Hebrews Chapter 11:20-40/Commentary by Mark Dunagan

Hebrews Chapter 11:20-40

11:20 “By faith Isaac blessed Jacob and Esau”: “Moving to Isaac himself, the author cites from the record in Genesis 27:1-28:5. A problem may be posed by the fact that Isaac’s pronouncing of the blessing upon Jacob was the result of some chicanery by Jacob and his mother Rebekah and is only with some difficulty seen as by faith on Isaac’s part. Nevertheless, the content of the blessing dealt with things to come (Genesis 27:28,29,40; 28:3-4), and thus it must be recognized that Isaac did believe the promises made to Abraham (Genesis 28:4). When the deception was discovered, Isaac did not rescind the blessing upon Jacob on the grounds that it had been fraudulently obtained, but confirmed it (Genesis 27:33)” (Kent p. 232). “By faith Isaac believed that revelation which God made to him concerning the respective destinies of Jacob and Esau. And it was because he was fully conscious of the inspiration under which he had spoken that he made no attempt to revoke the blessing after the discovering of Jacob’s deceit. Instead he bowed to the divine decree even though it set aside the law of primogeniture and overruled his own inclinations” (Wilsons p. 149). Isaac loved Esau more than Jacob, yet Isaac submitted to God’s decision that Jacob would be the one blessed (Genesis 25:28). 11:20 “Even regarding things to come”: The blessing promised to Jacob (Genesis 27:29) did come true; as did the blessing promised to Esau (27:40). This reveals that the actual blessing itself was given by inspiration. Isaac must have realized that since God gave the blessing, even though Jacob was pretending to be Esau, God knew it was Jacob and wanted Jacob to receive that blessing. Before we move on, remember that the Holy Spirit here is endorsing as historically accurate what took place in Genesis 27.

11:21 “By faith Jacob, as he was dying, blessed each of the sons of Joseph”: “Even in his dying hours, Jacob did not waver in his faithfulness. He believed that God would fulfill His promises” (Reese p. 204). This event is recorded in Genesis 48:8-22. Even when dying in Egypt, Jacob believed that God would fulfill His promises. By blessing the sons of Joseph, who had been born in Egypt to an Egyptian mother, Jacob is demonstrating that they are considered as equal sons with the other sons of Israel (Genesis 48:5). “In spite of Joseph’s protestations, Jacob insisted upon bestowing a preferential blessing upon Ephraim, the younger twin. With Jacob it was no question of being deceived, but was his deliberate act. His firm conviction about things to come, is far different from the vacillation of his early years” (Kent p. 233). “The inference here is that those who do not lay hold of the promised blessings in faith cannot be the true descendants of the one who did” (Wilson p. 149). 11:21 “Worshipped, leaning on the top of his staff”: This took place before the blessing just mentioned in Genesis 47:31. “As death drew near Jacob made Joseph swear that he would not leave his body in Egypt but that it would be taken to Canaan for burial there, and then he worshipped God, supporting his now feeble frame upon his staff” (Wilson pp. 149-150). Such an action so manifested faith in God’s promises, that God would indeed visit Israel and bring them out of Egypt and back into the Promised Land. Reese notes, “Beware! The Latin Vulgate reads that Jacob ‘adored the top of his staff’, i.e., he was bowing down to his staff as to an image! This is not the only place in Hebrews that the Vulgate rendering has led the Roman Church down the wrong path” (p. 204). This reveals that a person can worship without bowing to the ground or kneeling and that there is not only one correct posture in worship. Even though Jacob was extremely frail, He continued to trust God. God expects us to be faithful until the very end of our lives (2 Timothy 4:5-8). 11:22 “By faith Joseph, when he was dying, made mention of the exodus of the sons of Israel, and gave orders concerning his bones” At the end of his life Joseph clearly predicted the Exodus when he noted, “God will surely visit you” (Genesis 50:24-25). “As one who was second only to Pharaoh himself his body might well have been laid to rest in some grand Egyptian tomb, but entertained a far higher hope than this. For he publicly expressed his faith in

