Hebrews11

Hebrews chapter 11 defines faith as the substance of things hoped for and the evidence of things not seen. It then presents a comprehensive list of Old Testament figures, from Abel to the prophets, who demonstrated unwavering faith in God's promises and power. These individuals, through their belief, performed mighty acts, endured great suffering, and lived as pilgrims, looking forward to a heavenly country, though many died without receiving the ultimate promise in their lifetime. Their lives serve as a testament to the enduring power and necessity of faith in pleasing God.

The Definition and Nature of Faith

1
Trusting is being confident of what we hope for, convinced about things we do not see. ​
2
It was for this that Scripture attested the merit of the people of old.
3
By trusting, we understand that the universe was created through a spoken word of God, so that what is seen did not come into being out of existing phenomena. ​

Faith in the Early Generations

4
By trusting, Hevel offered a greater sacrifice than Kayin; because of this, he was attested as righteous, with God giving him this testimony on the ground of his gifts. Through having trusted, he still continues to speak, even though he is dead. ​
5
By trusting, Hanokh was taken away from this life without seeing death — “He was not to be found, because God took him away” — for he has been attested as having been, prior to being taken away, well pleasing to God.
6
And without trusting, it is impossible to be well pleasing to God, because whoever approaches him must trust that he does exist and that he becomes a Rewarder to those who seek him out. ​
7
By trusting, Noach, after receiving divine warning about things as yet unseen, was filled with holy fear and built an ark to save his household. Through this trusting, he put the world under condemnation and received the righteousness that comes from trusting. ​

The Faith of Abraham and Sarah

8
By trusting, Avraham obeyed, after being called to go out to a place which God would give him as a possession; indeed, he went out without knowing where he was going. ​
9
By trusting, he lived as a temporary resident in the Land of the promise, as if it were not his, staying in tents with Yitz’chak and Ya‘akov, who were to receive what was promised along with him.
10
For he was looking forward to the city with permanent foundations, of which the architect and builder is God. ​
11
By trusting, he received potency to father a child, even when he was past the age for it, as was Sarah herself; because he regarded the One who had made the promise as trustworthy. ​
12
Therefore this one man, who was virtually dead, fathered descendants as numerous as the stars in the sky, and as countless as the grains of the sand on the seashore.
13
All these people kept on trusting until they died, without receiving what had been promised. They had only seen it and welcomed it from a distance, while acknowledging that they were aliens and temporary residents on the earth. ​
14
For people who speak this way make it clear that they are looking for a fatherland.
15
Now if they were to keep recalling the one they left, they would have an opportunity to return;
16
but as it is, they aspire to a better fatherland, a heavenly one. This is why God is not ashamed to be called their God, for he has prepared for them a city. ​
17
By trusting, Avraham, when he was put to the test, offered up Yitz’chak as a sacrifice. Yes, he offered up his only son, he who had received the promises, ​
18
to whom it had been said, “What is called your ‘seed’ will be in Yitz’chak.”
19
For he had concluded that God could even raise people from the dead! And, figuratively speaking, he did so receive him. ​

Faith of the Next Patriarchs

20
By trusting, Yitz’chak in his blessings over Ya‘akov and Esav made reference to events yet to come. ​
21
By trusting, Ya‘akov, when he was dying, blessed each of Yosef’s sons, leaning on his walking-stick as he bowed in prayer.
22
By trusting, Yosef, near the end of his life, remembered about the Exodus of the people of Isra’el and gave instructions about what to do with his bones. ​

The Faith of Moses and the Conquest

23
By trusting, the parents of Moshe hid him for three months after he was born, because they saw that he was a beautiful child, and they weren’t afraid of the king’s decree. ​
24
By trusting, Moshe, after he had grown up, refused to be called the son of Pharaoh’s daughter.
25
He chose being mistreated along with God’s people rather than enjoying the passing pleasures of sin.
26
He had come to regard abuse suffered on behalf of the Messiah as greater riches than the treasures of Egypt, for he kept his eyes fixed on the reward. ​
27
By trusting, he left Egypt, not fearing the king’s anger; he persevered as one who sees the unseen. ​
28
By trusting, he obeyed the requirements for the Pesach, including the smearing of the blood, so that the Destroyer of the firstborn would not touch the firstborn of Isra’el.
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By trusting, they walked through the Red Sea as through dry land; when the Egyptians tried to do it, the sea swallowed them up.
30
By trusting, the walls of Yericho fell down — after the people had marched around them for seven days.
31
By trusting, Rachav the prostitute welcomed the spies and therefore did not die along with those who were disobedient. ​

