TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 11:32–40. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle having given us a classis of many eminent believers, whose names are mentioned and the particular trials and actings of their faith recorded, now concludes his narrative with a more summary account of another set of believers, where the particular acts are not ascribed to particular persons by name, but left to be applied by those who are well acquainted with the sacred story; and, like a divine orator, he prefaces his part of the narrative with an elegant expostulation: What shall I say more? Time would fail me; as if he had said, "It is in vain to attempt to exhaust this subject; should I not restrain my pen, it would soon run beyond the bounds of an epistle; and therefore I shall but just mention a few more, and leave you to enlarge upon them." Observe, 1. After all our researches into the scripture, there is still more to be learned from them. 2. We must well consider in divine matters what we should say, and suit it as well as we can to the time. 3. We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. And, 4. We should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.
I.In this summary account the apostle mentions,
1.Gideon, whose story we have in Jdg 6:11, etc. He was an eminent instrument raised up of God to deliver his people from the oppression of the Midianites; he was a person of mean tribe and family, called from a mean employment (threshing wheat), and saluted by an angel of God in this surprising manner, The Lord is with thee, thou mighty man of war. Gideon could not at first receive such honours, but humbly expostulates with the angel about their low and distressed state. The angel of the Lord delivers him his commission, and assures him of success, confirming the assurance by fire out of the rock. Gideon is directed to offer sacrifice, and, instructed in his duty, goes forth against the Midianites, when his army is reduced from thirty-two thousand to three hundred; yet by these, with their lamps and pitchers, God put the whole army of the Midianites to confusion and ruin: and the same faith that gave Gideon so much courage and honour enabled him to act with great meekness and modesty towards his brethren afterwards. It is the excellency of the grace of faith that, while it helps men to do great things, it keeps them from having high and great thoughts of themselves.
2.Barak, another instrument raised up to deliver Israel out of the hand of Jabin, king of Canaan, Judges 4, where we read,
(1.)Though he was a soldier, yet he received his commission and instructions from Deborah, a prophetess of the Lord; and he insisted upon having this divine oracle with him in his expedition.
(2.)He obtained a great victory by his faith over all the host of Sisera.
(3.)His faith taught him to return all the praise and glory to God: this is the nature of faith; it has recourse unto God in all dangers and difficulties, and then makes grateful returns to God for all mercies and deliverances.
3.Samson, another instrument that God raised up to deliver Israel from the Philistines: his story we have in Judges 13, 14, 15, and 16, and from it we learn that the grace of faith is the strength of the soul for great service. If Samson had not had a strong faith as well as a strong arm, he had never performed such exploits. Observe,
(1.)By faith the servants of God shall overcome even the roaring lion.
(2.)True faith is acknowledged and accepted, even when mingled with many failings.
(3.)The believer's faith endures to the end, and, in dying, gives him victory over death and all his deadly enemies; his greatest conquest he gains by dying.
4.Jephthah, whose story we have, Judges 11, before that of Samson. He was raised up to deliver Israel from the Ammonites. As various and new enemies rise up against the people of God, various and new deliverers are raised up for them. In the story of Jephthah observe,
(1.)The grace of God often finds out, and fastens upon, the most undeserving and ill-deserving persons, to do great things for them and by them. Jephthah was the son of a harlot.
(2.)The grace of faith, wherever it is, will put men upon acknowledging God in all their ways (Jdg 11:11): Jephthah rehearsed all his words before the Lord in Mizpeh.
(3.)The grace of faith will make men bold and venturous in a good cause.
(4.)Faith will not only put men upon making their vows to God, but paying their vows after the mercy received; yea, though they have vowed to their own great grief, hurt, and loss, as in the case of Jephthah and his daughter.
5.David, that great man after God's own heart. Few ever met with greater trials, and few ever discovered a more lively faith. His first appearance on the stage of the world was a great evidence of his faith. Having, when young, slain the lion and the bear, his faith in God encouraged him to encounter the great Goliath, and helped him to triumph over him. The same faith enabled him to bear patiently the ungrateful malice of Saul and his favourites, and to wait till God should put him into possession of the promised power and dignity. The same faith made him a very successful and victorious prince, and, after a long life of virtue and honour (though not without some foul stains of sin), he died in faith, relying upon the everlasting covenant that God had made with him and his, ordered in all things and sure; and he has left behind him such excellent memoirs of the trials and acts of faith in the book of Psalms as will ever be of great esteem and use, among the people of God.