the promised salvation by commanding that his bones should be taken with them and buried in Canaan” (Wilson p. 150). From this verse some Roman Catholic writers have sought the justification for the preservation and veneration of relics, or the bones of saints departed. Yet Joseph did not want his remains worshipped or placed on display, rather he simply wanted his body buried in Canaan and undisturbed. To take this verse as precedence for “digging men’s bones out of their graves, of enshrining and placing them on altars, of carrying them up and down in procession, of adoring them will all signs of religious veneration, applying them unto miraculous operations, during diseases, casting out of devils, and the like, is ridiculous” (John Owen). “A great many things could have been stated about the faith of Joseph, but the one here mentioned was undoubtedly selected because it showed most clearly his trust that God would fulfill the promises made first to Abraham” (Kent p. 234). Hundreds of years later, this was fulfilled (Exodus 13:19), and eventually Joseph was buried in Shechem (Joshua 24:32). “Joseph’s prominence in Egypt certainly guaranteed an impressive burial and an imposing tomb. As his death approached, however, these things did not matter to him” (Reese p. 234). 11:23 “By faith Moses, when he was born, was hidden for three months by his parents, because they saw he was a beautiful child” From this passage in Hebrews we learn that the father of Moses also was involved in hiding Moses (Exodus 2:2). In Acts 7:20 Stephen speaks of Moses as being beautiful to God. It seems that the text is meaning more than that Moses was simply a cute child, but rather that God had revealed to Amram and Jochebed that this child was special for God’s plan and purposes. Notice, they did this by “faith” and faith comes by hearing the word of God (Romans 10:17). 11:23 “And they were not afraid of the king’s edict”: Pharaoh had commanded the execution of all newborn males (Exodus 1:22). Had their disobedience to the king’s edict been discovered, they would have been punished, but they were not afraid. The faithful have always obeyed God rather than men. The faithful have always remained faithful in spite of persecution and hardship. “Is there an implied contrast to the Hebrew readers, who were frightened by the severe penalties Christians were facing at the hands of unbelieving Jews?” (Reese p. 205). 3

11:24 “By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter” The Exodus from Egypt occurred 480 years before the fourth year of Solomon’s reign (1 Kings 6:1). This fourth year was 966 B.C., and the Exodus took place in 1446 B.C. Moses was eighty years old at the time of the Exodus (Exodus 7:7), and must have been born around 1525 B.C., when Thutmose I was Pharaoh of Egypt. The text says “Pharaoh’s daughter” so it is possible that Moses was reared in one of the numerous royal harems that were known to have been kept by Pharaohs. In addition, Hatshepsut, who actually ruled Egypt for a while, was the famous daughter of Thutmose I; Moses may have been raised by this famous woman. 11:24 “By faith Moses”: “Now it is no longer the parent’s faithfulness, but the faithfulness of Moses himself that is the topic of conversation” (Reese p. 205). “When he had grown up”: Moses was around 40 years old when he made this decision. This action was the action of a mature man, and not the decision of a child or a rebellious teenager (Exodus 2:10). “Refused to be called the son of Pharaoh’s daughter”: He did this by siding with the slaves and fleeing into the wilderness. “Whoever the daughter was, it meant that Moses would become the next Pharaoh of Egypt and his name would have been perpetuated in history as one of the greatest Pharaoh’s who ever lived” (Reese pp. 205-206). Yet by siding with God, Moses has become even more famous. “This was not the act of a pioneer revolutionary made in the interests of any earthly Utopia. It was not because he was of the same face that Moses chose to share the lot of a persecuted people but because he knew them to be ‘the people of God’” (Wilson p. 151). 11:25 “Choosing rather to endure ill-treatment with the people of God than to enjoy the passing pleasures of sin” “Choosing rather”: This was a deliberate choice that Moses made. Moses knew exactly what he was turning his back on when he sided with God and His people. Note that Moses knew that he could not side with both the Hebrews and the Egyptians, he had to make a choice (Matthew 6:24). Moses also had counted the cost (Luke 14:26ff). He knew that siding with the people of God would bring hardship, persecution, and ill treatment. Remember, the Christians receiving this 4

