 6:14. εὐλαβηθεὶς here used in preference to φοβηθεὶς because it is not a timorous dread of the catastrophe that is signified, but a commendable caution springing from regard to God’s word. In obedience to this feeling he prepared an ark [κιβωτὸν used of the ark of the covenant in Hebrews 9:4, and of Noah’s ship in Genesis 6:15, because it was shaped like a box with a roof. In Wis 10:4 it is spoken of as “worthless timber,” to magnify the salvation accomplished by its means. διʼ εὐτελοῦς ξὐλου τὸν δίκαιον (Σοφία) κυβερνήσασα and in Wis 14:7 it is ξύλον διʼ οὗ γίνεται δικαιοσύνη.] This ark he built for the saving of his family; as in Genesis 7:1 God says to Noah, εἴσελθε σὺ καὶ πᾶς ὁ οἶκός σου. By this faith [διʼ ἧς] and its manifestation in preparing the ark, “he condemned the world”; of which the most obvious meaning is that Noah’s faith threw into relief the unbelief of those about him. Cf. Matthew 12:41. But to this, Weiss objects that in Hebrews κόσμος is not used to denote the world of men. He therefore concludes that what is meant is that Noah by building the ark for his own rescue showed that he considered the world doomed, thus passing judgment upon it. Certainly the former meaning is the more natural and the objection of Weiss has little weight. A second result of his faith was that “he entered into possession of the righteousness which faith carries with it”. The original significance of κληρονόμος is here, as often elsewhere, left behind. It means little more than “owner”. But no doubt underneath the word there lies the idea, familiar to the Jewish mind, that spiritual blessings are a heritage bestowed by God. ἡ κατὰ f1πίστιν δικαιοσύνη is rendered by Winer (p. 502) “the righteousness which is in consequence of faith” and he instructively compares Matthew 19:3, ἀπολῦσαι τὴν γυναῖκα κατὰ πᾶσαν αἰτίαν, and Acts 3:17, κατʼ ἄγνοιαν ἐπράξατε. The first statement in the history of Noah (Genesis 6:10) is, Νῶε ἄνθρωπος δίκαιος, τέλειος ὢν ἐν τῆ γενεᾷ αὐτοῦ, τῷ θεῷ εὐηρέστησε Νῶε. Cf. Wis 10:4. In Genesis the warning of God is communicated to Noah because he was already righteous; in Hebrews a somewhat different aspect is presented, Noah “became” righteous by building the ark in faith. He was one of those who διὰ πίστεως ἠργάσατο δικαιοσύνην, Hebrews 11:33.From Hebrews 11:8 to Hebrews 11:22 the faith of the patriarchs is exhibited, cf. Sir 44:19. 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. Hebrews 11:8. Πίστει καλούμενος Ἀβραὰμ.… “By faith Abraham on being called to go out to a place which he was to receive as an inheritance, obeyed and went out not knowing whither he was going.” καλούμενος, as in Mark 1:20 and Isaiah 51:2, ἐμβλέψατε Ἀβραὰμ … ὅτι εἷς ἦν, καὶ ἐκάλεσα αὐτόν. The present, not κληθεὶς, expresses the idea that no sooner was the call given than it was obeyed [“dass er, so wie der Ruf an ihn ging, gehorsamte” (Bleek)]. The same idea is expressed by the immediate introduction of ὑπήκουσεν, which more naturally would come at the end of the clause, and thus allow ἐξελθεῖν (cf. Genesis 12:1; Acts 7:2) to follow καλοὑμενος. The faith of Abraham appeared in his promptly abandoning his own country on God’s promise of another, and the strength of this faith was illustrated by the circumstance that he had no knowledge where or what that country was. He went out μὴ ἐπιστάμενος ποῦ ἔρχεται. The terms of the call (Genesis 12:1) were ἔξελθε … καὶ δεῦρο εἰς τὴν γῆν, ἣν ἄνσοι δείξω. It was, therefore, no attractive account of Canaan which induced him to forsake Mesopotamia, no ordinary emigrant’s motive which moved him, but mere faith in God’s promise. “Even still the life of faith must be entered on in ignorance of the way to the inheritance, or even what the inheritance and rest in each one’s particular case will be, and of the experiences that the way will bring. This is true even of ordinary life” (Davidson). This did not exhaust the faith of Abraham. Further πίστει παρῴκησεν.… “By faith he became a sojourner in a land [his] by the promise as if it belonged to another, dwelling in tents, along with Isaac and Jacob, co-heirs with him of the same promise.” παρῴκησεν, as in Acts 7:6, πάροικον ἐν γῇ ἀλλοτρίᾳ, dwelt alongside of the proper inhabitants. Cf. Genesis 17:8 and passim. εἰς in its common pregnant sense, John 21:4; Acts 8:40; Pet. Hebrews 5:12 and especially Acts 7:4. He lived in the promised land, ὡς ἀλλοτρίαν, as if it belonged to some other person; neither did he make a permanent settlement in it but dwelt in tents, shifting from place to place, the symbol of what is temporary, see Isaiah 38:12; 2 Corinthians 5:4. The presence of his son and grandson must continually have prompted him to settle. They were included in the promise, but they too were compelled to move with him from place to place. But how did this evince faith? It did so by showing that he had given a wider scope and a deeper significance to God’s words. He was content to dwell in tents, because he looked for “the city which has the foundations”. ἐξεδέχετο γὰρ τὴν … πόλιν. “For he expectantly waited for thecity.” ἐκδέχομαι (Jam 5:7, ὁ γεωργὸς ἐκδεχ., Acts 17:16; 1 Corinthians 11:33) occurs in Soph. Phil., 123, where Jebb says: “The idea of the compound is ‘be ready for him,’ prepared to deal with him the moment he appears”. The city is described as one “that has the foundations” which the tents lacked, and which according to Hebrews 13:14 is by implication not only μέλλουσαν but μένουσαν. In Hebrews 12:22 it is called “the city of the living God, the heavenly Jerusalem,” and in Galatians 4:26 ἡ ἄνω Ἱερουσαλήμ. A city was the symbol of a settled condition, as in Psalm 107:7, πόλις κατοικητηρίου. Cf. the interesting parallel in Philo. Leg. Alleg., iii.–xxvi., p. 103, πόλις δέ ἐστιν ἀγαθὴ καὶ τολλὴ καὶ σφόδρα εὐδαίμων, τὰ γὰρ δῶρα τοῦ θεοῦ μεγάλα καὶ τίμια. It is further described as ἧς τεχνίτης καὶ δημιουργὸς ὁ θεός, “whose constructer and maker is God”. τεχνίτης is used of the silversmiths in Acts 19:24, of God as Maker of the world in Wis 13:1; Wis 14:2, τεχνίτνς δὲ σοφίᾳ κατεσκεύασεν. Perhaps “artificer” comes nearest to the meaning. δημιουργός, originally one who works for the people, but applied by Plato (Rep., p. 530) to God; and so, very often in Josephus and Philo (see Krebs. in loc.). For the use of the title among the Gnostics, see Mansel, Gnostic Heresies, p. 19. In Clement, Ep., 20, we have ὁ μέγας δημιουργὸς καὶ δεσπότης τῶν ἁπάντων. In 2Ma 4:1, τῶν κακῶν δημιουργὸς. “Maker” most adequately translates the word. Wetstein shows that τεχνίτης καὶ δημιουργὸς was not an uncommon combination and aptly compares Cicero (De Nat. D., i. 8) “Opificem aedificatorem mundi”. The statement of this verse shows that Abraham and other enlightened O.T. saints (cf. chap. 4) understood that their connection with God, the Eternal One, was their great possession, of which earthly gifts and blessings were but present manifestations.