6.Samuel, raised up to be a most eminent prophet of the Lord to Israel, as well as a ruler over them. God revealed himself to Samuel when he was but a child, and continued to do so till his death. In his story observe,
(1.)Those are likely to grow up to some eminency in faith who begin betimes in the exercise of it.
(2.)Those whose business it is to reveal the mind and will of God to others had need to be well established in the belief of it themselves.
7.To Samuel he adds, and of the prophets, who were extraordinary ministers of the Old Testament church, employed of God sometimes to denounce judgment, sometimes to promise mercy, always to reprove sin; sometimes to foretell remarkable events, known only to God; and chiefly to give notice of the Messiah, his coming, person, and offices; for in him the prophets as well as the law center. Now a true and strong faith was very requisite for the right discharge of such an office as this.
II.Having done naming particular persons, he proceeds to tell us what things were done by their faith.
He mentions some things that easily apply themselves to one or other of the persons named; but he mentions other things that are not so easy to be accommodated to any here named, but must be left to general conjecture or accommodation.
1.By faith they subdued kingdoms, Heb 11:33. Thus did David, Joshua, and many of the judges. Learn hence,
(1.)The interests and powers of kings and kingdoms are often set up in opposition to God and his people.
(2.)God can easily subdue all those kings and kingdoms that set themselves to oppose him.
(3.)Faith is a suitable and excellent qualification of those who fight in the ways of the Lord; it makes them just, bold, and wise.
2.They wrought righteousness, both in their public and personal capacities; they turned many from idolatry to the ways of righteousness; they believed God, and it was imputed to them for righteousness; they walked and acted righteously towards God and man. It is a greater honour and happiness to work righteousness than to work miracles; faith is an active principle of universal righteousness.
3.They obtained promises, both general and special. It is faith that gives us an interest in the promises; it is by faith that we have the comfort of the promises; and it is by faith that we are prepared to wait for the promises, and in due time to receive them.
4.They stopped the mouths of lions; so did Samson, Jdg 14:5, Jdg 14:6, and David, Sa1 17:34, Sa1 17:35, and Daniel, Dan 6:22. Here learn,
(1.)The power of God is above the power of the creature.
(2.)Faith engages the power of God for his people, whenever it shall be for his glory, to overcome brute beasts and brutish men.
5.They quenched the violence of the fire, Heb 11:34. So Moses, by the prayer of faith, quenched the fire of God's wrath that was kindled against the people of Israel, Num 11:1, Num 11:2. So did the three children, or rather mighty champions, Dan 3:17-27. Their faith in God, refusing to worship the golden image, exposed them to the fiery furnace which Nebuchadnezzar had prepared for them, and their faith engaged for them that power and presence of God in the furnace which quenched the violence of the fire, so that not so much as the smell thereof passed on them. Never was the grace of faith more severely tried, never more nobly exerted, nor ever more gloriously rewarded, than theirs was.
6.They escaped the edge of the sword. Thus David escaped the sword of Goliath and of Saul; and Mordecai and the Jews escaped the sword of Haman. The swords of men are held in the hand of God, and he can blunt the edge of the sword, and turn it away from his people against their enemies when he pleases. Faith takes hold of that hand of God which has hold of the swords of men; and God has often suffered himself to be prevailed upon by the faith of his people.
7.Out of weakness they were made strong. From national weakness, into which the Jews often fell by their unbelief; upon the revival of their faith, all their interest and affairs revived and flourished. From bodily weakness; thus Hezekiah, believing the word of God, recovered out of a mortal distemper, and he ascribed his recovery to the promise and power of God (Isa 38:15, Isa 38:16), What shall I say? He hath spoken it, and he hath also done it. Lord by these things men live, and in these is the life of my spirit. And it is the same grace of faith that from spiritual weakness helps men to recover and renew their strength.
8.They grew valiant in fight. So did Joshua, the judges, and David. True faith gives truest courage and patience, as it discerns the strength of God, and thereby the weakness of all his enemies. And they were not only valiant, but successful. God, as a reward and encouragement of their faith, put to flight the armies of the aliens, of those who were aliens to their commonwealth, and enemies to their religion; God made them flee and fall before his faithful servants. Believing and praying commanders, at the head of believing and praying armies, have been so owned and honoured of God that nothing could stand before them.
