HEBREWS
Study Notes—Chapter 11
Faith: This verse connects to the preceding one, where Paul assured the Hebrew Christians that they were “the sort who have faith.” (Heb 10:39) In his letter to the Romans, Paul had explained that Christians can cultivate faith based on what they see and hear. (Ro 1:16, 17 and study note, 19, 20 and study note; 10:16, 17) In other letters, he had shown that Christians walk “by faith, not by sight” (2Co 5:7), that faith is included in “the fruitage of the spirit” (Ga 5:22 and study note), and that “faith is not a possession of all people” (2Th 3:2). So here Paul does not provide a technical, all-inclusive definition of faith. Rather, he shows the power of true faith. He tells the Hebrew Christians that by means of this remarkable quality, the things “hoped for” and the “realities that are not seen” could become just as real and even more certain to them than the tangible material system of things that they saw and felt. In this letter, he discusses such unseen realities as Christ’s priesthood in heaven; the ransom that God had accepted in the heavenly Most Holy; and the future “city,” the Messianic Kingdom. (Heb 4:14; 7:26; 9:12-14; 11:10, 16) Paul also cites examples of the faith of “the men of ancient times” in order to paint a picture of this kind of faith in action. (Heb 11:2) Finally, he points to “the Chief Agent and Perfecter” of faith, the one whom each Christian must imitate.—Heb 12:2 and study notes.
the assured expectation of what is hoped for: To describe how genuine faith affects people, Paul uses a Greek word rendered “the assured expectation” (hy·poʹsta·sis). As used here, the word might refer to “a guarantee of” or “a basis for confidence in” what is expected. This term was often used in ancient legal documents to refer to a title deed. A man who held a genuine title deed to a property could be certain that the property legally belonged to him. Earlier in his letter, Paul used the same Greek word to emphasize the importance of maintaining “confidence.” (Heb 3:14) In both contexts, the term seems to be closely connected with “the hope” of Christians. (Heb 3:6) Their confidence was not misplaced; the things “hoped for” had been promised by God, “who cannot lie.” (Tit 1:2; Heb 6:13, 18) Paul’s description of faith thus emphasizes that Christians are not gullible but confident that they have a real, solid basis for their faith.
the evident demonstration: The Greek word translated “evident demonstration” (eʹleg·khos) can refer to proof that demonstrates the truth or reality of something. A related word appears at Joh 16:8, where Jesus foretold that the holy spirit would give “convincing evidence” to his disciples regarding important matters. Here Paul brings together the two terms, “the evident demonstration” and “realities that are not seen,” thus indicating that a person with faith has responded to evidence presented to him and has become convinced of such invisible realities. (See study note on realities that are not seen in this verse.) The Christian gains this firm conviction because of the effect that God’s holy spirit and His Word has on his own “power of reason.” (Ro 12:1; Ga 5:22 and study note) The truths about God and His purpose are so compelling to a Christian that they become realities to him. Those truths are even more certain to him than the things he can see with his eyes.
realities that are not seen: Throughout this letter, Paul discusses visible features of Jewish worship, including the temple, the priesthood, and the animal sacrifices. Paul’s readers needed to understand that these visible things—though impressive—were merely shadows of greater spiritual realities, which could be seen only through the eyes of faith. (Heb 8:2, 5; 10:1 and study notes; compare Eph 1:18.) In subsequent verses, Paul shows that such faith was not new. The faithful ancestors of the Hebrew Christians had lived with absolute conviction that the things God had promised were “realities.” Even though they did not see the complete fulfillment of those promises in their lifetime, they knew that God’s word was certain to come true.—Heb 11:13, 39.
the men of ancient times: Or “our ancestors”; lit., “the older men.” Having explained what faith is, Paul now goes on to name in chronological order men and women from the past who exercised this vital quality. Many of the Hebrew Christians were direct descendants of some of these faithful worshippers whose accounts were recorded in the Scriptures. So the Hebrew Christians were well-acquainted with these historical examples of faith. By considering how each one of them won God’s approval, Paul’s readers could better understand what faith is and how it could help them deal with their trials.
had witness borne to them: The Greek verb used here (mar·ty·reʹo) literally means “to bear witness; to testify.” (See study note on Joh 18:37.) In the Greco-Roman world, this term often appeared in public inscriptions to express honor and approval of someone. Thus, the term could also mean “to bear favorable witness of; to approve of.” Jehovah expressed his approval of men and women of faith by blessing them while they lived and by preserving a permanent record, or testimony, about them in his written Word. The same Greek verb appears several more times in Hebrews chapter 11. (See study notes on Heb 11:4, 5, 39.) At Heb 12:1, Paul uses a related noun rendered “witnesses” to refer to faithful ones, including those mentioned in Hebrews chapter 11.
By faith we perceive: The Greek word rendered “perceive” means “understand,” “comprehend,” or “grasp with [the] mind.” Faith enabled Paul and other Christians to recognize, understand, and thus be convinced of unseen realities.—Heb 11:1; compare study note on 2Th 3:2.
the systems of things were put in order by God’s word: At times, the expression translated “systems of things” can refer to the distinguishing, or characteristic, features of certain time periods. (The Greek word ai·onʹ could also be rendered “age.”) In this chapter, Paul writes about faithful ones during pre-Flood times, in the days of the patriarchs (the patriarchal system), and during the time when Israel was in a covenant relationship with God (the Levitical system). People of faith could perceive that during all those distinct periods, or systems, God made it possible for humans to worship him acceptably. (Compare study note on Heb 1:2; see Glossary, “System(s) of things.”) However, “the systems of things” that “were put in order by God’s word” could also refer to the world or universe, that is, all of God’s physical creation, such as the sun, the moon, the stars, and the earth. The latter part of this verse could well fit this meaning: “What is seen has come into existence from things that are not visible.” The universe provides clear evidence that there is a Creator. (Heb 11:1; compare Ro 1:20.) If Paul does refer to the physical creation, “the systems of things” (or, “ages”) may also include the creative days, or stages, when God gave the word, or command, and things were created. (Ge 1:3, 6, 9, 14, 20, 24; see also Ps 33:6.) And if Heb 11:3 is viewed as a reference to the Genesis creation account, it is logical that this verse precedes the chronological listing of individuals that follows, starting with Abel, Enoch, and Noah.—Heb 11:4-7.