letter were being tempted to abandon Christianity because of the hardships (Hebrews 12:1-3). Did Moses do that? “With the people of God”: “In casting his lot with them, it was not a display of mere national identification but of spiritual affiliation” (Kent p. 237). 11:25 “Than to enjoy the passing pleasures of sin”: This does not mean that Moses was living a reckless and sinful life prior to age 40. First, staying in Egypt would have meant for Moses a life of ease and many opportunities to indulge in the desires of the flesh if he so wanted. Second, there was nothing inherently wrong for Moses to be in an official position, for Daniel served in Babylon. To remain in Egypt however would have been a sin in itself for it would have meant that Moses was rejecting his role as God’s appointed deliverer (Acts 7:25).  There is a pleasure in sin but it is only temporary.  “It is false pleasure, and what truer misery is there than false joy? It is like the pleasure of the man who receives much money, but it is all counterfeit, or the pleasure of the man who dreams of a feast and awakes so hungry and vexed that he could eat his dream. For this reason sin should be doubly hated, because it is ugly and false, because it defiles and mocks us” (Wilson p. 152).  Which choice are we making in our lives? 11:26 “Considering the reproach of Christ greater riches than the treasures of Egypt; for he was looking to the reward” 11:26 “Reproach of Christ”: Perhaps the reproach Moses suffered was the same kind of reproach Jesus Himself suffered. This expression may mean simply a general suffering for Christ, that is, for God’s cause. Suffering would befall Moses because, in a sense, like Jesus, he was God’s anointed, he was the Savior for this generation. This may also mean that Moses understood that his role was to deliver God’s people and all of this was done in light of the arrival of a future Messiah. Both Abraham and Moses understood the promises about a Messiah (John 8:56; Deuteronomy 18:15). “The Messiah was known to be coming, and to help prepare for Him, Moses and others were willing to suffer (Psalm 89:50-51). In like manner, will the Christians who receive this letter suffer for Christ?

11:26 “Considering”: Moses really looked at what God was offering. “Greater riches than the treasures of Egypt”: “To get some idea of the wealth and opulence of the 18th dynasty, see the accounts of the treasures found in Tutankhamen’s tomb” (Reese p. 207). Being the son of Pharaoh’s daughter, Moses knew exactly what Egypt could offer him, yet he saw more wealth in serving God than all the gold and silver in Egypt. Do we consider our relationship with God and eternal life greater treasure than what this world contains? “For he was looking to the reward”: The fleeting riches of Egypt could not attract the attention of Moses. What attracts your attention? Moses was looking for the same city that Abraham and others had anticipated (Hebrews 11:10, 13-16). “His gaze was not upon personal satisfaction in Egypt, nor even upon an escape with his people in Canaan, but the ultimate reward which would be experienced in the life to come” (Kent p. 240). Compare with Colossians 3:1-3 and Matthew 6:19ff. 11:27 “By faith he left Egypt, not fearing the wrath of the king”: Some believe that this leaving of Egypt is the Exodus because in Exodus 2:14-15, the text notes that when Moses fled to Midian he did fear the wrath of Pharaoh, yet this fleeing is here placed prior to the Passover which better fits the flight to Midian, not the Exodus. The Exodus also occurred at Pharaoh’s request, not in his wrath, yet Pharaoh was aroused immediately after Israel’s departure (Exodus 14:5) and Moses might have expected that. Some see “not fearing the wrath of the king” as describing the attitude of Moses as he repeatedly demanded the release of God’s people prior to the Exodus. Those who see this verse as describing Moses’ flight to Midian argue that there is no contradiction with Exodus 2:14-15, because even though Moses was afraid, he did not let that fear conquer him. “For he endured, as seeing Him who is unseen”: Moses had a greater respect for God’s power than the power used by Pharaoh. Jesus taught the same truth in Matthew 10:28. “He followed where God led without any visible or earthly means to counteract the obvious human forces arrayed against him. Here is Biblical faith in perfect demonstration” (Kent p. 241). The Hebrew Christians needed to hear this— Moses endured! Let the example of Moses challenge and encourage you! The Old Testament has much to say about the relationship Moses had with God (Exodus 33:11; Numbers 12:7-8). 11:28 “By faith he kept the Passover and the sprinkling of blood, so that he who destroyed the firstborn would not touch them”