9.Women received their dead raised to life again, Heb 11:35. So did the widow of Zarepath (Kg1 17:23), and the Shunamite, Kg2 4:36.
(1.)In Christ there is neither male nor female; many of the weaker sex have been strong in faith.
(2.)Though the covenant of grace takes in the children of believers, yet it leaves them subject to natural death.
(3.)Poor mothers are loth to resign up their interest in their children, though death has taken them away.
(4.)God has sometimes yielded so far to the tender affections of sorrowful women as to restore their dead children to life again. Thus Christ had compassion on the widow of Nain, Luk 7:12, etc.
(5.)This should confirm our faith in the general resurrection.
III.The apostle tells us what these believers endured by faith.
1.They were tortured, not accepting deliverance, Heb 11:35. They were put upon the rack, to make them renounce their God, their Saviour, and their religion. They bore the torture, and would not accept of deliverance upon such vile terms; and that which animated them thus to suffer was the hope they had of obtaining a better resurrection, and deliverance upon more honourable terms. This is thought to refer to that memorable story, 2 Macc. 7, etc.
2.They endured trials of cruel mockings and scourgings, and bonds and imprisonment, Heb 11:36. They were persecuted in their reputation by mockings, which are cruel to an ingenuous mind; in their persons by scourging, the punishment of slaves; in their liberty by bonds and imprisonment. Observe how inveterate is the malice that wicked men have towards the righteous, how far it will go, and what a variety of cruelties it will invent and exercise upon those against whom they have no cause of quarrel, except in the matters of their God.
3.They were put to death in the most cruel manner; some were stoned, as Zechariah (Ch2 24:21), sawn asunder, as Isaiah by Manasseh. They were tempted; some read it, burnt, 2 Macc. 7:5. They were slain with the sword. All sorts of deaths were prepared for them; their enemies clothed death in all the array of cruelty and terror, and yet they boldly met it and endured it.
4.Those who escaped death were used so ill that death might seem more eligible than such a life. Their enemies spared them, only to prolong their misery, and wear out all their patience; for they were forced to wander about in sheep-skins and goat-skins, being destitute, afflicted, and tormented; they wandered about in deserts, and on mountains, and in dens and caves of the earth, Heb 11:37, Heb 11:38. They were stripped of the conveniences of life, and turned out of house and harbour. They had not raiment to put on, but were forced to cover themselves with the skins of slain beasts. They were driven out of all human society, and forced to converse with the beasts of the field, to hide themselves in dens and caves, and make their complaint to rocks and rivers, not more obdurate than their enemies. Such sufferings as these they endured then for their faith; and such they endured through the power of the grace of faith: and which shall we most admire, the wickedness of human nature, that is capable of perpetrating such cruelties on fellow creatures, or the excellency of divine grace, that is able to bear up the faithful under such cruelties, and to carry them safely through all?
IV.What they obtained by their faith.
1.A most honourable character and commendation from God, the true Judge and fountain of honour - that the world was not worthy of such men; the world did not deserve such blessings; they did not know how to value them, nor how to use them. Wicked men! The righteous are not worthy to live in the world, and God declares the world is not worthy of them; and, though they widely differ in their judgment, they agree in this, that it is not fit that good men should have their rest in this world; and therefore God receives them out of it, to that world that is suitable to them, and yet far beyond the merit of all their services and sufferings.
2.They obtained a good report (Heb 11:39) of all good men, and of the truth itself, and have the honour to be enrolled in this sacred calendar of the Old Testament worthies, God's witnesses; yea, they had a witness for them in the consciences of their enemies, who, while they thus abused them, were condemned by their own consciences, as persecuting those who were more righteous than themselves.