By faith: This is the second of 18 occurrences of the phrase “by faith” in this chapter. Paul names 16 men and women of outstanding faith; in addition, he mentions others but without naming them, such as himself and his fellow Christians (Heb 11:3), Moses’ parents (Heb 11:23), and the people who marched around Jericho until its walls fell down (Heb 11:30). Paul shows that his list is far from complete by saying: “Time will fail me if I go on to relate . . .” (Heb 11:32) One reference work calls this chapter a “gallery of faith.” Paul later includes all these faithful ones in the phrase “a great cloud of witnesses.” All such examples of faith would help the Hebrew Christians to endure the sufferings they would face.—Heb 12:1 and study notes, 4 and study note.
Abel: He was the first human with faith that moved him to action. That faith was likely based on God’s promise about the “offspring” who would crush the head of “the serpent.” (Ge 3:14, 15) Abel did not have the written Word of God. Still, he found convincing evidence to support his faith, and that motivated him to offer God a sacrifice. (Ge 4:4; Heb 11:1 and study note) For example, he could meditate on God’s qualities revealed through creation (Ro 1:20), on the fulfillment of God’s sentence on his parents (Ge 3:16-19), and on the faithfulness of the cherubs (Ge 3:24).
he received the witness that: See study note on Heb 11:2.
approved: Or “bore witness by acknowledging.”—See study notes on Heb 11:2, 39.
although he died, he still speaks through his faith: The Bible does not contain one word that Abel uttered. Instead, he speaks by means of his exemplary faith. Abel was the first human to develop and exercise faith, which he demonstrated by offering a sacrifice that pleased God. (Ge 4:4) Jehovah had an inspired record of the faith of Abel and others preserved in the Scriptures so that future generations could learn about and benefit from their examples. Paul’s inspired words in this verse also indicate that it was Abel’s faith that made his sacrifice pleasing to Jehovah, not the sacrifice itself.
Enoch was transferred: Some translations say here that Enoch “was taken up,” implying that he was transferred from earth to heaven. However, the Greek word here rendered “was transferred” does not imply being taken up. Rather, it can convey the idea of something being changed (Heb 7:12) or of someone being moved from one location to another (Ac 7:16). In the Greek Septuagint, this same word is used regarding Enoch to translate the Hebrew word for “took” in the phrase “God took him.” (Ge 5:24) It is also worth noting that the same Hebrew word is used in the account about Elijah, who was not taken to heaven. (2Ki 2:3, 5, 9; compare the account at 2Ch 21:1, 12-15, indicating that Elijah was alive on earth a number of years later.) Jesus confirmed that Enoch did not go to heaven, saying: “No man has ascended into heaven but the one who descended from heaven, the Son of man.”—Joh 3:13.
so as not to see death: Enoch lived to be 365 years old. (Ge 5:23) He is included among those of whom Paul said: “In faith all of these died.” (Heb 11:13 and study note) Therefore, in saying that Enoch “was transferred so as not to see death,” Paul cannot mean that Enoch never died. Because Enoch prophesied courageously, he may have become a target of the violent and “ungodly sinners” of his day. (Jude 14, 15) It seems that God did not allow the wicked people to kill his faithful prophet. Rather, God likely ended Enoch’s life peacefully, perhaps by causing him to fall asleep while in a prophetic trance.
he received the witness that he had pleased God well: Paul is apparently alluding to the Septuagint rendering of Ge 5:22. There the Hebrew text reads: “Enoch continued to walk with the true God,” whereas the Septuagint says: “Enoch was well pleasing to God.” Paul here confirms under inspiration that before Enoch died, Jehovah in a special way gave him a witness, or assured him, that He was very pleased with Enoch’s faithful course. It was “by faith,” or because of his faith, that he was spared a violent death.—See study notes on Heb 11:4, 6.
without faith it is impossible to please God well: By using the term “impossible,” Paul emphasizes the theme of this part of his letter. That is, Christians cannot please God unless they develop and demonstrate genuine faith, just as “the men of ancient times” did. (Heb 11:2) Each example of faith mentioned in this chapter assured Christians that they too could form a strong, trusting bond with their Father by putting faith in him. This statement also reinforces Paul’s earlier reference to Hab 2:4.—See study note on Heb 10:38.
whoever approaches God: The Hebrew Christians knew well that those who sought to approach Almighty God had to meet certain requirements. For example, the Mosaic Law contained specific regulations for priests on how to approach Jehovah with sacred offerings in the tabernacle. Anyone who disrespectfully attempted to “come near to Jehovah” without authorization would lose his life. (Ex 19:22; Le 10:1, 2, 9; Nu 3:10; 16:40) Such laws impressed on God’s people that it was an awesome privilege to appear before the Sovereign Lord of the universe. True Christians have “free access” to Jehovah by approaching him through Jesus Christ. (Eph 2:18; Joh 14:13, 14; see study notes on Heb 4:16; 7:25.) When Christians approach God with genuine faith and in the proper manner, Jehovah will draw ever closer to them.—Ac 17:27; Jas 4:8, 10.
the rewarder of those earnestly seeking him: To seek God, or to search for him, implies coming to him in order to worship, or serve, him. (De 4:29; 1Ch 28:9; Ac 15:17; 17:27) The Greek verb here rendered “earnestly seeking” suggests making diligent and concentrated efforts with, as one lexicon adds, a “focus on establishing a relationship.” This Greek expression is also found in some verses in the Septuagint version of the Hebrew Scriptures, where Jehovah urged his people: “Search for me and keep living.” (Am 5:4-6; Ho 10:12) Christians worship Jehovah with love and zeal and have faith that he is an appreciative God who rewards them according to his promises.—Ge 15:1; Isa 40:10; 1Co 15:58; Heb 6:10; Jas 1:17.
things not yet seen: Noah had never seen anything like the catastrophic “floodwaters” that Jehovah foretold; yet, he put faith in God’s warning. (Ge 6:17, 22; 2Pe 2:5) The Bible does not say whether Noah had ever seen rain or similar precipitation. Long before Noah’s day, there was a time when no rain occurred, only “a mist would go up from the earth.” (Ge 2:5, 6) But even if Noah had seen rain, he could not have imagined a rainstorm that would last for 40 days and 40 nights. Noah showed extraordinary faith by accepting Jehovah’s word that the Flood would soon engulf the whole earth and by acting on it.