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: For he looked for a city which hath foundations, whose builder and maker is God. Through faith also Sara 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. Hebrews 11:11. Πίστει καὶ αὐτὴ Σάρρα.… “By faith Sarah herself also received power to become a mother even when past the age, since she counted Him faithful who had promised.” καὶ αὐτὴ Σάρρα is rendered by Vaughan, Sarah “in her place” as [Abraham] in his; she on her part. The reference of αὐτὴ is disputed; it has been understood to mean “Sarah the unfruitful”. In [34]. στεῖρα is added; or, as Chrysostom and Bengel, “vas infirmius,” the weaker vessel. Delitzsch thinks that as in Luke 20:42; Luke 24:15, it merely means “so Sarah likewise”. But apparently the reference is to her previous unbelief. By faith she received strength εἰς καταβολὴν σπέρματος, “the act of the husband not of the wife” (see a score of passages in Wetstein), hence Bleek, Farrar and several others prefer to understand the words of “the founding of a family,” citing Plato’s πρώτη καταβολὴ τῶν ἀνθρώπων. But if εἰς be taken in the same sense as in Hebrews 10:19, “as regards” or “in connection with” or “with a view to,” the difficulty disappears. [Cf. Weiss who says the words signify “nicht ein Thun, zu dem sie Kraft empfing, sondern die Beziehung in welcher sie ein Kraft bedürfte, wenn dasselbe für sie wirksam werden sollte”. Cf. also Genesis 18:12.] Her faith was further illustrated (καὶ = and this indeed) by the circumstance that she was now παρὰ καιρὸν ἡλικίας, the comparative use of παρά frequent in this Epistle. For a woman who in her prime had been barren, to believe that in her decay she could bear a son was a triumph of faith. Cf. Genesis 18:12-13, ἐγὼ δὲ γεγήρακα. But she had faith in the promise (cf. Hebrews 6:13-18), “wherefore also there were begotten of one—and him as good as dead—[issue] as the stars of heaven in multitude and as the sand by the seashore innumerable”. Probably the καὶ is to be construed with διὸ as in Luke 1:35; Acts 10:29, etc. ἀφʼ ἑνὸς, that is, Abraham (cf. Isaiah 51:2, εἷς ἧν); καὶ ταῦτα, a classical expression, see Xenophon, Mem., ii. 3, and Blass, Gram., p. 248. νενεκρωμένου, “dead” so far as regards the begetting of offspring, cf. Romans 4:19. καθὼς τὰ ἄστρα, a nominative to ἐγεν. may be supplied, ἔκγονοι or σπέρμα. For the metaphors cf. Genesis 22:17. ἄστρον is properly a constellation, but used commonly for “a star”. χεῖλος found in the classics in same connection.[34] Claromontanus Parisiensis Nationalis 107, Graeco-Latinus. 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. 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. Hebrews 11:13. Not only in life was the faith of the patriarchs manifested, it stood the test of death, κατὰ πίστιν ἀπέθανον οὗτοι πάντες, in keeping with their faith (see Winer, p. 502) these all (that is Abraham, Sarah, Isaac and Jacob) died, and the strength of their faith was seen in this that although they had not received the fulfilment of the promises (Hebrews 11:39 and Hebrews 10:36) they yet had faith enough to see and hail them from afar. As Moses endured because he saw the Invisible (Hebrews 11:27) so the patriarchs were not daunted by death because they saw the day of Christ (John 8:56), that is to say, they were so firmly persuaded that God’s promise would be fulfilled that it could be said that they saw the fulfilment. They hailed them from afar, as those on board ship descry friends on shore and wave a recognition. [Wetstein cites from Appian, De Bell. Civ., ver. 46, p. 110 where it is said that the soldiers τὸν Καίσαρα πόῤῥωθεν ὡς αὐτοκράτορα ἠσπάσαντο.] “Such an ἀσπασμός we have in the mouth of the dying Jacob (Genesis 49:18): For Thy salvation have I waited, Jehovah” (Delitzsch). This they might have done had they merely believed that the promises would be fulfilled to their descendants, but that their faith extended also to their own enjoyment of God’s promise was testified by their confessing that so far as regards the land (τῆς γῆς) of Canaan they were pilgrims and foreigners. This confession was made no doubt by their whole conduct, but as the aorist indicates it was made verbally by Abraham on the occasion of Sarah’s death (Genesis 23:4), πάροικος καὶ παρεπίδημος ἐγώ εἰμι μεθʼ ὑμῶν, cf. Genesis 47:9, etc. The article before γῆς, together with the sense of the passage, shows that the land of promise, Canaan, was meant. ἐπὶ γῆς in the same connection is used for “the earth,” cf. 1 Chronicles 29:15. Philo (De Agricult., p. 196) refines upon the same idea, παροικεῖν οὐ κατοικεῖν ἤλθομεν· τῷ γὰρ ὄντι πᾶσα μὲν ψυχὴ σοφοῦ πατρίδα μὲν οὐρανὸν, ξένην δὲ γῆν ἔλαχεν. Cf. De Conf. Ling., p. 331. But such a confession implies that those who make it (οἱ γὰρ τοιαῦτα λέγοντες) have not yet found but are in search of a fatherland, πατρίδα ἐπιζητοῦσιν. [Cf. Romans 11:7, ὃ ἐπιζητεῖ Ἰσραὴλ τοῦτο οὐκ ἐπέτυχεν. Frequent in N.T., to seek, search for. “The ἐπὶ is that of direction, as the ἐκ in ἐκζητεῖν (Hebrews 11:6) is that of explanation” (Vaughan).] The acknowledgment, cheerful or sad, that such and such a land is not the home-country makes it manifest (ἐμφανίζουσιν, John 14:21, Acts 23:15) that they think of and have in view and are making for a land which they can call their own. [“Si hic peregrinantur, alibi patria est ac fixa sedes” (Calvin).] And that this home-country of their desire is not that from which Abraham and the patriarchs were really derived (Mesopotamia) and which they had abandoned, (ἀφʼ ἧς ἐξέβησαν) is also evident, because had they cherished fond memories of it they would have had opportunity (εἶχον ἂν καιρὸν, cf. Acts 24:25; 1Ma 15:34. The imperfects indicate that this was continuous) to return (ἀνακάμψαι, Matthew 2:12; Luke 10:6; Acts 18:21; frequent in LXX). νῦν δὲ, “but as the case actually stands” (Hebrews 8:6, Hebrews 9:26; 1 Corinthians 15:20, etc.) putting aside this idea that it might be their old home they were seeking, κρείττονος ὀρέγονται, τοῦτʼ ἔστιν ἐπουρανίου, it is a better, that is, a heavenly they aspire after. That which in point of fact provoked in the patriarchs the sense of exile was that their hearts were set on a better country and firmer settlement than could be found anywhere, but in heaven. And because they thus proved that they were giving to God credit for meaning by His promises more than the letter indicated, because they measured His promises by the spirit of the promises rather than by the thing promised, He is not ashamed of them, not ashamed to be called their God; and the proof that He is not ashamed of them is, that He prepared for them a city.