3.They obtained an interest in the promises, though not the full possession of them. They had a title to the promises, though they received not the great things promised. This is not meant of the felicity of the heavenly state, for this they did receive, when they died, in the measure of a part, in one constituent part of their persons, and the much better part; but it is meant of the felicity of the gospel-state: they had types, but not the antitype; they had shadows, but had not seen the substance; and yet, under this imperfect dispensation, they discovered this precious faith. This the apostle insists upon to render the faith more illustrious, and to provoke Christians to a holy jealousy and emulation; that they should not suffer themselves to be outdone in the exercise of faith by those who came so short of them in all the helps and advantages for believing. He tells the Hebrews that God had provided some better things for them (Heb 11:40), and therefore they might be assured that he expected at least as good things from them; and that since the gospel is the end and perfection of the Old Testament, which had no excellency but in its reference to Christ and the gospel, it was expected that their faith should be as much more perfect than the faith of the Old Testament saints; for their state and dispensation were more perfect than the former, and were indeed the perfection and completion of the former, for without the gospel-church the Jewish church must have remained in an incomplete and imperfect state. This reasoning is strong, and should be effectually prevalent with us all.
Historical interpretation
Nine Centuries of Reception
21 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
You see, dear friends, the kind of example we have been given.… If the Lord humbled himself in this way, what should we do who through him have come under the yoke of his grace? Let us be imitators even of those who wandered around “in the skins of sheep and goats” and preached the coming of the Christ. We refer to the prophets Elijah and Elisha—yes, and Ezekiel, too—and to the heroes of old as well.
"Observe, too, how the same promises are made to Isaac and to Jacob. For thus He speaks to Isaac: 'And in thy seed shall all the nations of the earth be blessed.' And to Jacob: 'And in thee and in thy seed shall all families of the earth be blessed.' He says that neither to Esau nor to Reuben, nor to any other; only to those of whom the Christ should arise, according to the dispensation, through the Virgin Mary. But if you would consider the blessing of Judah, you would perceive what I say. For the seed is divided from Jacob, and comes down through Judah, and Phares, and Jesse, and David. And this was a symbol of the fact that some of your nation would be found children of Abraham, and found, too, in the lot of Christ; but that others, who are indeed children of Abraham, would be like the sand on the sea-shore, barren and fruitless, much in quantity, and without number indeed, but bearing no fruit whatever, and only drinking the water of the sea.
But from those which are even now admitted by you, which had your teachers comprehended, be well assured they would have deleted them, as they did those about the death of Isaiah, whom you sawed asunder with a wooden saw. And this was a mysterious type of Christ being about to cut your nation in two, and to raise those worthy of the honour to the everlasting kingdom along with the holy patriarchs and prophets; but He has said that He will send others to the condemnation of the unquenchable fire along with similar disobedient and impenitent men from all the nations. "For they shall come," He said, "from the west and from the east, and shall sit down with Abraham, and Isaac, and Jacob in the kingdom of heaven; but the children of the kingdom shall be cast out into outer darkness."
Why then should I review and adduce any further testimonies of faith from the history in our hands? "For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets "and what follows.
What is more manifest than the mystery of this "wood,"-that the obduracy of this world had been sunk in the profundity of error, and is freed in baptism by the "wood" of Christ, that is, of His passion; in order that what had formerly perished through the "tree" in Adam, should be restored through the "tree" in Christ? while we, of course, who have succeeded to, and occupy, the room of the prophets, at the present day sustain in the world that treatment which the prophets always suffered on account of divine religion: for some they stoned, some they banished; more, however, they delivered to mortal slaughter, -a fact which they cannot deny.
For they sought not what was profitable for them, but that which was profitable for the many, that they might be saved, and that they might be enabled to say unto them many things conducing to this, that they might act suitably to the Word of God, "unless "as says the apostle, "the time should fail me in speaking."
In order not to repeat all the details in his review of the works of faith, Paul stopped relating the stories of these ancient fathers, deciding not to describe their actions in their different aspects. However, he did not omit other cases, which he included in a short account, … that is, about the faith of Gideon, who defeated ten thousand Midianites with three thousand soldiers, and Barak, who by his faith destroyed the army of Sisera; and Samson, who by his faith killed one thousand men with the jaw of an ass; and Jephthah, who by his faith conquered twenty-two cities of the sons of the Ammonites; and David, who by his faith beat and killed Goliath; and Samuel, who by his faith prevailed among the Philistines; “and about the other prophets, who by faith conquered kingdoms” (in prophecy, not in the sword), “enforced justice” (that is, through the revenges and punishments that they inflicted on the impious), “received promises” (like Elisha, who went into ecstasy), “stopped the mouths of lions” (like the house of Daniel), “quenched raging fire” (like the house of Hananiah), “escaped the edge of the sword” (like those whom the Chaldaeans tried to slay together with the wise men of Babylon, and also Uriah and Elijah, and other prophets), “won strength out of weakness” (like King Hezekiah and Elisha), “became mighty in war” (like Abraham, Lot, Moses and Joshua), and “put foreign armies to flight” (like Samson, Barak, David and his companions, who were mentioned above).“Women received their dead by resurrection,” like Silomaea and Zarephath, who had them from Elijah and his disciple. Others, however, who were given to death despised their own life, like the seven brothers together with their mother. Even though they did not do what their companions had done in faith, they nevertheless desired death in their expectation and believed that they would have deserved to obtain “a better resurrection.”