showed godly fear: This expression describes how Noah responded to the “divine warning” he was given regarding “things not yet seen,” which involved the coming of a global flood. (Ge 6:17) He viewed God’s warning and instructions, not with fearful dread, but with great respect and reverence. (Compare study note on Col 3:22.) Noah expressed his faith and godly fear by setting an outstanding example of obedience. (Ge 6:22; 7:5) By displaying the kind of faith described at Heb 11:1-3, he showed that he knew Jehovah and put his trust in him. A related Greek word for “godly fear” is used at Heb 5:7 to describe the attitude of Christ Jesus.—See study note.
through this faith he condemned the world: Noah believed Jehovah’s warning of the coming Flood and therefore constructed the ark as God commanded. Some of Noah’s contemporaries knew of his building work, so they must have learned of the coming Deluge. But they failed to heed the warning of this “preacher of righteousness.” (2Pe 2:5 and study note; Mt 24:38, 39) The faithful and obedient course of Noah condemned them for their lack of faith. Noah’s faith showed that “the world” (mankind alienated from God) deserved the destruction that Jehovah brought upon it.—See Glossary, “World.”
an heir of the righteousness that results from faith: Because of his outstanding faith, Noah inherited, or received as a reward, a righteous standing before God. (See study note on Heb 1:2.) Jehovah lovingly counted Noah as righteous; he stood in stark contrast with mankind alienated from God.—Ge 6:9; Ps 32:1, 2; Eze 14:14, 20; Eph 2:8; compare study note on Ro 4:3.
By faith he lived as a foreigner: Jehovah promised that Abraham’s descendants would eventually receive the land of Canaan as their own. (Ge 12:7; 17:7, 8) With full faith in that promise, Abraham followed Jehovah’s direction to dwell in Canaan. (Ac 7:2-5) There he had no permanent home and was exposed to various dangers. Time and again, he and his household had to break camp and move from one location to another. (Ge 12:8-10; 13:1-3, 18; 20:1) And because foreigners had a lower status, he had fewer rights and privileges than would a native of the land. Yet, because of his strong faith, Abraham endured these challenging conditions for some one hundred years.—Ge 12:4; 25:7.
the heirs with him of the very same promise: Isaac and Jacob became heirs of, or received, the same promise that God had given to Abraham—their offspring would be given “the land of the promise.” (Ge 12:1-9; 15:18-21; 17:8; 26:1-3; 28:1, 4, 13; Ps 105:9-11) Those descendants would not possess the land until many generations later, so Abraham and his heirs lived there as foreigners, convinced that their descendants would see God’s promise fulfilled in due time. In Paul’s day, however, the promise meant something more important than land—namely, the blessing that Jesus, the primary part of Abraham’s “offspring,” would bestow on all nations.—Ga 3:16 and study note.
the city having real foundations: This “city” is the Kingdom of God. Its foundations are real; they are based solidly on Jehovah’s unshakable will and his supreme authority as Sovereign. Abraham saw numerous kingdoms, or city-states, throughout Canaan. These were ruled by kings who offered their subjects a measure of security and protection. But Abraham never attached himself to those kingdoms or rulers. Further, Abraham never built a city or set up a kingdom for himself, though he had ample wealth and power. (Ge 14:8-17) Rather, he obediently remained a nomad, dwelling in tents. (Ge 13:17, 18; 23:14-20; Ac 7:5) In faith Abraham awaited the day when he would receive his own place under the perfect rulership of Jehovah’s Kingdom, “the city” that would be designed and built by God.
By faith also Sarah: Sarah and Rahab are the only women mentioned by name in this list of faithful ones. (Heb 11:31; compare Heb 11:23, 29, 35.) Sarah demonstrated great faith throughout her life, willingly leaving prosperous Ur and accompanying Abraham on his journeys. (Ge 11:31) Like Abraham, Sarah laughed when she first heard that she would give birth to a son in her old age. (Ge 17:17; 18:12) However, the account here indicates that she did not lack faith. In fact, Jehovah rewarded her faith so that she “received power to conceive offspring.”
offspring: Lit., “seed.”—See App. A2.
she considered Him faithful: Or “she considered Him trustworthy.” Throughout the Bible, Jehovah God is often described as a faithful God. (De 7:9; 32:4; Ps 146:5, 6; 1Co 1:9; 10:13) The Greek word here rendered “faithful” is related to the noun “faith” (Heb 11:1, 6), and it has been defined as “inspiring trust/faith.” (See study note on Heb 10:23.) So here Paul shows that having faith in God includes considering Him faithful and worthy of complete trust. Sarah knew that Jehovah had fulfilled many promises for his servants in the past. (Compare Ge 6:17-21; 8:15-19.) Further, she knew that he had acted to protect her when she was taken by a pagan ruler. (Ge 12:10-20; compare Ge 20:1, 2, 10-16.) As one of “the holy women of the past who hoped in God,” Sarah was convinced that Jehovah would carry out all that he had promised. (1Pe 3:5, 6) He richly rewarded her confidence.—Ge 21:1, 2.
was as good as dead: See study note on Ro 4:19.
as many as the stars of heaven in number: This expression, as well as the expression as innumerable as the sands by the seaside, is often used in the Bible as hyperbole, indicating great abundance. (Ge 41:49; Jos 11:4; Isa 48:19; Jer 15:8; Na 3:16; see Glossary, “Hyperbole.”) Jehovah used this figure of speech when he promised Abraham that he and Sarah, who was well past the age of childbearing, would produce a multitude of descendants. (Ge 17:15-17; 18:11; 22:17; Ro 4:19 and study note) Abraham and Sarah exercised faith in that promise. And as the Hebrew Christians knew, Jehovah had fulfilled this aspect of his promise to Abraham and Sarah in the days of Moses.—De 1:10; compare Ne 9:23.