He is not ashamed of them is, that He prepared for them a city. The patriarchs showed that they understood that in giving these promises God became their God; therefore God was not ashamed of them, and this showed itself especially in His naming Himself “the God of Abraham, Isaac and Jacob” (Exodus 3:15). Cf. with this verse, Hebrews 8:10 and Matthew 22:31-32. And that He was truly their God He showed by preparing for them a city which should justify the expectations which they had based upon His power and goodness.
Hebrews 11:14
For they that say such things declare plainly that they seek a country.
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.
Hebrews 11:16
But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.
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,
Hebrews 11:17. Πίστει προσενήνοχεν Ἀβραὰμ.… “By faith Abraham when tried offered up Isaac, yea he who had accepted the promises, to whom it had been said, In Isaac shall thy seed be called, offered his only son.” The perfect προσενήνοχεν, Blass (Gram., 200) says “can only be understood as referring to the abiding example offered to us”. Similarly Alford, Westcott, Weiss, etc. Surely it is better to have regard to Burton’s statement, “The Perfect Indicative is sometimes used in the N.T. of a simple past fact where it is scarcely possible to suppose that the thought of existing result was in the writer’s mind”. And in Jebb’s Appendix to Vincent and Dickson’s Gram. of Mod. Greek (p. 327, 8) it is demonstrated that “later Greek shows some clear traces of a tendency to use the Perfect as an Aorist”. τὸν is probably here intended not merely to indicate the case of the indeclinable Ἰσαὰκ (Vaughan), cf. Hebrews 11:18; Hebrews 11:20, but to call attention to the importance of Isaac; and this is further accomplished in the succeeding clause which brings out the full significance of the sacrifice. It was his only son whom Abraham was offering (προσέφερε imperfect in its proper sense of an unfinished transaction) and therefore the sole link between himself and the fulfilment of the promises to which he had given hospitable entertainment (ἀναδεξάμενος, 2Ma 6:19). “The sole link,” because, irrespective of any other children Abraham had had or might have, it had been said to him (πρὸς ὃν, denoting Abraham not Isaac), In Isaac shall a seed be named to thee (Genesis 21:12); that is to say, it is Isaac and his descendants who shall be known as Abraham’s seed. Others are proud to count themselves the descendants of Abraham but the true “seed” (κληθήσεταί σοι σπέρμα, cf. Galatians 3:16; Galatians 3:29) to whom along with Abraham the promises were given was the race that sprang from Isaac, the heir of the promise. No trial (πειραζόμενος as in Genesis 22:1, ὁ Θεὸς ἐπείρασε τὸν Ἀβραὰμ and cf. Genesis 22:12) could have been more severe. After long waiting the heir had at last been given, and now after his hope had for several years rooted itself in this one life, he is required to sacrifice that life and so break his whole connection with the future. No greater test of his trust in God was possible. He conquered because he reckoned (λογισάμενος “expresses the formation of an opinion by calculation or reasoning, as in Romans 8:18; 2 Corinthians 10:7” (Vaughan).), that even from the dead God is able to raise up—a belief in God’s power to do this universally, see John 5:21. This belief enabled him to deliver his only son to death. “Whence (ὅθεν, i.e., ἐκ νεκρῶν, although several commentators, even Weiss, render it ‘wherefore’) also he received him back (ἐκομίσατο, for this meaning see Genesis 38:20 and passages in Wetstein) in a figure (ἐν παραβολῇ, not actually, because Isaac had not been dead, but virtually because he had been given up to death. He had passed through the likeness of death, and his restoration to Abraham was a likeness of resurrection. (Whoever wishes to see how a simple expression may be tortured should consult Alford’s long note on this place.)
Hebrews 11:18
Of whom it was said, That in Isaac shall thy seed be called:
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.
Hebrews 11:20
By faith Isaac blessed Jacob and Esau concerning things to come.
Hebrews 11:20. Πίστει περὶ μελλόντων.… “By faith Isaac blessed Jacob and Esau in regard to things future,” as is recorded in the well-known passage, Genesis 27. Isaac thus in his turn exhibited a faith which could be described as ἐλπιζομένων ὑπόστασις. “By faith Jacob when dying (ἀποθνήσκων cf. καλούμενος, Hebrews 11:8, and πειραζόμενος, Hebrews 11:17 : the participle illustrates Hebrews 11:13 and also reminds the reader that Jacob before he died saw his children’s children inheriting the promise (“thy two sons are mine,” Genesis 48:5) blessed each of the sons of Joseph. ἕκαστον τ. υἱῶν, that is, he gave each an individual blessing, crossing his hands, laying his right on the head of Ephraim the younger, his left on Manasseh, thus distinguishing between the destiny of the one and that of the other and so more abundantly illustrating his faith. καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ, “and worshipped leaning upon the top of his staff”. The words are from the LXX rendering of Genesis 47:31 where after Joseph had sworn to bury his father in Canaan, “Israel worshipped, etc.”. His exacting this promise from Joseph was proof of his faith that his posterity would inherit the land of promise. The LXX translating from an unpointed text read הַמַּטֶּה the staff and not as it is now read הַמִּטָּה the bed, (as in Genesis 48:2). The meaning in either case is that in extreme bodily weakness, either unable to leave his bed or if so only able to stand with the aid of a staff, his faith was yet untouched by the slightest symptom of decay. “The idea of προσκυνεῖν is that of reverence shown in posture” (Vaughan). Here Jacob “worshipped” in thankful remembrance of the promise of God and that his son had accepted it.