Using hyssop, the blood of the lamb was sprinkled on the doorposts and served to protect the homes of the Israelites from the final plague. This really happened! This event is recorded in Exodus chapter 12. This is another demonstration of faith: 1. God commanded it. 2. This was completely new; there was nothing in the previous experience of Moses or any other Israelite to justify this action. 3. Moses had nothing to go on, and had no guarantee that this would even work— except God’s command and promise. “Doing what God says, taking Him at His word, that is the essence of faith” (Reese p. 208). 11:28 “He who destroyed”: See Exodus 12:12,13, 23, 27, 29 and 11:4. 11:29 “By faith they passed through the Red Sea as though they were passing through dry land”: This account drawn from Exodus 14 really happened! “Since the vast majority of the nation perished because of unbelief (Hebrews 3:12,18-19), some have thought that only the leaders—Moses, Aaron, Caleb, and Joshua are here included as ‘they’. Others have urged that there was a portion of the whole nation who were true to the faith” (Reese p. 208). In addition, like these Christians reading this letter, one may be faithful at one time and yet lapse into unbelief (Hebrews 3; 10:32-34). Also remember that it took “faith” to pass through that Sea, with “walls of water” on both sides. What was the guarantee that those walls would hold?—God’s word! Some have contended that this was not a miracle and that only a very shallow marsh was parted, but would it take any “faith” to cross such a shallow marsh? 11:29 “Passing through dry land”: “With a wall of water on both sides, the people who followed God’s indicated plan, walked across the sea bed just as they would walk across land where there was no water” (Reese p. 208). The very fact that this sea was parted and as a result formed “walls of water” (1 Corinthians 10:1-2; Exodus 14:22) on both sides of them and the fact that all the Egyptian subsequently drowned in this same Sea proves that the Red Sea was not a shallow marsh, but rather a real and actual “Sea”. “And the Egyptians, when they attempted it, were drowned”: “Rash presumption mistaken by many for faith: with similar presumption many rush into eternity. The same thing done by the believer and by the unbeliever is not the same thing. What was faith in Israel was presumption in the Egyptians” (Wilson p. 154). This is exactly what the account in Exodus says happened (Exodus 14:7,28). Faith is not mere “daring” for the 7

Egyptians had “daring” and a “no fear” type of attitude and perished! “Faith” is man’s obedient response to God’s revelation. 11:30 “By faith the walls of Jericho fell down”: See Joshua 6:12-20. Notice that the years of Wilderness Wandering are passed over for this was a time of unbelief among most of God’s professed people, and yet there were faithful men like Caleb and Joshua. “Marching around and around Jericho seven days, seven times on the seventh day, then blowing the trumpets and making a great shout—how could such a procedure make massive fortifications fall? Who had ever heard of such a thing? Yes it took faith to carry out this mode of attack which seemed to be no attack at all” (Lenski pp. 413-414).  God was using a means that was invisible to the human eye (Hebrews 11:1).  Remember, nothing happened the first six days. “Only firm belief that God would do what He said, can explain why the Israelites behaved as they did” (Reese p. 209).  Here is also another example of when “human reason” may not see the wisdom in what God asks or commands, yet God expects us to obey Him even when we do not understand all the reasons why. God also expects us to obey Him when life seems to be unfair (as seen in the book of Job). To demand an answer from God for every question that we might have before we obey Him is not faith.  The faith of the Israelites was fully vindicated on the seventh day—just as the faith of Christians will be fully vindicated at the Second Coming.  Nothing happened until all of God’s conditions were met. For six days, and into the seventh, the walls remained firm, when suddenly all the walls fell at the precise moment that God’s conditions were fulfilled.  Such a plan of attack might have subjected the Israelites to taunts and ridicule from the inhabitants of Jericho, but God still expects us to obey Him even in the face of ridicule. 11:31 “By faith Rahab the harlot”: She is mentioned in Joshua 2:1-24 and 6:2225. She also became the great-grandmother of Jesse, the father of David, and one of the ancestors of Jesus (Matthew 1:5). “The experience of Rahab was naturally suggested by the immediately preceding mention of Jericho” (Kent p. 244). “The Hebrew word translated harlot signifies a secular prostitute, not a temple 8