In faith all of these died: That is, they maintained their faith until their death. By saying “all of these,” Paul refers to all those mentioned at Heb 11:4-12. He seems to focus particularly on Abraham, Sarah, and their offspring, who are mentioned at Heb 11:8-12, as well as in the verses that follow.
they saw them from a distance: Abraham and other faithful ones “of ancient times” did not see the complete fulfillment of God’s promises in their lifetime. (Heb 11:2) But with eyes of faith, they looked forward to a resurrection under God’s Kingdom and to the time when “all the families of the ground” would be blessed by means of the promised offspring.—Ge 3:15; 22:18; 28:14; see also Joh 8:56 and study note; Heb 11:1.
welcomed them: Or “embraced them.” The Greek term for “welcomed” literally refers to greeting someone by words or by such gestures as embraces. (Mt 10:12; Lu 1:40; Ac 21:19; see also Lu 10:4 and study note.) Regarding the figurative use of the word in this verse, reference works state that it means “to express happiness about the arrival of someth[ing]” or “to anticipate with pleasure.” As one Bible scholar explained, the expression “here means a joyful greeting of those promises; or a pressing them to the heart, as we do a friend.”
publicly declared that they were strangers and temporary residents in the land: Paul may have had in mind the occasion when Abraham asked the sons of Heth for nothing more than a burial place for Sarah in Canaan, declaring that he was “a foreigner and settler among [them].” (Ge 23:2-4) When Abraham (Abram) together with his family entered the land of Canaan, they constantly moved their camp “from one place to another.” (Ge 12:9) Further, when Abraham came to a new place, he openly declared himself to be a worshipper of Jehovah and not of any local god. (Ge 12:8; 13:4, 18) In such ways, Abraham and his family “publicly declared” that they were temporary residents in the land.
in the land: That is, in the land of Canaan. Many Bible translations read “on the earth,” giving the impression that Abraham and Sarah were living on the earth temporarily while waiting to go to heaven. The Greek word used here can mean both “earth” and “land,” but the immediate context favors the rendering “land.” Paul uses the same Greek word at Heb 11:9, where he says that Abraham “lived as a foreigner in the land of the promise.” In that case, most Bible translations render this Greek word “land.” It is also worth noting that at Heb 11:8-16, Paul is not drawing a contrast between Abraham’s life as a foreigner on earth and a future life in heaven. Abraham knew nothing of such a hope for the future, which was not even hinted at until centuries later. (Da 7:13, 14, 18; compare study notes on 2Co 5:17; Ga 6:15.) Rather, Paul here draws a contrast between these two things: The life Abraham and his family left behind in Ur and the life they chose to lead in the land of Canaan. There his offspring would receive a precious inheritance, a foregleam of the “better place” that they awaited in fulfillment of God’s promise. (Heb 11:16 and study note; Ge 13:15; 15:7) Thus, the context strongly indicates that here in verse 13, Paul has in mind that Abraham was “a temporary settler in the land of Canaan,” as one reference work explains.
they would have had opportunity to return: Ur, the city that Abraham and Sarah left behind, offered many comforts and a degree of security. Particularly when a famine struck Canaan, they may have been tempted to return to the fertile region of Ur near the abundant waters of the Euphrates River. Yet, Abraham and Sarah never looked back longingly to Ur, and they never went back. (Ac 7:3, 4) Rather, Abraham responded to that famine by leading his family, not to Ur, but to Egypt. (Ge 12:10) Meditating on their example would help the Hebrew Christians to resist any temptation to return to the Jewish system of things, even in their hearts.—See study notes on Heb 6:18; 9:26; 13:14.
they are reaching out for a better place: This “better place” is the city that God has prepared for men and women of faith. It is the city that Paul mentions at Heb 11:10, the city “whose designer and builder is God.” Paul also refers to this better place at Heb 12:22 as “a city of the living God” and at Heb 12:28 as “a Kingdom that cannot be shaken.” At Da 2:44, the prophet Daniel described this Kingdom as something that “the God of heaven will set up.” And according to the Gospel accounts, Jesus called it “the Kingdom of the heavens” or “the Kingdom of God.” (Mt 3:2 and study note; Mr 1:15 and study note) In this Kingdom, the offspring of Abraham—Jesus and his spirit-anointed followers—will rule from heaven “over the earth.” (Re 5:9, 10; Ga 3:16, 29) Abraham and his family looked forward to being resurrected to life on earth under that government. Such a place on earth could rightly be called “one belonging to heaven.”—See study note on Heb 11:13.
one belonging to heaven: Many translations read “a heavenly one,” giving the impression that Abraham and his family had the hope of going to heaven. However, there is no indication in the Hebrew Scriptures that those faithful ones had such a hope. Although the Greek word here used is often rendered “heavenly,” it does not necessarily mean “in heaven.” One lexicon gives “pertaining to heaven” as a possible meaning and goes on to explain: “Frequently such terms are translated as ‘in heaven’ or ‘from heaven’ or ‘belonging to heaven.’” So in view of the Hebrew Scripture background, in this context the rendering “one belonging to heaven” is well-supported.
God is not ashamed of them, to be called on as their God: Jehovah takes fatherly pride in Abraham, Sarah, Isaac, and Jacob; he is not ashamed of them. They showed outstanding faith by “reaching out” for a place under His rulership, or Kingdom. So Jehovah was pleased to be their God and to hear them when they called on him in prayer. Even after they died, he spoke of them as if they were still living, as Jesus noted.—See study notes on Lu 20:37, 38.
not ashamed: Paul here uses a negative statement to emphasize a positive idea. He uses the same expression at Heb 2:11, where he shows that Jesus is proud to call imperfect anointed Christians his brothers. (See study note on Heb 2:11.) Such reminders of how Jehovah and Jesus take pride in their faithful servants no doubt strengthened the Hebrew Christians, who faced the ridicule of opposers seeking to shame them.—Compare study notes on 2Ti 1:8; Heb 12:2.
he was tested: Paul here highlights the greatest test of faith that Abraham ever faced—that is, when God asked him to offer up his son Isaac. (Ge 22:1-14) In other contexts, the Greek verb rendered “was tested” has been translated “be tried” (Jas 1:13 and study notes) or “be tempted” (1Co 10:13). But here, as one lexicon explains, it conveys the idea “to endeavor to discover the nature or character of someth[ing] by testing.” (2Co 13:5 and study note) Abraham had already faced many tests and trials, and he had remained faithful in every situation. (Ge 12:1, 14, 15; 14:14; 15:2, 3; 20:2; Heb 11:8, 9) By asking him to offer up his son, Jehovah gave Abraham an opportunity to prove fully the depth of his faith.—Jas 2:21-23.
as good as offered up: The Greek word for “offer up” occurs twice in this verse. In the first instance, the Greek verb is in the perfect (completed) tense, and it is rendered “as good as offered up.” Abraham had such strong faith that in his heart it was as if he had already “offered up” Isaac. Abraham was fully determined to do what Jehovah had requested, trusting that Jehovah could restore Isaac’s life. (See study note on Heb 11:19.) In the second instance, the Greek verb is in the imperfect tense. This tense can describe an action—such as this one—that was intended or attempted but not carried out to completion. Therefore, the verb is here appropriately rendered attempted to offer up.—Ge 22:9-14.
