Faith Exemplified (Hebrews 11:1-40): Part 3

The Faith of Isaac, Jacob, and Joseph

“By faith Isaac blessed Jacob and Esau concerning things to come. By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. By faith Joseph, when he was dying, made mention of the departure of the children of Israel, and gave instructions concerning his bones” (Hebrews 11:20-22, NKJV).

Despite being alluded to in the midst of these examples of faith, neither Esau, nor Manasseh, nor Ephraim is counted as one of them. They had the same opportunities and blessings but failed to rise to the occasion. Isaac, Jacob, and Joseph, on the other hand, were enabled to accomplish great things and fulfill God’s purpose because their unyielding faith looked beyond immediate circumstances in anticipation of God’s promises (cf. Gen. 27:1-40; 48:14-20; 47:29-31; 50:24-25; Ex. 13:19; Josh. 24:32).

The Faith of Moses

“By faith Moses, when he was born, was hidden three months by his parents, because they saw he was a beautiful child; and they were not afraid of the king’s command. By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, choosing rather to suffer affliction with the people of God than to enjoy the passing pleasures of sin, esteeming the reproach of Christ greater riches than the treasures in Egypt; for he looked to the reward. By faith he forsook Egypt, not fearing the wrath of the king; for he endured as seeing Him who is invisible. By faith he kept the Passover and the sprinkling of blood, lest he who destroyed the firstborn should touch them” (Hebrews 11:23-28).

The faith of Moses was first exhibited by his parents (v. 23), Amram and Jochebed (Ex. 6:20). His mother is the second woman noted in this chapter of faith, who helped lay the foundation of the faith that Moses would demonstrate later in life.

Moses’ faith affected his decisions (vv. 24-26). He refused to be called the son of Pharaoh’s daughter. Moses’ faith affected his priorities. He chose suffering rather than the temporary pleasures of sin, esteeming affliction (the same kind of abuse and rejection Christ would suffer) more valuable than earthly treasures.

Moses’ faith affected his emotional disposition (v. 27a). He did not fear the king’s wrath. His reliance on God engendered courage that was greater than his fears. Moses’ faith affected his resolution: he endured (v. 27b). Moses’ faith affected his behavior (v. 28). He was obedient to God’s revealed will.

“By faith they passed through the Red Sea as by dry land, whereas the Egyptians, attempting to do so, were drowned” (Hebrews 11:29).

Moses’ faith affected his leadership. The discussion of Moses’ faith smoothly transitions into a description of the Israelites’ faith under his capable, God-centered direction. Consequently, their fate was determined by their obedient faith, while the fate of the Egyptians was determined by the absence thereof.

The Faith of the Conquerors of Jericho

“By faith the walls of Jericho fell down after they were encircled for seven days. By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace” (Hebrews 11:30-31).

The biblical account of the forty years of wilderness-wandering is passed over. These years were not characterized by faith but by rebellion and unbelief (cf. 3:16-19). The narrative resumes with the conquest of the land of Canaan. Jericho was not conquered by military force but by faith (cf. Josh. 6:1-21).

Rahab is the third woman highlighted in this chapter. She had more faith than the other Jericho inhabitants (cf. Josh. 2:11; Jas. 2:25-26). She did not perish with “the disobedient [ones]” [apeithéō];¹ faith and obedience are inseparably linked. Despite her sinful past, her obedient faith enabled her to be used by God as a contributor to the family tree that ultimately produced the savior of the world (Matt. 1:5).²

--Kevin L. Moore

Endnotes:

     ¹ Not simply “those who did not believe” (NKJV; cf. mg. “disobedient”; NASB); see also 3:18-19; 4:6.

     ² See K. L. Moore, “The Lineage of Jesus According to Matthew,” Moore Perspective (3 Feb. 2013), <Link>.

Related Posts: Faith's Hall of Shame, Faith Exemplified Part 1, Part 2

 

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Honoring Dr. Earl D. Edwards (13 April 1933 – 13 September 2025)

For ninety-two treasured years the Lord has richly blessed the world through his godly servant Earl D. Edwards. Missionary, gospel preacher, Bible teacher, evangelist, elder, professor, scholar, author, mentor; Christian husband, father, grandfather, great-grandfather. This gallant man of God departed from this temporal life following a day of door-knocking to set up Bible studies and less than a week after his last sermon. He kept a record of the sermons he preached over the years, from 2nd June 1952 to 7th September 2025, totaling 7,629.

Impact on My Life (and Countless Others!)