prostitute” (Reese p. 209). Note that Rahab was not delivered at the moment she believed in God, and neither did a mere mental assent save her. She was not saved until she acted upon her faith (James 2:24-26). “Did not perish along with those who were disobedient”: Note that the people in Jericho are labeled as “disobedient”. They resisted God’s will, a will that was now well known as evidenced by Rahab’s words. If Rahab had enough information to become believing then so did the rest of the town. See Joshua 2:10 “For we have heard…”. “Rahab is certainly a rebuke to unsaved people who give excuses for not trusting Christ. ‘I do not know very much about the Bible’, is an excuse I often hear. Rahab knew very little spiritual truth, but she acted on what she did know. Another excuse is, ‘What will my family think?’ Rahab’s first concern was saving her family, not opposing them” (Reese p. 209). If Rahab could believe fully in God without ever reading a Bible, then what does that say for people in a culture where the Bible is so accessible, yet they remain in unbelief? 11:31 “After she had welcomed the spies in peace”: Rahab had a split second to a make a decision, yet she was able to make the right decision because she already had evaluated the evidence (Joshua 2:9ff). She welcomed the spies as friends to be protected, not as enemies to be delivered up. In addition, Rahab decided to obey God rather than men (Joshua 2:2-7). The fact that Rahab lied to the men who were pursuing the spies (Joshua 2:4-5), has caused some to argue that this is an example where the end justified the means and that God’s commands can be set aside if human life is on the line. Yet the entire letter of Hebrews argues against this point of view: 1. These Christians had suffered persecution, yet they were not excused from departing from the faith in order to save themselves (10:32-34). 2. This chapter mentions those who died because of their faith (11:4; 35). The NT commends Rahab for her faith (Hebrews 11:31; James 2:25). Nowhere does the NT commend her for being deceptive, and nowhere does a biblical writer argue situation ethics from Rahab’s actions. Davis notes, “Bible readers must always be careful to distinguish between what the Bible reports and what it recommends, between what it records and what it requires. The Bible reports that Jacob had four wives; it is hardly encouraging us to do the same” (p. 27). Rahab was also endangering her own life. “Rahab’s intention was good, but the 9

end does not justify the means. Nevertheless, the most important thing is that Rahab, who previously had been a heathen woman of ill repute, in principle aligned herself with Israel. This was a choice of faith” (Goslinga pp. 44-45). I really like what Davis says on this point, “it is clear from Scripture that God regards all lies as evil and sinful. For one to lie in this manner is for one to assume that he knows the outcome of a situation, which in fact, he does not. God has control of every situation and therefore it might well be the will of God that the spies should die. It is the job of the believer to represent the truth and allow the Lord to care for that situation” (p. 35). In addition, there is a difference between Rahab telling a lie---- a woman trying to break from heathenism and doing her best to side with God, and someone lying who has been a Christian for many years. The example of Rahab makes one realize that believing in God isn’t a matter of having an ideal environment or upbringing, or a mountain of evidence, rather it is more a matter of an honest and good heart. Her example also condemns those who try to excuse people in “far-off’ lands that just couldn’t have enough evidence to believe in God. If Rahab can believe in God, then why can’t the person in India, Africa, China, etc..? Carefully note, contrary to the claims of Calvinism, the Holy Spirit didn’t overwhelm Rahab. She didn’t need the miraculous intervention of the Spirit to believe, and yet she was quite the sinner. Compare Rahab’s reaction to the information in Exodus 15:15-16; 23:27; Deut. 2:25. 11:32 “And what more can I say?” For time will fail me if I tell of” : “The list is altogether too long for the writer to give an account of the great evidence of faith in the lives of all the great personages in the past history of Israel” (Lenski p. 415). Seeing that some of the men noted in the following had definite imperfections, we must not conclude that God is endorsing everything these men did, and neither is God arguing that He will accept a very low standard of faithfulness or merely a once in a while faithfulness. After you read Hebrews 11:32 read Hebrews 11:33-39. 11:32 “Gideon”: In Judges chapters 6-9, Gideon was used by God to deliver Israel from the Midianites. He trusted God’s plan to deliver Israel with only 300 troops when faced with an opposing force of 135,000. “It was obvious that military prowess was not the explanation, but commitment without reserve to the word which God had revealed” (Kent p. 246). “Barak”: In Judges chapters 4-5, Barak 10