his only-begotten son: The Greek word mo·no·ge·nesʹ, traditionally rendered “only-begotten,” has been defined as “the only one of its kind; one and only; unique.” (Compare study note on Joh 3:16.) Though Abraham fathered Ishmael by Hagar and several sons by Keturah (Ge 16:15; 25:1, 2; 1Ch 1:28, 32), Isaac was “only-begotten” in more than one sense. He was the only son whom God specifically promised to Abraham and who was miraculously conceived by Sarah. (Ge 17:16-19; 21:12) Additionally, at the time that Abraham “attempted to offer up” Isaac, this son was the “only son” in Abraham’s household. (Ge 22:2) Ishmael and his mother, Hagar, had been dismissed (Ge 21:14, 20, 21), and Abraham’s other sons by Keturah had not yet been born. It is also worth noting that the Jewish writer Josephus, who was aware of Abraham’s other children, called Isaac Abraham’s “only son,” using the same Greek word.—Jewish Antiquities, I, 222 (xii, 1).
offspring: Lit., “seed.”—See App. A2.
he reasoned: Under inspiration, Paul explains that Abraham “reasoned,” or pondered over, what Jehovah asked him to do. Jehovah had promised that Abraham would have a son by his wife Sarah. (Ge 18:10, 14) To fulfill that promise, Jehovah miraculously caused barren Sarah to give birth to Isaac in her old age. Abraham himself was about 100 years old at the time, “as good as dead” so far as fathering a child was concerned. (Ro 4:19; Heb 11:11, 12) Also, Jehovah had clearly told him: “What will be called your offspring will be through Isaac.” (Ge 21:12) Abraham carefully considered these facts. He concluded that even if he carried out Jehovah’s instructions and sacrificed Isaac—who was presently childless—“God was able to raise him up” in order to fulfill what He had promised. (Ge 13:16; 18:18) This remarkable passage shows that Abraham’s obedience was not blind. It was evidence of his faith, which was based on his knowing his God.
in an illustrative way: Some translations render this Greek expression “in a figurative sense” or “in a sense”; it has also been rendered “as an illustration.” (Compare Heb 9:9 and study note.) In a figurative way, Abraham received his son back from the dead when Isaac was spared from being put to death on the altar of sacrifice.—Heb 11:17.
By faith also Isaac blessed Jacob and Esau: Isaac had strong faith in Jehovah’s promises to Abraham. (Ge 12:2, 3; 17:4-6) That is why he confidently pronounced prophetic blessings on his sons, Jacob and Esau. (Ge 27:27-29, 38-40) Isaac did not live to see the complete fulfillment of those promises, but with eyes of faith, he trusted that Jehovah would fulfill them according to His purpose.—Ge 28:1-4.
By faith Jacob . . . blessed each of the sons of Joseph: Paul here refers to the occasion when Joseph brought his two sons, Manasseh and Ephraim, before Jacob to receive his blessing. (Ge 48:1, 2, 15, 16, 20) At that time, the patriarch showed faith by telling Joseph the future of Jacob’s descendants: “God will certainly . . . return you [plural] to the land of your forefathers.” (Ge 48:21) Jacob also spoke about the Promised Land as a land “which I took from the hand of the Amorites with my sword and my bow.” (Ge 48:22) Jacob had peaceably bought a piece of land from the Amorites, but there is no record that Jacob waged any battle in connection with the land. (Ge 33:19, 20) So Jacob’s words were an expression of his faith; he spoke prophetically of the future conquest of Canaan by his descendants as if it had already been accomplished by his own sword and bow.
worshipped while leaning on the top of his staff: This phrase refers to the act of worship described at Ge 47:31, which says that upon hearing Joseph’s promise to bury him in the Promised Land, “Israel [Jacob] bowed down at the head of his bed.” The Hebrew words for “bed” and “staff (rod)” have exactly the same consonants, and without the vowel points, they can be read either way. The Masoretic text of Ge 47:31 contains the vowel points corresponding to the Hebrew word “bed.” (See Glossary, “Masoretic text.”) However, Paul is here quoting from the Greek Septuagint, in which the translators used the word “staff.” Regardless of which term is meant, the Genesis account shows that Jacob’s trust in Jehovah’s promises was unshakable to the end of his life.
By faith Joseph . . . spoke of the exodus: Joseph was taken from the land of Canaan to Egypt when he was 17 years old, and he lived the rest of his life there. (Ge 37:2, 28) But he never forgot Jehovah’s promise to his forefathers, including his own father, Jacob. (Ge 48:21, 22) At the end of his life, Joseph was convinced that Jehovah would lead Israel out of Egypt and into the land of Canaan because He had promised to give that land to the descendants of Abraham, Isaac, and Jacob. (Ge 50:24, 25) As an expression of his faith, Joseph prophetically confirmed that the Israelites would have an “exodus” from Egypt, and “he gave instructions” that they take his bones to Canaan. His expression of faith was not forgotten; when Israel finally left Egypt about 150 years after Joseph’s death, Moses “took Joseph’s bones with him” and eventually they were buried in Shechem.—Ex 13:19; Jos 24:32.
concerning his bones: The Greek word for “bones” is used here as a figure of speech to refer to Joseph’s burial. (The same Greek word appears in the Septuagint at Ge 50:25; Ex 13:19; and Jos 24:32.) As a leader second in authority only to Pharaoh, it seems probable that Joseph could have left instructions that he be buried in a grand Egyptian tomb. (Ge 41:40-43; 50:26) But as a man of faith, he simply requested that “his bones” be taken out of Egypt and buried in the Promised Land, as had been done for his father, Jacob.
By faith Moses was hid by his parents: Amram and Jochebed, Moses’ parents, showed faith by refusing to “fear the order of the king” of Egypt. (Ex 6:20) He had commanded that all newborn sons of the Hebrews be killed, but those two courageously kept the young child hidden for three months, risking a harsh punishment. (Ex 1:22; 2:1, 2) Paul further states that with eyes of faith, they saw that the young child was beautiful. One reference work suggests that to Moses’ parents, the boy’s extraordinary physical appearance was “a visible sign that he enjoyed God’s favor and protection.” It is worth noting that at Ac 7:20, the infant Moses is also described as “divinely beautiful.”—See study note.