“Others had trial of mocking and scourging,” like Elisha, or “were imprisoned and chained,” like Jeremiah and Micah.
“They were stoned,” like Moses and Naboth; “sawn in two,” like Zechariah and Isaiah; “tempted” in different manners, like Job; and “killed with the sword” like Micah, Uriah and John. “They went about in the skins of sheep and goats,” like Elijah and Elisha. “They were destitute, afflicted and ill-treated—of whom the world was not worthy,” like the prophets whom Obadiah hid and nourished with food. “They wandered in deserts, in mountains, in dens and caves of the earth,” and when Jezebel heard about the reputation of those hiding, she looked for them, but Obadiah made them run away and take refuge in other places.
Their great afflictions testify before everybody that they remained in faith “and did not even receive their promises.”
Even though we come later in the test of temptations, it was previously promised to us that “apart from us they should not be made perfect.” In fact it does not happen that, since our brothers lived before, they will have their reward before. There is a single day of retribution for all the afflictions which people endured and endure.
Here is the narrow and close way that leads to life. Here are the teachers and prophets, “wandering in deserts, mountains, caves and holes in the earth.” Here are the apostles and evangelists … living as citizens of the desert.
After he said, “They were put to death by the sword, and others were tortured,” after he recounted many and different modes of martyrdom, he went on to say, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight and run with perseverance.” Do you see that he called Abel a martyr, as well as Noah, Abraham, Isaac and Jacob? For some of these died for God’s sake in the same way that Paul spoke of when he said, “I die daily"; they died not by dying but only by their willingness to die.
"And what shall I more say? For the time would fail me to tell." After this he no longer puts down the names: but having ended with an harlot, and put them to shame by the quality of the person, he no longer enlarges on the histories, lest he should be thought tedious. However he does not set them aside, but runs over them, doing both very judiciously, avoiding satiety, and not spoiling the closeness of arrangement; he was neither altogether silent, nor did he speak so as to annoy; for he effects both points. For when a man is contending vehemently in argument, if he persist in contending, he wearies out the hearer, annoying him when he is already persuaded, and gaining the reputation of vain ambitiousness. For he ought to accommodate himself to what is expedient.
"And what do I more say" (he says)? "For the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also and Samuel, and of the prophets."
Some find fault with Paul, because he puts Barak, and Samson, and Jephthah in these places. What sayest thou? After having introduced the harlot, shall he not introduce these? For do not tell me of the rest of their life, but only whether they did not believe and shine in Faith.
Moses and the prophets went about in goatskins, wandering in their caves and in holes in the ground. They were poor men just like Lazarus, and they suffered calamities and endured hunger.
“Of whom the world was not worthy.” … He does not say this about everyone but about the latter ones whom he sees as martyrs, witnesses of faith. He reminds us that these put foreign armies to flight and through their service to their people received grace.
It is also clear from the passage that when he says, “the dead in Christ will rise first,” he does not mean to neglect the just who died before Christ’s coming. Otherwise, how could he explicitly say in the epistle to the Hebrews, “And all these, though well attested by their faith, did not receive what was promised, since God had foreseen something better for us, that apart from us they should not be made perfect.”
Their trials, then, were of this kind and number, but they did not yet receive their crowns. The God of all is waiting for the trials of the others so that, with the stadium no more, he may award acclaim to all the victors together.
I suppose he says these things concerning David. And he calls his benevolence “righteousness.”
"of Gideon." What kind Gideon was.
"of David." As for what David was, in that he was established on his throne, according to the literal sense indeed Solomon, but according to the spiritual understanding, Solomon, the spiritual Lord Jesus.
"through faith." All these did what they did by faith: Abraham, Moses, Joshua.