Bro. Edwards started teaching at Freed-Hardeman College when I was an undergraduate student in the Social Work program and developing an interest in missions. He invited me to participate in a Spring Break campaign to Toronto, Canada, working mainly in an Italian community. This was the first time I had ever been outside the United States, and it significantly broadened my horizons. We learned basic Italian phrases for door-knocking, inviting people to study the Bible and to attend a gospel meeting, which bro. Edwards preached in Italian. He asked me to lead the singing, in Italian, which I reluctantly did, strictly following the words on the page!

My interest in missions continued to grow, so my final semester I enrolled in bro. Edwards’ “World Missions” class, which I think was the only missions class offered at the time. My research project focused on the Lord’s work in New Zealand, and the things I learned coupled with bro. Edwards’ influence led me to make the decision on the last day of class to devote my life to full-time evangelistic work in New Zealand.

Years later bro. Edwards brought the first Freed-Hardeman campaign group to NZ while I was working with the church in Wellington, which instilled in me the inspiration to organize and coordinate future FHU-NZ campaigns. He then invited me to serve as Freed-Hardeman’s missionary-in-residence and offered a scholarship to study in the Graduate School of Theology. I got to take some of his classes and still treasure his class notes. When my thesis advisor got sick, bro. Edwards stepped in for a time to offer critiques and then served on the oral comps panel. He didn’t make it easy but was gracious!

Worthy of Honor

For years bro. Edwards has been affectionately referred to as the fifteenth apostle. Although spoken in jest, and I’m pretty sure he didn’t like the comparison, the admiration and respect he has earned from all who knew him made the comparison somewhat legitimate. He never seemed to slow down. He was always busy in the Lord’s work. Like the apostle Paul, he “labored more abundantly than they all” and would be the first to admit, “yet not I, but the grace of God which was with me” (1 Cor. 15:10).

While we are eternally grateful for his life, service, and the incredible impact he has made, we are also thankful that he has now entered his long-anticipated and well-deserved rest, joining Ms. Gwen, Ms. Lora, and a host of heroes and heroines of faith who have gone on before him. In fact, if the eleventh chapter of Hebrews were written today, I’m pretty sure Earl D. Edwards would be included.

--Kevin L. Moore

Related: Obituary: Earl D. Edwards 

 

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Faith Exemplified (Hebrews 11:1-40): Part 2

The Faith of Abraham and Sarah

“By faith Abraham obeyed when he was called to go out to the place which he would receive as an inheritance. And he went out, not knowing where he was going. By faith he dwelt in the land of promise as in a foreign country, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise; for he waited for the city which has foundations, whose builder and maker is God. By faith Sarah herself also received strength to conceive seed, and she bore a child when she was past the age, because she judged Him faithful who had promised. Therefore from one man, and him as good as dead, were born as many as the stars of the sky in multitude—innumerable as the sand which is by the seashore” (Hebrews 11:8-12, NKJV).

“By faith Abraham¹ obeyed …” (v. 8a), affirming that biblical faith is working, active, obedient (cf. Jas. 2:14-26; Gal. 5:6; 1 Thess. 1:3; 2 Thess. 1:11; etc.). Abraham’s faith did not rest on what he had personally seen or experienced (cf. vv. 1, 3, 6) but on what God had promised (vv. 8b-9),² though his faith made him just as sure and certain as if he had actually seen and experienced the fulfilled promise. And Abraham’s faith was so strong, impactful, and influential that it passed on to his son and grandson (v. 9b; cf. vv. 18-21).

Abraham expectantly waited [ekdechomai] for a habitation having foundations, whose architect/builder/maker is God (v. 10; cf. 8:2); “the city,” as opposed to the many fortified cities of the land of Canaan at the time, having “foundations” (plural) – large, immovable, and in contrast to Abraham’s temporary tent-dwellings (cf. 13:14). It is planned, prepared, and built by God. In Hebrews that which is God-made in contrast to what is man-made is “heaven itself” (cf. v. 16; 8:2; 9:11, 24). Abraham apparently had some realization and expectation of a reward beyond this life.

By faith Sarah herself conceived and bore a child in her old age (v. 11). She initially disbelieved (Gen. 18:9-15), but eventually her faith developed and conquered her doubts. The reason she was able to have a child was because she trusted in God to do what he promised to do (v. 11b). “Therefore” [dió], because of Abraham and Sarah’s faith, in the face of what appeared to be insurmountable odds God was able to accomplish great things through them; multitudes came from this once-barren couple (v. 12; cf. Gen. 15:5; 22:17; 32:12).