By faith Moses . . . refused to be called the son of Pharaoh’s daughter: Moses turned away from the advantages that his adoptive mother had likely made available to him. As a member of the Egyptian royal family, she had adopted and named Moses, so he became her son in a legal sense. (Ex 2:5, 10) She apparently made certain that her son received the best education available. (Ac 7:22) As a grown man, Moses surely had many opportunities to gain wealth and prestige. Instead, at 40 years of age, he demonstrated his faith by making the choice described here. He identified himself with his Hebrew brothers and sisters, choosing to help them and to serve Jehovah.—Ex 2:11-15; Ac 7:23.
rather than to have the temporary enjoyment of sin: The Scriptures do not reveal exactly what sin Moses rejected. Perhaps Paul refers to the life in Egypt that Moses chose not to pursue. That land was steeped in idolatry and spiritism, which would have made it nearly impossible for someone in Moses’ position to maintain his loyalty to God. He likely felt pressure to hide his identity as a worshipper of Jehovah and to ignore the plight of God’s people. Because Moses grew up with many advantages as an adopted member of the royal family, it would have been easy for him to make the wrong choice. (See study note on Heb 11:24.) Any “enjoyment of sin” that Moses could have had would have been only temporary.
he considered the reproach of the Christ: Here the title “the Christ” apparently refers to Moses. (See the note the Christ in this verse.) Moses knew that if he were to carry out this special appointment and identify himself with God’s chosen people, he would face challenges, even reproach. (Ex 2:13, 14; 5:4, 5; 6:12; 10:28, 29) It may be that in speaking of “the reproach of the Christ,” Paul had in mind that Moses would have had to suffer as he carried out his assignment, much as Jesus Christ later had to suffer.—Compare Heb 13:13.
the Christ: The Greek term for “Christ” literally means “Anointed One.” (See study note on Mt 1:1.) In the Christian Greek Scriptures, this title is primarily used regarding Jesus. However, in the Septuagint it was used to translate the equivalent Hebrew term for “anointed one” (ma·shiʹach). That term was often used in a general sense to describe someone who was appointed, or commissioned, to fulfill a special assignment. At times, a person was appointed by having literal oil poured on his head (Le 8:12; 1Sa 10:1; 16:13), but not always (1Ki 19:15, 16; Isa 45:1; Ac 10:38; 2Co 1:21). Here the title apparently refers to Moses. Jehovah did not anoint Moses with oil, but He did appoint him to be His prophet and representative, the one who would lead Israel out of Egypt. In that sense, Moses was Jehovah’s “anointed one,” or Christ.—Ex 3:2-12, 15-17; De 18:15.
he looked intently toward the payment of the reward: The Greek word rendered “looked intently toward” means to “look away from all else,” implying that a person focuses on just one thing. Moses could have chosen to focus on the wealth and fame that he might have enjoyed in Egypt as a member of the royal household. Or he could have dwelled on the challenges that his special appointment by Jehovah might bring him. But Moses focused on serving the God of his forefathers and looked forward to enjoying the blessing promised to Abraham and his offspring.—Ge 28:4; Heb 11:6.
By faith he left Egypt, but not fearing the anger of the king: Moses had first fled Egypt at the age of 40 in fear of Pharaoh, who sought to kill him. (Ex 2:11-15; Ac 7:23 and study note) Here, however, Paul refers to the events surrounding the Exodus in 1513 B.C.E. when Moses was 80 years old. The following verse refers to the first Passover celebration, which was connected with Jehovah’s judgment messages given to Pharaoh through Moses. Despite Pharaoh’s threats, Moses obediently led the Israelites out of Egypt “by faith . . . not fearing the anger of the king.”—Ex 3:9, 10; 10:28, 29.
as seeing the One who is invisible: Moses never physically saw God. (Ex 33:20) But Jehovah spoke to him by means of angelic representatives. Moses and Jehovah communicated so closely—often engaging in intimate, two-way conversations—that it was as if God spoke with him “face-to-face.” (Nu 12:6-8; De 34:10) Moses also witnessed many miracles that manifested Jehovah’s presence and power, including occasions when Jehovah spoke at length with him. (Ex 3:2-5; 33:17-23) Thus the invisible God was far more real to Moses than were any of the false gods of Egypt, even though they were represented by visible, tangible idols. Moses’ strong faith sustained him throughout his life so that “he continued steadfast as seeing” Jehovah, the invisible God.—Compare Mt 5:8 and study note.
By faith he observed the Passover: Moses showed faith when he “promptly called all the elders of Israel” together and gave them instructions on how to celebrate the first Passover. (Ex 12:21) In doing so, he set an example of faithful obedience for Jehovah’s people and helped to establish a celebration that pointed forward to the Messiah. (See Glossary, “Passover”; 1Co 5:7 and study note.) Moses passed along God’s instructions to the Israelites. They were to splash the blood of a slaughtered lamb on their doorposts in order to preserve the lives of “their firstborn,” the eldest sons of God’s people.—Ex 12:22, 23.
the destroyer: A form of the Greek word that Paul here uses occurs in the Septuagint version of Ex 12:23 and translates a Hebrew expression that could be rendered “the plague of death,” or more literally, “the ruination.” Jehovah evidently used angels to execute judgment on the Egyptians.—Ps 78:49-51.
By faith they passed through the Red Sea as on dry land: The Israelites and the “vast mixed company” who joined them obeyed Jehovah’s instructions for the Exodus. (Ex 12:37, 38, 50) They followed the pillar of cloud and of fire to the Red Sea. (Ex 13:21, 22; 14:2) When they seemed to be trapped between the Red Sea and Pharaoh’s army, the people panicked. (Ex 14:10-12) But Moses encouraged them to trust in Jehovah’s salvation, and they felt God’s protection by means of the cloud between them and the Egyptians. (Ex 14:13, 19, 20) When Jehovah parted the waters, the people followed Moses’ direction and successfully crossed the seabed, demonstrating faith by their obedience.—Ex 14:21, 22.
the Red Sea: Paul uses the accepted Greek name for this body of water, which was also the name used in the Septuagint version. (Ex 15:4; De 11:4) Luke did likewise in recording Stephen’s speech to the Sanhedrin. (Ac 7:36) Because the name used in the Hebrew Scriptures could mean “Reed Sea” or “Sea of Reeds,” some modern scholars have asserted that the Hebrew name proves that Moses led the Israelites across reedy, shallow water. However, the Hebrew Scriptures use this same term when referring to geographical locations associated with the Red Sea, such as Elim, Mount Hor, and Ezion-geber (near Edom). (Ex 15:4, 22; 16:1; Nu 21:4; 33:10; 1Ki 9:26) This fact verifies that the Hebrew term corresponds to the body of water commonly called the Red Sea and not simply to some shallow, marshy areas, as that theory would suggest. Further, Paul states here that the Egyptians were swallowed up, or totally engulfed, when they attempted to pursue the Israelites across the seabed. For that to happen, the crossing could not have taken place at a shallow marsh; it must have occurred at a fairly deep part of the Red Sea.—Ex 14:26-28; see also Ps 106:9-11; 136:13-15.