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.
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.
Hebrews 11:22. Similarly Joseph when he in his turn came to the close of his life (τελευτῶν, from Genesis 50:16, καὶ ἐτελεύτησεν Ἰωσὴφ) made mention of the exodus of the children of Israel (“God will surely visit you and will bring you out of this land to the land concerning which God sware to our fathers,” Genesis 50:24) and gave commandment concerning his bones (“ye shall carry up my bones hence with you,” Genesis 50:25. For the fulfilment of the command see Joshua 24:32).
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Heb.11:1–38 Having introduced the theme of faithfulness in Heb 10:38–39, the author celebrates the character of faith throughout Heb 11 (compare Heb 6:12–15). The author draws examples from the ot and applies them to the present generation. Faith is determined by hope in God’s promises (see Heb 4:1–3; 6:1; 11:6, 17–19, 29). Faith 11:2 Refers to making a public witness in order to gain approval. In this case, God commends these ot figures through Scripture. 11:3 By His powerful word, God created and ordered the universe (Gen 1:1–2:3). The theological concept of creatio ex nihilo (“creation out of nothing”) could be implied by this verse’s claim that the material world was not made from visible things. However, the context is set up by the definition of faith in Heb 11:1 about trust in things unseen. The emphasis is on the universe’s response to God’s command, rather than God’s work with physical materials. The author might also be indicating that God used a heavenly pattern to create the earth, as with the heavenly tabernacle (9:11). Creation, Cosmology DLNT 11:4 The second son of Adam, a shepherd (Gen 4:2). Abel AYBD God accepted Abel’s offering but rejected Cain’s. See Gen 4:4 and note. The Offerings of Cain and Abel LRC:G111 The first son of Adam, a farmer (Gen 4:2). Cain killed Abel (Gen 4:8) and lied to God about the murder (Gen 4:9). As a result, God cursed Cain and banished him to wander outside his homeland (Gen 4:11–12). Cain AYBD God approved Abel as righteous because of his faith. Divine favor is connected to faith (Heb 11:6). The ot does not directly describe Abel as being righteous. The connection of faith with righteousness comes from Hab 2:4 (see Heb 10:38 and note). Because the righteous one will live by faith, those who exhibit faith are considered righteous. When Cain killed Abel, Yahweh remarked that the voice of Abel’s blood was crying to him from the ground (Gen 4:10). Abel continues to speak through Scripture as an example of faithfulness. Heb 11:5 Listed among the descendants of Adam (Gen 5:1–31). Enoch AYBD Unlike the others in the same list, Genesis does not include the expression “he died” following the account of Enoch’s life; rather, it states that God took him. See Gen 5:24. Heavenly Ascent in Jewish and Pagan Traditions DNTB 11:6 Faith entails believing that God exists. He has revealed Himself in these last days through His Son, Jesus (Heb 1:2). Faith also entails believing that God rewards those who seek Him. The expression “seeking the Lord” appears frequently throughout Psalms (e.g., Pss 14:2; 22:26; 34:4, 10; 69:32) in reference to those who trust in God and His promises. 11:7 See Gen 6–10. Like Abel and Enoch, Noah also was pleasing to Yahweh (Gen 6:9; 7:1). God warned Noah about the flood; his obedient response demonstrated faithfulness to God. Flood AYBD The ot asserts that Noah was a righteous man (Gen 6:9; 7:1; Ezek 14:14, 20). The author of Hebrews again uses Hab 2:4 to draw a connection between faith and righteousness. 11:8 See Gen 12:1–4. Other nt writers also emphasize Abraham’s righteousness. However, they usually point to his response to God’s promise in Gen 15:6, not his faithful response to God’s initial call in Gen 12 (see Rom 4:3, 9, 22; Gal 3:6; Jas 2:23). God’s Call and Promise for Abram LRC:G1250 Abraham AYBD 11:9 Refers to Canaan (Gen 50:24; Exod 13:5; Num 11:12; Deut 1:8). As Abraham’s son and grandson, Isaac and Jacob inherited God’s promise. 11:10 Anticipates the description of God’s unshakeable city (or kingdom) in Heb 12:28; 13:14. 11:11 The wife of Abraham; one of several women in Genesis who were barren (Gen 11:30; 25:21; 29:31). Sarah AYBD In spite the natural odds against him, Abraham believed that God was faithful and obeyed Him (Gen 15:6; 17:22–27). 11:12 See Gen 15:5; 22:17. 11:13 Refers to Abraham, Sarah, Isaac, and Jacob. They died in faith, in that they trusted in God’s promises. They could not literally see the promises (Heb 11:1, 7), but they saw them in that they believed. Abraham and his offspring were nomads both literally (vv. 8–9) and figuratively (in the sense that they were awaiting a heavenly dwelling). 11:15 Refers to ancient Mesopotamia. According to Gen 11:27–31, Abram’s family was from Ur of the Chaldeans. They moved from there to Haran in northwest Mesopotamia. Abraham’s Ur might have been the large city in southern Mesopotamia or a smaller city in northwest Mesopotamia, closer to Haran. See note on Gen 11:28. Geography in Genesis 12 LRC:G1250 Ur ISBE Abraham’s unsettled existence within Canaan would have given him the option of returning to Ur or Haran, but Abraham resists that urge (Gen 24:6; 31:3). 11:16 The home they earnestly desire is better because it is heavenly (Heb 11:16) and involves a relationship with Christ (12:22–24). 11:17 The Greek term used here, monogenēs, has the sense of “unique” or “special” (see John 1:18; 3:16). Abraham fathered both Ishmael (Gen 16:15) and Isaac (Gen 21:2–3), but only Isaac is the child of promise (Gen 17:16; 21:1). The near-sacrifice of Isaac is recorded in Gen 22. God blesses Abraham because he was willing to sacrifice Isaac (Gen 22:16–18). James also identifies this event as a demonstration of Abraham’s faith in God (Jas 2:21–24). 11:19 Because Abraham already had relinquished Isaac to the fate of death, receiving him back amounted to a resurrection (figuratively speaking)—and restored life to the promise that God had made to Abraham. 11:20 See Gen 27; 28:1–4. Jacob received the blessing of the firstborn son (Gen 27:27–29). This left only a modest blessing for his elder brother, Esau (Gen 27:39–40). Jacob AYBD 11:21 See Gen 48:1–22. On his deathbed, Jacob blessed his two grandsons, Ephraim and Manasseh. This detail comes from the Greek ot (Septuagint) of Gen 47:31. In contrast, the Hebrew text of Gen 47:31 describes Israel bowing himself upon the head of his bed—the posture of an old man nearing death. 