Faith in the Period of Judges and Kings

32
What more should I say? There isn’t time to tell about Gid‘on, Barak, Shimshon, Yiftach, David, Sh’mu’el and the prophets; ​
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who, through trusting, conquered kingdoms, worked righteousness, received what was promised, shut the mouths of lions,
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quenched the power of fire, escaped the edge of the sword, had their weakness turned to strength, grew mighty in battle and routed foreign armies.
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Women received back their dead resurrected; other people were stretched on the rack and beaten to death, refusing to be ransomed, so that they would gain a better resurrection. ​
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Others underwent the trials of being mocked and whipped, then chained and imprisoned.
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They were stoned, sawed in two, murdered by the sword; they went about clothed in sheepskins and goatskins, destitute, persecuted, mistreated, ​
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wandering about in deserts and mountains, living in caves and holes in the ground! The world was not worthy of them! ​

The Superiority of the New Covenant

39
All of these had their merit attested because of their trusting. Nevertheless, they did not receive what had been promised, ​
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because God had planned something better that would involve us, so that only with us would they be brought to the goal. ​

Study Notes for Hebrews 11

Verse 1

This classic definition portrays faith not as blind belief, but as firm conviction (substance/hypostasis) regarding the reality of future promises and unseen spiritual truths (evidence/elenchos).

Verse 3

This verse highlights that faith is necessary to accept the doctrine of *creatio ex nihilo* (creation out of nothing), emphasizing that God’s Word brought the visible world into being from things that do not appear.

Verse 4

Abel’s 'more excellent sacrifice' suggests a superior offering based on internal faith (perhaps involving blood/life) rather than a mere natural offering, demonstrating a righteousness attested by God Himself.

Verse 6

This is a foundational theological statement: faith involves two necessary components—belief in God’s existence and belief in His character as a just and generous rewarder.

Verse 7

Noah’s faith was demonstrated by action (preparing the Ark) in response to a warning about an unseen future event, leading to his justification and the condemnation of the disobedient world.

Verse 8

Abraham’s defining act of faith was radical obedience, leaving his established life for an unknown destination solely on the basis of God's promise.

Verse 10

Abraham’s faith was driven by an eternal perspective. He viewed the temporary tents (tabernacles) of Canaan as preparation for a permanent, divine city, the heavenly Jerusalem.

Verse 11

Sarah's inclusion stresses that God empowers the weak and overturns natural limitations (childbearing past age) when individuals trust in the faithfulness of the one who promised.

Verse 13

The patriarchs died without seeing the full fulfillment of the promises (the Messiah and the heavenly city), yet their faith was validated by their willingness to live as 'strangers and pilgrims,' seeking a heavenly homeland.

Verse 16

Because of their unwavering desire for a superior, heavenly country, God honors them by being called 'their God,' a title of intimate covenant relationship.

Verse 17

This account of the sacrifice of Isaac (Genesis 22) represents the ultimate test of Abraham’s loyalty, forcing him to choose between the physical promise and the character of the Promiser.

Verse 19

Abraham reasoned that God, who had guaranteed the promised seed through Isaac, must also be capable of raising him from the dead; thus, he received Isaac back 'in a figure' of resurrection.

Verse 20

Isaac’s blessing, though given late in life, demonstrated faith by looking forward to the future destinies of Jacob and Esau, confirming God’s covenant plan.

Verse 22

Joseph’s final command concerning his bones (Genesis 50:25) was an act of faith, asserting his conviction that Israel would certainly inherit the promised land of Canaan.

Verse 23

Moses’ parents demonstrated faith by resisting the Pharaoh's decree, recognizing the divine favor upon their child and trusting God over human authority.

Verse 26

Moses valued suffering for God’s cause (the 'reproach of Christ' being an anticipatory reference to the Messiah’s suffering) more highly than the finite wealth of Egypt, focusing on his ultimate eternal reward.

Verse 27

Moses’ perseverance during the Exodus was based on a spiritual vision—enduring hardship because he had a constant awareness of the invisible, ever-present God.

Verse 31

Rahab, a Gentile outsider, demonstrated covenant faith by aligning herself with God’s people, resulting in her salvation from judgment and inclusion in Israel’s lineage.

Verse 32

The author shifts to a rapid summary, listing heroes from the Judges, Monarchy, and Prophets to emphasize the breadth of faith throughout Israel’s history.

Verse 35

This verse contrasts those delivered by faith with those who refused deliverance under torture (likely referencing the Maccabean martyrs) in hope of a superior, future resurrection.

Verse 37

The extensive list of persecutions (including being sawn asunder, traditionally applied to Isaiah) serves to remind the readers that suffering for faith is historically normative.

Verse 38

This parenthetical statement emphasizes the moral bankruptcy of a world that rejects and persecutes God’s greatest servants, of whom the world was truly unworthy.

Verse 39

Though these Old Testament heroes exhibited great faith and received divine approval, they died without fully receiving the ultimate promise—the realization of the New Covenant in Christ.

Verse 40

Their 'perfection' (completion of their spiritual journey) is tied to the New Covenant community; God intended for the Old and New Testament saints to reach their ultimate goal together in Christ.

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