was the military leader God used in connection with Deborah. “A casual reading of the Old Testament account might suggest that Barak was not as good an example of faith as was Deborah, since he refused to risk the battle unless she accompanied him. However, it should be understood that Barak wanted Deborah’s presence with him because she was the Lord’s spokesman; and when she indicated that victory would come not primarily by military skill but by the Lord’s action through a woman, Barak willingly went forth to battle on that basis (Judges 4:9)” (Kent pp. 246-247). 11:32 “Samson”: In Judges chapters 13-16, we see clearly that there was much in Samson’s life was that unworthy of imitation yet the Bible records such for our learning. There were however occasions when he completely trusted God, especially in his final hours (Judges 16:28). “Jephthah”: Judges chapters 11-12. See Judges 11:11, 21-24,27, 29-32. “David”: Note that the Holy Spirit does not mention Saul or Solomon. In spite of David’s sin with Bathsheba, which the Bible exposes, David was a man after God’s own heart (1 Samuel 13:14; 16:1, 12; Acts 13:22). For examples of his faithfulness, see 1 Samuel 17:37; 22:3-5; 23:4-5; 24:12; 2 Samuel 5:17-25; 7:12-29. “Samuel”: This was the prophet who anointed David as king (1 Samuel 16:13). Samuel demonstrated great trust in God as a child, far stronger than that of Eli, the priest who reared him. There had been other prophets before Samuel, but with Samuel there began a continuing stream of prophets in Israel, it is therefore appropriate to speak of him as the first in a long series of prophets (Acts 3:24). 11:32 “And the prophets”: This would include men such as Elijah, Elisha, Isaiah, Jeremiah, Daniel and so on. Some commentators see Hebrews 11:33-38 as describing faithful men in the days that followed the book of Malachi, but there is no contextual reason for doing that. Most everything in these verses can be directly linked with information given in the Old Testament. 11:33 “Who by faith conquered kingdoms”: “Who speaks of those specified in the previous verses and others like them. Joshua subdued Canaan; Gideon the Midianites; Jephthah the Ammonites; David the Philistines, Amalekites, Jebusites, Edomites, etc.” (Reese p. 210). “Performed acts of righteousness”: They were righteous in their personal lives, for they ruled with righteousness and enacted just policies (2 Samuel 8:15). “Obtained promises”: God made promises to them and they often received the fulfillment of those promises. Some promises, like 11:13 and 39, remained in the future, while others, such a promised victories, 11