11:22 Refers to Joseph’s words to his brothers in Gen 50:24. Moses carried out these instructions (Gen 50:25; Exod 13:19); the Israelites eventually buried Joseph’s bones at Shechem (Josh 24:32). Burials AYBD 11:23 See Exodus 2:2. Recalls Exodus 1:22, where Pharaoh commands that every Hebrew boy be thrown into the Nile. 11:24 Moses protected a fellow Hebrew from an Egyptian master, demonstrating his true allegiance (Exod 2:11–15; compare Acts 7:23–25). 11:25 Might refer to the comforts of Pharaoh’s house. The Exodus account does not mention this detail. 11:26 By identifying with the people of God and sharing in their hardship, Moses ultimately served the cause of Christ. 11:27 Likely refers to Moses fleeing from Egypt after killing an Egyptian (Exod 2:15), though it could refer to the exodus event. Refers to God (Exod 33:18–23; Deut 4:12; Psa 97:2; Rom 1:20; Col 1:15; 1 Tim 1:17). In Hebrews, the phrase primarily describes God’s miraculous appearance to Moses at the burning bush (Exod 3:2–3). 11:28 See Exodus 12:1–30. Moses observed the Passover prior to seeing the concurrent acts of death and deliverance it would bring. Passover was a pivotal moment in the redemption of Israel (Exod 12:29–31). God instructed His people to sacrifice a lamb (Exod 12:3–5) and put blood upon the doorposts of their homes (Exod 12:7). Later that night, they were to prepare the lamb (Exod 12:8–10) and eat it in haste (Exod 12:11), leaving nothing (Exod 12:10). Over the night, an angel of Yahweh struck down all the firstborn within Egypt who did not observe the Passover (Exod 12:29–30). Passover ISBE God instructed Moses and the Hebrew people to sprinkle blood on their doorposts (Exod 12:22–23). This reflects the significance of blood in God’s covenantal relationship with His people (e.g., Heb 9:12–22; 10:4, 19, 29; 12:24). See Exod 12:23 and note; Exod 12:29. 11:29 See Exod 14:15–22. The exodus from Egypt provides a framework for understanding later events in Scripture (1 Sam 15:6; Isa 11:16; Mic 7:15). Matthew’s Gospel portrays Jesus as Israel, God’s Son, whom He brought out of Egypt (Matt 2:15; quoting Hos 11:1). The exodus portrays God’s paradigmatic action of deliverance on behalf of His people (e.g., Num 22:5; Josh 2:10; 9:9; Psa 106:9–12; Isa 43:16–17; 44:27; 51:10). God associates His identity with this saving action (e.g., Lev 11:45; 19:36; Num 15:41; Deut 5:6). His saving action is tied to covenant faithfulness (Judg 2:1–3; 1 Sam 10:18–19), and provides the impetus for treating others well (e.g., Exod 22:21; Lev 18:3). Exodus, The AYBD Exodus/New Exodus DTIB 11:30 Because the author of Hebrews has depicted the wilderness generation as unfaithful (Heb 3:16–19), he skips them here and proceeds to the accounts of the conquest. See Josh 6. The author of Hebrews commends the second generation of Israelites for their faith, which brought down the walls of Jericho. Jericho ZEB H—L 11:31 The letter of James also attests to Rahab’s faithfulness (Jas 2:25). She expressed faith in God’s plan to deliver Jericho to Israel (Josh 2:9–11) and played an integral role in accomplishing it (Josh 2:15–16). Rahab AYBD Refers to the residents of Jericho, who perished when Israel plundered it (Josh 6:17, 21). The author of Hebrews used this same expression (tois apeithēsasin, meaning “the disobedient”) to refer to the unbelieving Israelites (Heb 3:18). Joshua sent spies to gather intelligence prior to the conquest of Canaan (Josh 2:1–15). Rahab kept the spies safe from the king of Jericho, so Joshua promised to deal kindly and faithfully with her (Josh 2:14). 11:32 Judges whom God appointed over Israel to deliver His justice and mercy to His people (Judg 4–8; 10–16). Remembered as Israel’s greatest king (1 Sam 16–31; 2 Sam 1–24; 1 Chr 10–29; compare Acts 16:32). A prophet who anointed Israel’s first two kings, Saul and David (1 Sam 3–16). 11:33 An allusion to Daniel, who disobeyed the king’s orders by worshiping God and was put into the lion’s den. Daniel 6:23 records that he was unharmed because he had trusted God. 11:34 Refers to Shadrach, Meshach, and Abednego—Daniel’s friends who believed that God was able to deliver them from the fiery furnace (Dan 3:17–18). The description in this verse fits with various ot leaders and prophets (1 Kgs 19:2; 2 Kgs 6:31–33; 1 Sam 19:10–18; 21:10; 2 Sam 15:14; Psa 144:10; Jer 16:7–24; 36:26). 11:35 Elijah raised the son of the widow of Zarephath (1 Kgs 17:17–24). Likewise, Elisha raised the son of a wealthy Shunammite woman (2 Kgs 4:18–37). Resurrection LTW Resurrection NBD Refers to the hope of obtaining a future salvation. 11:36 Refers broadly to many within Israel’s history who experienced inhumane treatment at the hands of others (Jer 37:4–21; 20:1–2; 2 Chr 16:7–10; 1 Kgs 22:26–27; 4 Macc 12:2). The price of remaining faithful to God was often suffering, pain, and prison. 11:37 Likely an allusion to traditions surrounding the prophet Isaiah. First- to second-century works influenced by Judaism record that Isaiah died during Manasseh’s reign by being sawn in two (Lives of the Prophets 1.1; compare Martyrdom of Isaiah 5.1–4, 11–14). While some individuals had escaped the sword (Heb 11:34), others fell to it (1 Kgs 18:4, 13; 19:10; Jer 26:20–23; Dan 11:31–33). This description calls to mind Elijah and Elisha, who dressed in animal skins (Num 31:20; 2 Kgs 1:8). The hairy cloak later became standard prophetic garb (Zech 13:4; Matt 3:4; 7:15). 11:38 Refers in general to many who wandered and sought refuge (see 1 Kgs 18:4, 13; 19:1–3, 9). This motif also recalls the stories of Abraham (Heb 11:8–10), Moses (v. 27), and others (vv. 13–16) who sought a better inheritance. 11:39–40 These two verses summarize vv. 1–38 and provide a transition to the theme of endurance in ch. 12. Believers should understand themselves in continuity with this cloud of witnesses (12:1) and be encouraged by these exemplars of faith. 11:39 The ot figures mentioned in ch. 11 did not experience the salvation of Christ’s new covenant during their lifetimes (9:15). Rather, they saw the promise from afar and eagerly awaited its fulfillment (vv. 13, 16). 11:40 The chapter’s closing statement suggests that all who trust in God, living and dead, will be transformed together.