"they conquered." They defeated, they destroyed whom? Abraham defeated the kings who had taken his nephew Lot captive, and the king of Gerar. Moses defeated the king of Egypt, and many others. Joshua, most of all. (Gen. 14:20; 15; Num. 25)
"enforced justice. " Abraham, Phinehas.
When he had finished speaking about the harlot and had urged them based on the quality of the person, for the sake of conciseness he does not enumerate all the names: yet he does not cease the discourse.
In this place, I believe he speaks of David. And he called kindness righteousness.
"For time will fail me." He speaks of time as suitable for the letter and proportionate.
"obtained promises," of the Patriarchs, namely, Elijah, David, Joshua, Caleb, and many others.
"closed the mouths of lions." Daniel, Samson.
"quenched the power of fire." The three boys, Ananias, Azarias, and Misael.
"escaped the edge of the sword," For example, Elijah, from Jezebel, and David himself, from Saul.
"were made strong out of weakness." And he speaks of those who returned from Babylonian captivity, and of Hezekiah.
"became mighty in war." Abraham, Moses, Joshua, Samson, and David. Or that they not only returned from captivity through faith but also defeated neighboring nations.
"Women received back their dead." The Shunammite through Elisha, and before that the woman of Zarephath through Elijah.
"Some were tortured." They were cut off, like James and John, and those who were beheaded. Or they died by clubs. Others say that being tortured means being flayed. It is also said about the Maccabees, "refusing to accept release." (2 Macc. 7:1) As if they did not accept to be released from the punishment that was brought upon them. Although it was possible for them, he says, to live, they did not wish to. And this was also a matter of faith, therefore he says: "so that they might rise again to a better life;" or the other people. For the resurrection is common to all, but these will rise, he says, to eternal life, and those to eternal punishment.
"Others suffered mocking," such as Elisha (2 Kings 2), those around Peter later and John.
"and even chains and imprisonment." Jeremiah and Micah. (Jer. 32:38; 1 Kings 22)
"they were stoned." He speaks about Stephen and Naboth. (Acts 7; 1 Kings 21)
"they were sawn in two." It is said about Isaiah, whom they also sawed with a wooden saw, so that the punishment would last a long time.
"they were tempted." Like Abraham (Gen. 22:1-2), Jacob, Moses, and Job. (Job 1:2)
"they were killed with the sword." Micah, John, James, and Zechariah.
"they went about in skins of sheep." Like Elijah, Elisha. This they suffered from poverty. (2 Kings 4)
"destitute." As the prophets whom Obadiah nourished. (1 King 18)
“afflicted.” Effected by evil.
"of whom the world was not worthy." This also encourages them. For if this world was not worthy of those who suffer badly for the sake of God, that is, all people and this creation itself, why do you, he says, wish to receive the rewards here for the sufferings endured for Christ? For being better than the world, do not seek anything in this world.
"wandering about in deserts." But Elijah, and the prophets whom Obadiah fed. (1 Kings 23:19) Note, however, that it does not say, "They found rest in the occupied desert," but rather that they also wandered there in fear of their persecutors.
"And all these." What, he says, do you mourn and become indignant, you who are still in the struggle, if you do not receive the rewards? Yet all those previously mentioned saints, having earned a testimony by faith that pleased God, have not yet obtained the good things promised to the righteous.
"since God had provided something better for us." How is it better? Indeed, so that they would not have anything more than we do in that they were crowned before us, He defined one time, so that we may also be crowned with them. This, however, is for us: for they sit in honor, awaiting our completion.
"that apart from us they should not be made perfect." He did not say, "They would be crowned," but rather, with greater emphasis, "they should not be made perfect," or "They would be perfected," that is, they would receive the end of goods, for which all effort and toil of one who is endowed with virtue strives.
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Summary
Hebrews 11:32 marks a pivotal transition in the author's renowned "Hall of Faith" discourse, where he abruptly shifts from detailed individual accounts to a rapid enumeration of additional heroes of faith. This verse expresses the author's rhetorical inability to exhaustively list all those who demonstrated profound trust in God throughout Israel's history, citing the constraint of time. By naming prominent figures from the periods of the Judges and early Monarchy—Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets—the writer underscores the pervasive and enduring nature of faith across diverse circumstances and generations, reinforcing the "great cloud of witnesses" for the readers.