they obtained. “Shut the mouths of lions”: Daniel 6:16-23; 1 Samuel 17:34; Judges 14:6; 1 Chronicles 11:22. 11:34 “Quenched the power of fire”: Daniel 3:15-26. “Escaped the edge of the sword”: “It might refer to emerging unscathed from battle, or it might refer to personal escapes from execution (1 Kings 19:1-3); (2 Kings 6:16); (Jeremiah 36:19,26)” (Reese p. 211). “From weakness were made strong”: This was often true in the Old Testament, where God would deliver His people through small numbers or under the most unlikely circumstances. See Judges 16:30; 6:14-16; 1 Samuel 17:33. “Nationally, God took a people enslaved for four hundred years in Egypt and made them conquerors of Canaan” (Kent p. 249). “Became mighty in war, put foreign armies to flight”: “Time and again a small number of Israelites (think of Gideon’s 300, or of the tiny armies of Israel ‘like two little flocks of goats’ in 1 Kings 20:27) fought at God’s direction against vastly superior forces and defeated them” (Reese pp. 211-212). 11:35 “Women received back their dead by resurrection”: See 1 Kings 17:17-24; 2 Kings 4:18-27. “And others were tortured”: “Notice that the emphasis changes from achievements resulting from faith, to a willingness to suffer for their faith. Not everyone was delivered. Is this shift of emphasis something the Hebrew readers needed to consider?” (Reese p. 212). The word translated “torture” in the above verse means “to stretch and torture on the tympanum (a drum or wheel)”. The victim was stretched and then beaten to death with rods. Are we only willing to be faithful as long as victories are in our path instead of suffering? 11:35 “Not accepting their release”: While being tortured they would be asked to deny God and if they did so they were promised that the torture would stop. “So that they might obtain a better resurrection”: First, note that believers in the Old Testament clearly understood the doctrine of the resurrection and the hope of eternal life. This resurrection at the last day is even “better” than raising one from the dead, who will die again (11:35). Such men and women were looking to the final resurrection which would clothe their bodies with immortality—and that is while they could endure such sufferings. 11:36 “And others experienced mockings”: 2 Kings 2:23. The word here rendered “mockings” means “cruel mockery, derisive torture, brutality” (Reese p. 213). “And scourgings, yes, also chains and imprisonment”: Scourging was a 12

lashing with a brutal whip. See Jeremiah 20:2; Genesis 39:20; 1 Kings 22:27; 2 Chron. 16:10; Jeremiah 37:15; 38:6. 11:37 “They were stoned”: 2 Chronicles 24:20-22. “They were sawn in two”: According to the Talmud, Isaiah was so executed during the reign of Manasseh. “They were tempted”: This could be the temptation to apostatize. Hebrew readers are you listening? “They were put to death with the sword”: (1 Kings 19:10; Jeremiah 26:23). “They went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated”: This indicates that this is all they had to wear. They dressed this way because they were completely destitute, lacking even the most basic necessities. “They were continually afflicted and ill-treated by their fellow countrymen, the very ones for whose benefit they ministered” (Kent p. 254). “The same fidelity to God forced them to wander about like wild animals” (Wilson p. 158). Please note that many people today would consider such a miserable condition as proof that God was not with them and did not approve of them. Have we bought into the myth that material success is undeniable proof of divine favor? 11:38 “Men of whom the world was not worthy”: Yet God did not view them as miserable wretches, but as great heroes, for note that God will allow the faithful to suffer—really suffer. In their time, such men and women were treated with disrespect, yet God notes that the world did not deserve to have people like this in their presence. They were too good and noble for the generation in which they lived. “The world was not worthy of their presence, and yet they were not thought worthy to live in the world” (Wilson p. 159). The world tries to make us feel “unworthy”—do not be intimidated! 11:38 “Wandering in deserts and mountains and caves and holes in the ground”: This resumes the list of hardships they endured. See 1 Kings 18:4,13; 19:9. “Holes in the ground” abound in Palestine. “Palestine, from its hilly character abounds in fissures and caves, affording shelter to the persecuted” (Wilson p. 159). Would we still serve God if all we had were sheepskins and a hole in the ground? 11:39 “And all these, having gained approval through their faith, did not receive what was promised”

That is, they did not receive all that had been promised to the faithful. They lived their entire lifetimes without seeing the personal coming of the Messiah. Are the Hebrew readers listening? For they live in a time when the Messiah has come! If such men and women were faithful without seeing the fulfillment of God’s plan, can we do any less who have seen the fulfillment? 11:40 “Because God had provided something better for us, so that apart from us they would not be made perfect” “Us” means Christians”. The book has already noted that Christians enjoy a better covenant and a better priest and a better sacrifice (Hebrews 7-10). The “perfection” under consideration must be the perfection that arrived when Jesus died not only for our sins but also for the sins of the faithful in the past as well (Hebrews 9:15; 12:23). “If they, under the influence of a mere promise of future blessing, were able to thus live lives consistently faithful to God, how much more reason is there for us to persevere in faithfulness, whatever the cost, since we have been permitted to see the coming of the Messiah” (Reese p. 215).