John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 10:39–11:40.
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For they that say such things declare plainly that they seek a country.
And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned.
But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.
By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son,
Hebrews 11:17. Πίστει προσενήνοχεν Ἀβραὰμ.… “By faith Abraham when tried offered up Isaac, yea he who had accepted the promises, to whom it had been said, In Isaac shall thy seed be called, offered his only son.” The perfect προσενήνοχεν, Blass (Gram., 200) says “can only be understood as referring to the abiding example offered to us”. Similarly Alford, Westcott, Weiss, etc. Surely it is better to have regard to Burton’s statement, “The Perfect Indicative is sometimes used in the N.T. of a simple past fact where it is scarcely possible to suppose that the thought of existing result was in the writer’s mind”. And in Jebb’s Appendix to Vincent and Dickson’s Gram. of Mod. Greek (p. 327, 8) it is demonstrated that “later Greek shows some clear traces of a tendency to use the Perfect as an Aorist”. τὸν is probably here intended not merely to indicate the case of the indeclinable Ἰσαὰκ (Vaughan), cf. Hebrews 11:18; Hebrews 11:20, but to call attention to the importance of Isaac; and this is further accomplished in the succeeding clause which brings out the full significance of the sacrifice. It was his only son whom Abraham was offering (προσέφερε imperfect in its proper sense of an unfinished transaction) and therefore the sole link between himself and the fulfilment of the promises to which he had given hospitable entertainment (ἀναδεξάμενος, 2Ma 6:19). “The sole link,” because, irrespective of any other children Abraham had had or might have, it had been said to him (πρὸς ὃν, denoting Abraham not Isaac), In Isaac shall a seed be named to thee (Genesis 21:12); that is to say, it is Isaac and his descendants who shall be known as Abraham’s seed. Others are proud to count themselves the descendants of Abraham but the true “seed” (κληθήσεταί σοι σπέρμα, cf. Galatians 3:16; Galatians 3:29) to whom along with Abraham the promises were given was the race that sprang from Isaac, the heir of the promise. No trial (πειραζόμενος as in Genesis 22:1, ὁ Θεὸς ἐπείρασε τὸν Ἀβραὰμ and cf. Genesis 22:12) could have been more severe. After long waiting the heir had at last been given, and now after his hope had for several years rooted itself in this one life, he is required to sacrifice that life and so break his whole connection with the future. No greater test of his trust in God was possible. He conquered because he reckoned (λογισάμενος “expresses the formation of an opinion by calculation or reasoning, as in Romans 8:18; 2 Corinthians 10:7” (Vaughan).), that even from the dead God is able to raise up—a belief in God’s power to do this universally, see John 5:21. This belief enabled him to deliver his only son to death. “Whence (ὅθεν, i.e., ἐκ νεκρῶν, although several commentators, even Weiss, render it ‘wherefore’) also he received him back (ἐκομίσατο, for this meaning see Genesis 38:20 and passages in Wetstein) in a figure (ἐν παραβολῇ, not actually, because Isaac had not been dead, but virtually because he had been given up to death. He had passed through the likeness of death, and his restoration to Abraham was a likeness of resurrection. (Whoever wishes to see how a simple expression may be tortured should consult Alford’s long note on this place.)Of whom it was said, That in Isaac shall thy seed be called:
Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure.
By faith Isaac blessed Jacob and Esau concerning things to come.
Hebrews 11:20. Πίστει περὶ μελλόντων.… “By faith Isaac blessed Jacob and Esau in regard to things future,” as is recorded in the well-known passage, Genesis 27. Isaac thus in his turn exhibited a faith which could be described as ἐλπιζομένων ὑπόστασις. “By faith Jacob when dying (ἀποθνήσκων cf. καλούμενος, Hebrews 11:8, and πειραζόμενος, Hebrews 11:17 : the participle illustrates Hebrews 11:13 and also reminds the reader that Jacob before he died saw his children’s children inheriting the promise (“thy two sons are mine,” Genesis 48:5) blessed each of the sons of Joseph. ἕκαστον τ. υἱῶν, that is, he gave each an individual blessing, crossing his hands, laying his right on the head of Ephraim the younger, his left on Manasseh, thus distinguishing between the destiny of the one and that of the other and so more abundantly illustrating his faith. καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ, “and worshipped leaning upon the top of his staff”. The words are from the LXX rendering of Genesis 47:31 where after Joseph had sworn to bury his father in Canaan, “Israel worshipped, etc.”. His exacting this promise from Joseph was proof of his faith that his posterity would inherit the land of promise. The LXX translating from an unpointed text read הַמַּטֶּה the staff and not as it is now read הַמִּטָּה the bed, (as in Genesis 48:2). The meaning in either case is that in extreme bodily weakness, either unable to leave his bed or if so only able to stand with the aid of a staff, his faith was yet untouched by the slightest symptom of decay. “The idea of προσκυνεῖν is that of reverence shown in posture” (Vaughan). Here Jacob “worshipped” in thankful remembrance of the promise of God and that his son had accepted it.By faith Jacob, when he was a dying, blessed both the sons of Joseph; and worshipped, leaning upon the top of his staff.
By faith Joseph, when he died, made mention of the departing of the children of Israel; and gave commandment concerning his bones.