Context
Literary Context
Hebrews 11:32 serves as a concluding summary and transition within the celebrated "Hall of Faith" chapter. The preceding verses (Hebrews 11:1-31) meticulously detail the faith of individuals from Abel to Rahab, providing specific examples of how their trust in God enabled them to overcome challenges, receive promises, and endure persecution. The author's rhetorical question, "And what shall I more say?", signals a shift from a selective, in-depth exploration to a more comprehensive, yet condensed, overview. This verse, along with the subsequent verses (Hebrews 11:33-38), rapidly lists numerous other faithful individuals and their accomplishments or sufferings, culminating in the overarching truth that none of these obtained the ultimate promise without the coming of Christ, as stated in Hebrews 11:39-40. The purpose is to build a compelling cumulative argument for the perseverance of faith, leading directly into the exhortation of Hebrews 12:1-3.
Historical & Cultural Context
The individuals listed in Hebrews 11:32 span a significant period of Israelite history, primarily from the era of the Judges (Gideon, Barak, Samson, Jephthah) through the early Monarchy (David, Samuel). This period was characterized by cycles of apostasy, oppression, and deliverance, where God raised up leaders (judges, kings, prophets) to guide and save His people. The audience of the book of Hebrews, likely Jewish Christians facing persecution and temptation to revert to Judaism, would have been intimately familiar with these Old Testament figures. These heroes, though imperfect, were revered for their pivotal roles in Israel's national story and their reliance on God in times of crisis. The mention of "the prophets" broadly encompasses a long line of God's messengers who often faced severe opposition and martyrdom for their faithfulness, a reality that would resonate with the suffering Christian readers, reminding them of the cost of discipleship and the enduring legacy of faith.
Key Themes
This verse powerfully contributes to several key themes within Hebrews 11 and the broader epistle. Firstly, it reinforces the Universality and Abundance of Faith, demonstrating that faith is not a rare phenomenon but a consistent characteristic found across generations and diverse personalities within God's people. Secondly, it highlights Faith Amidst Imperfection, as many of the listed figures (e.g., Samson, Jephthah, David) had significant moral failings, yet their acts of faith are still celebrated, underscoring God's grace and His ability to work through flawed individuals. Thirdly, it emphasizes God's Faithfulness to His Covenant People, showing that He consistently responded to the faith of His servants by empowering them to achieve extraordinary feats or endure unimaginable suffering. Finally, the cumulative effect of this "cloud of witnesses" (as explicitly stated in Hebrews 12:1) serves as a powerful Exhortation to Perseverance, encouraging the struggling readers to endure in their own faith journey by drawing inspiration from those who have gone before them, reminding them that they are part of a grand, ongoing narrative of divine faithfulness and human trust.
Exposition and Analysis
Key Word Analysis
This word, meaning "to leave upon," is used figuratively here to convey the idea of insufficiency or running short. The author implies that the available time or space for his discourse would be inadequate to fully recount the stories of all the faithful, emphasizing the sheer volume of examples that could be cited. It powerfully conveys the overwhelming number of testimonies of faith.
Derived from "through" and "to lead," this verb means "to relate fully" or "to declare in detail." The author is not merely listing names but acknowledging that each name represents a rich narrative of faith that he cannot fully expound upon due to time constraints, highlighting the depth and complexity of each individual's journey with God.
This term refers to a general space or duration of time, as opposed to kairos which denotes a specific or opportune time. Here, it signifies the practical limitation of the author's writing, indicating that the sheer chronological span and the detailed accounts of these numerous individuals would exceed the bounds of his letter.
Verse Breakdown
"And what shall I more say?"
This is a rhetorical question, indicating the author's readiness to conclude his detailed exposition of individual faith examples. It signals a transition from specific narratives to a more generalized, summary statement, acknowledging the vastness of the subject matter.
"for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae;"
This clause provides the reason for the rhetorical question. The author states that he lacks sufficient time to fully recount the stories of these prominent Old Testament figures. These four individuals were judges in Israel, each demonstrating faith in unique and often flawed ways, leading God's people to victory against their enemies. Their inclusion highlights faith operating in various leadership roles and challenging circumstances.