By faith the walls of Jericho fell down: Joshua and the Israelites under his leadership showed faith by following Jehovah’s instructions on how to fight against Jericho. (Jos 6:2-5) From a military standpoint, the battle strategy may have seemed foolish. For the first six days, there was no visible result; yet, in faith Joshua and his soldiers obediently marched around the city, followed by the priests carrying the Ark. After marching on the seventh day, the priests blew the horns and the people raised a great shout. In response to their faith, Jehovah performed a miracle: “The wall fell down flat.”—Jos 6:6-20.
By faith Rahab: This woman developed genuine faith even though she was brought up among people who acted disobediently. The Canaanites, including those in Jericho, were so steeped in idolatry, gross immorality, and violence that God judged them worthy of annihilation. (Le 18:3, 24, 25) In addition, Paul calls her the prostitute (Jos 2:1), not to shame her, but to highlight that “her former life adds to the marvel of her repentance, faith, and preservation,” according to one reference work. Despite her immoral profession, when Rahab heard of how Jehovah blessed and protected his people, she was drawn to this God. (Jos 2:8-11) She put her faith into action by siding with Jehovah’s people. (Jas 2:24, 25) As a result, she and “her whole family” were saved. (Jos 6:23) She left the ruins of Jericho and her old life behind. (Jos 6:24, 25) In time, Rahab even married an Israelite, Salmon, and became an ancestress of the Messiah.—Mt 1:5; compare study note on Mt 1:3.
Through faith they: After discussing in detail some faithful individuals from the time prior to the conquest of Canaan, Paul here shifts to a sweeping survey of the “great cloud of witnesses” and the ways in which they showed their faith over the centuries.—Heb 12:1 and study notes.
they defeated kingdoms: One example is Judge Gideon, who with only 300 men defeated an army of 135,000 Midianites. (Jg 7:15-22; 8:10) By means of Judge Barak, together with the prophetess Deborah, “God subdued Jabin the king of Canaan” and his military chief Sisera, even though their army “had 900 war chariots with iron scythes.” (Jg 4:3, 10, 12-16, 23) Judge Samson was, in effect, a one-man army; yet, he fought successfully against the Philistines. (Jg 14:4; 15:8, 14-16, 20; 16:28-30) Judge Jephthah defeated the Ammonites who had oppressed Israel for 18 years. (Jg 10:8; 11:4-6, 11, 29, 32, 33) King David subdued the Philistines, the Moabites, the Syrians, the Edomites, and others.—2Sa 8:1-14.
brought about righteousness: This phrase aptly describes faithful leaders of Israel, who restored pure worship and helped the people to follow God’s righteous standards. (Jg 2:11-18; 2Sa 8:15; 1Ki 10:9; 2Ch 29:4; Ne 10:28, 29) The prophet Samuel, for example, helped to bring about what was good and right in God’s eyes. (1Sa 12:2-5) He was not afraid to give strong counsel when needed, even to the king.—1Sa 12:20-25; 15:16-29.
obtained promises: In addition to Abraham, Joshua, and others, King David was one of those who “obtained promises.” (Ge 21:1, 2; Jos 1:3; 21:45; Jg 6:36; 7:7; 13:5) Jehovah made a covenant with David for a kingdom, promising him: “Your throne will be firmly established forever.”—2Sa 7:11-16.
stopped the mouths of lions: Judge Samson and young David each killed a lion. (Jg 14:5, 6; 1Sa 17:34-36) When Daniel was thrown into a lions’ pit for keeping his integrity, Jehovah preserved him.—Da 6:16, 22, 23; see also 2Sa 23:20.
quenched the force of fire: Daniel’s three Hebrew companions—Shadrach, Meshach, and Abednego—were thrown into a fiery furnace for refusing to worship the image set up by King Nebuchadnezzar of Babylon. Jehovah rewarded their faith and integrity by sending his angel to rescue them.—Da 1:7; 3:8-30.
escaped the edge of the sword: These faithful ones include David, who escaped the sword of King Saul and his men. (1Sa 19:9-17) The prophets Elijah and Elisha also escaped death by the sword.—1Ki 19:1-3, 10; 2Ki 6:11-19; see also Jer 26:7-11, 24.
from a weak state were made powerful: Jehovah strengthened Gideon, who at first thought that he was too weak to save Israel from the Midianites. (Jg 6:14-16, 36-40; 7:2-7, 9-15, 22) Samson temporarily lost his power when his hair was shaved off, but later Jehovah strengthened him to avenge himself on the Philistines; he crushed thousands of them under the temple of their god Dagon. (Jg 16:19-30) King Hezekiah was “made powerful” from a weak state—in both a military and a physical sense.—Isa 37:1–38:22; see also Jg 4:17-24; 5:24-27; 14:6; 16:3; 1Sa 17:32-37, 45-51; 1Ki 18:46.
became mighty in war: Jephthah and David were among those whom Jehovah made mighty in war.—Jg 11:32, 33; 2Sa 22:1, 2, 30-38; see also 1Sa 14:1-14.
routed invading armies: With Jehovah’s backing, Barak routed the army led by Sisera.—Jg 4:14-16.