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Heb.11:1–38 Having introduced the theme of faithfulness in Heb 10:38–39, the author celebrates the character of faith throughout Heb 11 (compare Heb 6:12–15). The author draws examples from the ot and applies them to the present generation. Faith is determined by hope in God’s promises (see Heb 4:1–3; 6:1; 11:6, 17–19, 29). Faith 11:2 Refers to making a public witness in order to gain approval. In this case, God commends these ot figures through Scripture. 11:3 By His powerful word, God created and ordered the universe (Gen 1:1–2:3). The theological concept of creatio ex nihilo (“creation out of nothing”) could be implied by this verse’s claim that the material world was not made from visible things. However, the context is set up by the definition of faith in Heb 11:1 about trust in things unseen. The emphasis is on the universe’s response to God’s command, rather than God’s work with physical materials. The author might also be indicating that God used a heavenly pattern to create the earth, as with the heavenly tabernacle (9:11). Creation, Cosmology DLNT 11:4 The second son of Adam, a shepherd (Gen 4:2). Abel AYBD God accepted Abel’s offering but rejected Cain’s. See Gen 4:4 and note. The Offerings of Cain and Abel LRC:G111 The first son of Adam, a farmer (Gen 4:2). Cain killed Abel (Gen 4:8) and lied to God about the murder (Gen 4:9). As a result, God cursed Cain and banished him to wander outside his homeland (Gen 4:11–12). Cain AYBD God approved Abel as righteous because of his faith. Divine favor is connected to faith (Heb 11:6). The ot does not directly describe Abel as being righteous. The connection of faith with righteousness comes from Hab 2:4 (see Heb 10:38 and note). Because the righteous one will live by faith, those who exhibit faith are considered righteous. When Cain killed Abel, Yahweh remarked that the voice of Abel’s blood was crying to him from the ground (Gen 4:10). Abel continues to speak through Scripture as an example of faithfulness. Heb 11:5 Listed among the descendants of Adam (Gen 5:1–31). Enoch AYBD Unlike the others in the same list, Genesis does not include the expression “he died” following the account of Enoch’s life; rather, it states that God took him. See Gen 5:24. Heavenly Ascent in Jewish and Pagan Traditions DNTB 11:6 Faith entails believing that God exists. He has revealed Himself in these last days through His Son, Jesus (Heb 1:2). Faith also entails believing that God rewards those who seek Him. The expression “seeking the Lord” appears frequently throughout Psalms (e.g., Pss 14:2; 22:26; 34:4, 10; 69:32) in reference to those who trust in God and His promises. 11:7 See Gen 6–10. Like Abel and Enoch, Noah also was pleasing to Yahweh (Gen 6:9; 7:1). God warned Noah about the flood; his obedient response demonstrated faithfulness to God. Flood AYBD The ot asserts that Noah was a righteous man (Gen 6:9; 7:1; Ezek 14:14, 20). The author of Hebrews again uses Hab 2:4 to draw a connection between faith and righteousness. 11:8 See Gen 12:1–4. Other nt writers also emphasize Abraham’s righteousness. However, they usually point to his response to God’s promise in Gen 15:6, not his faithful response to God’s initial call in Gen 12 (see Rom 4:3, 9, 22; Gal 3:6; Jas 2:23). God’s Call and Promise for Abram LRC:G1250 Abraham AYBD 11:9 Refers to Canaan (Gen 50:24; Exod 13:5; Num 11:12; Deut 1:8). As Abraham’s son and grandson, Isaac and Jacob inherited God’s promise. 11:10 Anticipates the description of God’s unshakeable city (or kingdom) in Heb 12:28; 13:14. 11:11 The wife of Abraham; one of several women in Genesis who were barren (Gen 11:30; 25:21; 29:31). Sarah AYBD In spite the natural odds against him, Abraham believed that God was faithful and obeyed Him (Gen 15:6; 17:22–27). 11:12 See Gen 15:5; 22:17. 11:13 Refers to Abraham, Sarah, Isaac, and Jacob. They died in faith, in that they trusted in God’s promises. They could not literally see the promises (Heb 11:1, 7), but they saw them in that they believed. Abraham and his offspring were nomads both literally (vv. 8–9) and figuratively (in the sense that they were awaiting a heavenly dwelling). 11:15 Refers to ancient Mesopotamia. According to Gen 11:27–31, Abram’s family was from Ur of the Chaldeans. They moved from there to Haran in northwest Mesopotamia. Abraham’s Ur might have been the large city in southern Mesopotamia or a smaller city in northwest Mesopotamia, closer to Haran. See note on Gen 11:28. Geography in Genesis 12 LRC:G1250 Ur ISBE Abraham’s unsettled existence within Canaan would have given him the option of returning to Ur or Haran, but Abraham resists that urge (Gen 24:6; 31:3). 11:16 The home they earnestly desire is better because it is heavenly (Heb 11:16) and involves a relationship with Christ (12:22–24). 11:17 The Greek term used here, monogenēs, has the sense of “unique” or “special” (see John 1:18; 3:16). Abraham fathered both Ishmael (Gen 16:15) and Isaac (Gen 21:2–3), but only Isaac is the child of promise (Gen 17:16; 21:1). The near-sacrifice of Isaac is recorded in Gen 22. God blesses Abraham because he was willing to sacrifice Isaac (Gen 22:16–18). James also identifies this event as a demonstration of Abraham’s faith in God (Jas 2:21–24). 11:19 Because Abraham already had relinquished Isaac to the fate of death, receiving him back amounted to a resurrection (figuratively speaking)—and restored life to the promise that God had made to Abraham. 11:20 See Gen 27; 28:1–4. Jacob received the blessing of the firstborn son (Gen 27:27–29). This left only a modest blessing for his elder brother, Esau (Gen 27:39–40). Jacob AYBD 11:21 See Gen 48:1–22. On his deathbed, Jacob blessed his two grandsons, Ephraim and Manasseh. This detail comes from the Greek ot (Septuagint) of Gen 47:31. In contrast, the Hebrew text of Gen 47:31 describes Israel bowing himself upon the head of his bed—the posture of an old man nearing death. 