"of David also, and Samuel, and of the prophets:"
This final part of the list extends beyond the Judges, including David, the shepherd-king, renowned for his unwavering trust in God, and Samuel, the pivotal prophet and judge who transitioned Israel into the monarchy. The concluding phrase "and of the prophets" is a broad, encompassing category, representing countless others who spoke God's word and lived by faith, often enduring great suffering for their obedience. This collective reference emphasizes the continuity and widespread nature of faith throughout Israel's history.
Literary Devices
The author employs several powerful Literary Devices in this verse. The opening "And what shall I more say?" is a classic Rhetorical Question, designed not to elicit an answer but to emphasize the overwhelming abundance of examples of faith. It serves as a natural transition, signaling a shift in the narrative pace. The repeated use of "of" before each name ("of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets") is an example of Anaphora or Polysyndeton, which creates a cumulative effect, underscoring the sheer number and diversity of individuals who lived by faith. This rapid-fire listing builds momentum and reinforces the idea that the "time would fail" to elaborate on each one. Finally, the phrase "and of the prophets" is a form of Synecdoche (or perhaps Metonymy), where a part (the prophets) stands for a larger group or concept (all the faithful individuals who served God through divine revelation and often suffered for it), representing the countless unnamed heroes whose faith also contributed to the "great cloud of witnesses."
Theological and Thematic Connections
Hebrews 11:32 profoundly reinforces the theological truth that faith is the consistent and enduring principle by which God's people have always related to Him and received His promises. It highlights that God's faithfulness is not limited to a select few but extends to all who genuinely trust Him, even those with significant personal flaws. The diverse array of individuals listed—from military leaders to kings and prophets—demonstrates that faith is applicable to every sphere of life and every calling, enabling ordinary people to accomplish extraordinary feats through divine power. This verse serves as a powerful reminder that the Christian journey is not solitary but is undertaken in the context of a vast, historical community of believers, inspiring perseverance and confidence in God's unchanging character.
Reflection and Application
Hebrews 11:32 invites us to consider the vast, unseen company of faithful individuals who have walked with God throughout history. It reminds us that our own journey of faith is not isolated but is part of a grand, ongoing narrative of God's interaction with humanity. The author's admission that "time would fail me" to tell all the stories should inspire us to recognize the countless unsung heroes of faith in our own lives and in the broader history of the church. These Old Testament figures, despite their imperfections, serve as powerful examples that God uses ordinary people who simply trust Him. Their stories encourage us to press on, knowing that our acts of faith, no matter how small, contribute to this enduring legacy. We are called to live with the same reliance on God's promises, to face our challenges with courage, and to persevere in the face of adversity, drawing strength from the knowledge that we are surrounded by such a "great cloud of witnesses."
Questions for Reflection
FAQ
Why does the author suddenly list so many names without detail?
The author of Hebrews has just spent significant time detailing the faith of individuals like Abraham, Moses, and Rahab. By Hebrews 11:32, he signals a rhetorical shift, indicating that an exhaustive, detailed account of every faithful person would be too lengthy for the scope of his letter. The rapid enumeration of names like Gideon, Barak, Samson, Jephthah, David, and Samuel, along with "the prophets," serves to create a cumulative effect. It emphasizes the sheer volume and diversity of individuals throughout Israel's history who lived by faith, demonstrating that faith is a pervasive and enduring characteristic of God's people, not an isolated phenomenon. This "cloud of witnesses" (as mentioned in Hebrews 12:1) is meant to inspire and encourage the readers to persevere in their own faith.
Christ-Centered Fulfillment
While Hebrews 11 celebrates the faith of Old Testament saints, it ultimately points beyond them to Christ as the ultimate object and perfecter of faith. The faith of Gideon, David, and the prophets, though commendable, was always a faith in anticipation of the Messiah and the better covenant He would inaugurate. Their stories, filled with triumphs and failures, foreshadow the perfect faithfulness of Jesus, who alone lived a life of complete obedience and trust in God, even unto death on the cross (Philippians 2:8). He is the true and perfect "Lamb of God" (John 1:29) to whom all the sacrifices and prophetic utterances pointed. The author of Hebrews makes this explicit in Hebrews 12:2, identifying Jesus as "the author and perfecter of our faith." He is the one who fulfilled all the promises that the Old Testament heroes "did not receive" (Hebrews 11:39). Therefore, the faith exemplified by these ancient figures finds its ultimate meaning and completion in Christ, who enables believers today to live by an even greater faith, grounded in His finished work and the reality of the new covenant (Hebrews 8:6).