Women received their dead by resurrection: The Hebrew Scriptures mention two women of great faith who were favored in this way. The first was the widow of Zarephath, a Phoenician town to the north of Israel. (Lu 4:25, 26) Jehovah empowered his prophet Elijah to raise her young boy from the dead—the first such miracle in the Bible record. (1Ki 17:17-24) The second was a barren married woman in Shunem. Jehovah’s prophet Elisha told her that she would bear a child. When the boy suddenly died some time later, Jehovah used Elisha to resurrect him.—2Ki 4:8-20, 32-37.
they would not accept release by some ransom: Accepting “release by some ransom” apparently refers to compromising in order to avoid torture or even death. One reference work explains that the idea included “deliverance offered at the price of denying [one’s] faith.” Paul does not name these other men, but the Bible does mention some who did not compromise and who even died for their obedience to Jehovah. (1Ki 19:10; 21:3, 15; 2Ch 24:20, 21; Ne 9:26) For example, Shadrach, Meshach, and Abednego could have avoided what appeared to be certain death in a fiery furnace if they had obeyed Nebuchadnezzar’s order to bow down to the image he had set up. (Da 3:1-30) And Daniel himself refused to stop praying openly to Jehovah, though the prophet knew that his actions could cost him his life. (Da 6:7, 10) There were doubtless many others like these, both men and women.
a better resurrection: This phrase apparently refers to a resurrection better than the ones just mentioned. As thrilling as those miracles were, the people who were resurrected died again. Jehovah’s faithful servants in ancient times hoped for a resurrection that was even better—one that could lead to everlasting life.—Job 14:13-15; Isa 25:8; 26:19; Da 12:2.
others received their trial by mockings: Many prophets and other servants of God, including Elisha and Jeremiah, faced ridicule, jeering, and mockery from their own rebellious countrymen.—2Ki 2:23, 24; Jer 20:7, 8; see also 2Ch 36:15, 16.
scourgings . . . by chains and prisons: Such prophets as Hanani (2Ch 16:7, 10), Micaiah (1Ki 22:24, 26, 27), and Jeremiah (Jer 20:1, 2; 32:2; 37:15, 16) were severely beaten or put in prison.
They were stoned: One man of faith who was killed by stoning was Zechariah, the son of High Priest Jehoiada. God’s spirit moved Zechariah to speak against those in the two-tribe kingdom of Judah who had abandoned Jehovah and begun serving idols. For this bold prophesying, he was stoned in the courtyard of Jehovah’s house at the order of King Jehoash.—2Ch 24:17-22; Mt 23:33-35.
they were tried: One of those who “were tried,” or severely tested, was the prophet Micaiah. He prophesied that King Ahab of Israel would suffer defeat in fighting against Syria. That angered the king, who had Micaiah put in prison on a reduced ration of bread and water.—1Ki 22:24-28.
they were sawn in two: Or “they were sawn apart.” According to ancient tradition, wicked King Manasseh had the prophet Isaiah put to death in this brutal manner. (Compare 2Ki 21:16.) However, the Scriptures are silent about how Isaiah died.
they were slaughtered by the sword: In the days of wicked King Ahab, Elijah said that some of his fellow prophets had been “killed with the sword.”—1Ki 19:9, 10.
they went about in sheepskins, in goatskins: Elijah and Elisha were among the persecuted servants of God who used “a garment of hair” during their prophetic ministry. (1Ki 19:19; 2Ki 1:8; 2:13) Such simple, rough garments were an indication of poverty and hardship.—Compare Media Gallery, “John the Baptizer’s Clothing and Appearance.”
the world was not worthy of them: In this context, “world” (Greek, koʹsmos) refers to unrighteous humans alienated from God. (See Glossary, “World.”) People of this world do not view true worshippers of Jehovah the way he views these excellent men and women of faith, whom the world did not deserve to have in its midst. One reference work puts it this way: “These people were too good for this world.” Jehovah’s purpose is to give his worshippers a place in a far better world.—2Pe 3:13; compare Heb 11:16 and study note.
They wandered about: Faithful ones, such as David and the prophets Elijah and Elisha, “wandered about in deserts and mountains and caves” as objects of persecution. (1Sa 22:1, 2; 23:29–24:3; 1Ki 19:3, 4, 9; 2Ki 1:9; 2:13, 25; 6:13, 30, 31) Also, “100 of the prophets of Jehovah” were hidden in a cave by Obadiah, the household steward of King Ahab, when wicked Queen Jezebel “was doing away with Jehovah’s prophets.”—1Ki 18:3, 4, 13.
they received a favorable witness: Paul here repeats an expression he used at the beginning of this list of faithful ones. In saying all of these, he refers to the men and women mentioned throughout this chapter. Jehovah provided them with “a favorable witness” by confirming his favor and approval while they lived and by including in his inspired Word a record about their faith.—Heb 11:2 and study note, 4, 5.
the fulfillment of the promise: Jehovah promised Abraham that “all nations of the earth” would be blessed by means of Abraham’s offspring. (Ge 22:17, 18) The outstanding men and women of faith mentioned in Hebrews chapter 11 did not witness the complete fulfillment of that great promise. (Heb 11:13 and study notes; compare Ro 4:17-21.) Yet, they did see the fulfillment of some of Jehovah’s promises. (Compare Heb 6:15 and study note.) And they trusted that they would live again when God completely fulfills his promises by establishing his rule over the earth.—Mt 6:9, 10; Heb 11:10 and study note, 35 and study note.
the promise: This is the last time that Paul uses the word “promise” in this letter, thus bringing to a close one of its great themes.—See study note on Heb 4:1.
God had foreseen something better for us: In saying “for us,” Paul refers to himself and his fellow “partakers of the heavenly calling.” (Heb 3:1) While the pre-Christian witnesses, such as those discussed in this chapter, looked forward to a reward, God foresaw “something better” for spirit-anointed ones. As part of “Abraham’s offspring” mentioned at Ga 3:29, they would have a direct share in bringing blessings to all the families of the earth. (Ge 22:18) The resurrection of the anointed ones would lead to such privileges as ruling with Christ in heaven, receiving immortality, and even seeing Jehovah himself.—1Co 15:53 and study note; Heb 12:1, 2; 1Jo 3:2; Re 20:6.
so that they might not be made perfect apart from us: Faithful men and women in pre-Christian times would be “made perfect” after their resurrection to life on earth. But the resurrection of Paul and other anointed Christians would occur earlier than that—it would happen during Christ’s presence. (See study notes on 1Co 15:23; Php 3:11.) As Jesus’ corulers in heaven, anointed Christians would help the earthly subjects of the Kingdom to reach perfection. So none of the faithful men and women whom Paul discusses in this chapter could be “made perfect apart from” anointed Christians.