11:22 Refers to Joseph’s words to his brothers in Gen 50:24. Moses carried out these instructions (Gen 50:25; Exod 13:19); the Israelites eventually buried Joseph’s bones at Shechem (Josh 24:32). Burials AYBD 11:23 See Exodus 2:2. Recalls Exodus 1:22, where Pharaoh commands that every Hebrew boy be thrown into the Nile. 11:24 Moses protected a fellow Hebrew from an Egyptian master, demonstrating his true allegiance (Exod 2:11–15; compare Acts 7:23–25). 11:25 Might refer to the comforts of Pharaoh’s house. The Exodus account does not mention this detail. 11:26 By identifying with the people of God and sharing in their hardship, Moses ultimately served the cause of Christ. 11:27 Likely refers to Moses fleeing from Egypt after killing an Egyptian (Exod 2:15), though it could refer to the exodus event. Refers to God (Exod 33:18–23; Deut 4:12; Psa 97:2; Rom 1:20; Col 1:15; 1 Tim 1:17). In Hebrews, the phrase primarily describes God’s miraculous appearance to Moses at the burning bush (Exod 3:2–3). 11:28 See Exodus 12:1–30. Moses observed the Passover prior to seeing the concurrent acts of death and deliverance it would bring. Passover was a pivotal moment in the redemption of Israel (Exod 12:29–31). God instructed His people to sacrifice a lamb (Exod 12:3–5) and put blood upon the doorposts of their homes (Exod 12:7). Later that night, they were to prepare the lamb (Exod 12:8–10) and eat it in haste (Exod 12:11), leaving nothing (Exod 12:10). Over the night, an angel of Yahweh struck down all the firstborn within Egypt who did not observe the Passover (Exod 12:29–30). Passover ISBE God instructed Moses and the Hebrew people to sprinkle blood on their doorposts (Exod 12:22–23). This reflects the significance of blood in God’s covenantal relationship with His people (e.g., Heb 9:12–22; 10:4, 19, 29; 12:24). See Exod 12:23 and note; Exod 12:29. 11:29 See Exod 14:15–22. The exodus from Egypt provides a framework for understanding later events in Scripture (1 Sam 15:6; Isa 11:16; Mic 7:15). Matthew’s Gospel portrays Jesus as Israel, God’s Son, whom He brought out of Egypt (Matt 2:15; quoting Hos 11:1). The exodus portrays God’s paradigmatic action of deliverance on behalf of His people (e.g., Num 22:5; Josh 2:10; 9:9; Psa 106:9–12; Isa 43:16–17; 44:27; 51:10). God associates His identity with this saving action (e.g., Lev 11:45; 19:36; Num 15:41; Deut 5:6). His saving action is tied to covenant faithfulness (Judg 2:1–3; 1 Sam 10:18–19), and provides the impetus for treating others well (e.g., Exod 22:21; Lev 18:3). Exodus, The AYBD Exodus/New Exodus DTIB 11:30 Because the author of Hebrews has depicted the wilderness generation as unfaithful (Heb 3:16–19), he skips them here and proceeds to the accounts of the conquest. See Josh 6. The author of Hebrews commends the second generation of Israelites for their faith, which brought down the walls of Jericho. Jericho ZEB H—L 11:31 The letter of James also attests to Rahab’s faithfulness (Jas 2:25). She expressed faith in God’s plan to deliver Jericho to Israel (Josh 2:9–11) and played an integral role in accomplishing it (Josh 2:15–16). Rahab AYBD Refers to the residents of Jericho, who perished when Israel plundered it (Josh 6:17, 21). The author of Hebrews used this same expression (tois apeithēsasin, meaning “the disobedient”) to refer to the unbelieving Israelites (Heb 3:18). Joshua sent spies to gather intelligence prior to the conquest of Canaan (Josh 2:1–15). Rahab kept the spies safe from the king of Jericho, so Joshua promised to deal kindly and faithfully with her (Josh 2:14). 11:32 Judges whom God appointed over Israel to deliver His justice and mercy to His people (Judg 4–8; 10–16). Remembered as Israel’s greatest king (1 Sam 16–31; 2 Sam 1–24; 1 Chr 10–29; compare Acts 16:32). A prophet who anointed Israel’s first two kings, Saul and David (1 Sam 3–16). 11:33 An allusion to Daniel, who disobeyed the king’s orders by worshiping God and was put into the lion’s den. Daniel 6:23 records that he was unharmed because he had trusted God. 11:34 Refers to Shadrach, Meshach, and Abednego—Daniel’s friends who believed that God was able to deliver them from the fiery furnace (Dan 3:17–18). The description in this verse fits with various ot leaders and prophets (1 Kgs 19:2; 2 Kgs 6:31–33; 1 Sam 19:10–18; 21:10; 2 Sam 15:14; Psa 144:10; Jer 16:7–24; 36:26). 11:35 Elijah raised the son of the widow of Zarephath (1 Kgs 17:17–24). Likewise, Elisha raised the son of a wealthy Shunammite woman (2 Kgs 4:18–37). Resurrection LTW Resurrection NBD Refers to the hope of obtaining a future salvation. 11:36 Refers broadly to many within Israel’s history who experienced inhumane treatment at the hands of others (Jer 37:4–21; 20:1–2; 2 Chr 16:7–10; 1 Kgs 22:26–27; 4 Macc 12:2). The price of remaining faithful to God was often suffering, pain, and prison. 11:37 Likely an allusion to traditions surrounding the prophet Isaiah. First- to second-century works influenced by Judaism record that Isaiah died during Manasseh’s reign by being sawn in two (Lives of the Prophets 1.1; compare Martyrdom of Isaiah 5.1–4, 11–14). While some individuals had escaped the sword (Heb 11:34), others fell to it (1 Kgs 18:4, 13; 19:10; Jer 26:20–23; Dan 11:31–33). This description calls to mind Elijah and Elisha, who dressed in animal skins (Num 31:20; 2 Kgs 1:8). The hairy cloak later became standard prophetic garb (Zech 13:4; Matt 3:4; 7:15). 11:38 Refers in general to many who wandered and sought refuge (see 1 Kgs 18:4, 13; 19:1–3, 9). This motif also recalls the stories of Abraham (Heb 11:8–10), Moses (v. 27), and others (vv. 13–16) who sought a better inheritance. 11:39–40 These two verses summarize vv. 1–38 and provide a transition to the theme of endurance in ch. 12. Believers should understand themselves in continuity with this cloud of witnesses (12:1) and be encouraged by these exemplars of faith. 11:39 The ot figures mentioned in ch. 11 did not experience the salvation of Christ’s new covenant during their lifetimes (9:15). Rather, they saw the promise from afar and eagerly awaited its fulfillment (vv. 13, 16). 11:40 The chapter’s closing statement suggests that all who trust in God, living and dead, will be transformed together.
John D. Barry et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 10:39–11:40.
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