Knowing Beyond Seeing

“These all died in faith, not having received the promises, but having seen them afar off were assured of them, embraced them and confessed that they were strangers and pilgrims on the earth. For those who say such things declare plainly that they seek a homeland. And truly if they had called to mind that country from which they had come out, they would have had opportunity to return. But now they desire a better, that is, a heavenly country. Therefore God is not ashamed to be called their God, for He has prepared a city for them” (Hebrews 11:13-16).

Faith sees beyond present, physical circumstances (vv. 13-16). Abraham, Sarah, Isaac and Jacob all died without actually inheriting the promised land. But their faith enabled them to look beyond this temporal life, and even beyond any temporal promise; they were content to be strangers, pilgrims, and exiles on the earth (v. 13). Their faith kept them patiently marching forward through life (vv. 14-15):³ looking for something better and determined not to return from whence they came (cf. 3:8-12; 4:1-11; 6:6; 10:25-26, 35). Their ultimate goal was heaven (v. 16).

Demonstrated Faith

“By faith Abraham, when he was tested, offered up Isaac, and he who had received the promises offered up his only begotten son, of whom it was said, ‘In Isaac your seed shall be called,’ concluding that God was able to raise him up, even from the dead, from which he also received him in a figurative sense” (Hebrews 11:17-19).

Because of Abraham’s faith (vv. 17-19), he knew that God would keep his promises (Gen. 12:1-3) despite the inexplicable command to sacrifice his son. God was not asking Abraham to do anything that he was not willing to do himself! (cf. John 3:16; Rom. 8:32). This was a test of Abraham’s faith (v. 17), and Abraham believed in God’s power to raise the dead (v. 19; cf. Gen. 22:5). Note the parallels:

o   Isaac was Abraham’s monogenēs (“unique, one of a kind”),⁴ as Jesus was God’s monogenēs (John 1:14; 3:16, 18).

o   Abraham was to offer his son as a sacrifice, as Jesus was offered as a sacrifice (cf. 7:27; 9:12, 14; 10:10).

o   God had the power to raise Isaac from the dead (which he did figuratively, v. 19), as Jesus was raised from the dead (Mark 16:9; Acts 1:3; 2:24, 30-32; 3:15; etc.).

--Kevin L. Moore

Endnotes:

     ¹ Cf. Gen. 15:6; Neh. 9:7-8; Rom. 4:1-3; Gal. 3:6-9; Jas. 2:21-23.

     ² “He tore himself loose from his own country, his family and his friends, venturing out on the call of God. ‘It was, therefore, no attractive account of Canaan which induced him to forsake Mesopotamia, no ordinary emigrant’s motive which moved him, but mere faith in God’s promise’ [Dods 355]. That he went out not knowing his destination – his faith was tested by the unknown – underscores the magnitude of his trust” (N. Lightfoot, Jesus Christ Today 209-10).

     ³ Great example of endurance, perseverance, steadfastness (cf. 2:1; 3:14; 4:11; 6:11; 10:23, 36).

     ⁴ Compare Gen. 16:15; 25:1-6.

Related Posts: Faith Exemplified Part 1, Part 3

 

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Faith Exemplified (Hebrews 11:1-40): Part 1

Faith Defined

“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony. By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:1-3, NKJV).

The word “faith” [pistis] occurs twenty-four times in this chapter, with forty-one occurrences of the pistis word-group in Hebrews. Faith is the hupóstasis,¹ “assurance” (ASV, NASB, N/RSV), “being sure” (NIV); or “substance” (NKJV, ASVmg), “makes real” (McCord); or “realization” (NKJVmg)? While the precise nuance may be debatable, the idea is evident here of the certainty of something real, viz. “of things being hoped” [vb. elpízō].² James Moffatt comments: “not the reality of these unseen ends of God – he assumes these – but the fact and force of believing in them with absolute confidence.”³

Faith is the élegchos,⁴ “conviction” (ASV, NASB, N/RSV), “confidence” (NKJVmg); or “evidence” (NKJV), “proof” (McCord)? Faith is being convinced by sufficient evidence of the reality “of things not seen.” Faith is not a blind leap in the dark; it is to know beyond seeing. By faith the elders [presbúteroi] (or “men of old” NASB) obtained a testimony or “gained approval,” including the heroes of faith discussed in the rest of the chapter.

“By faith we understand that the worlds” [aiōnas – “ages”] “were prepared [katartízō]⁵ by the word of God, so that what is seen was not made out of things which are visible” (cf. 1:2, 10). We did not witness the beginning of the physical universe, but the evidence of the world around us (cf. Psa. 19:1; Rom. 1:20) coupled with the testimony of God’s revelation (cf. Gen. 1:1; Psa. 33:6) establishes our understanding of creation, which constitutes “faith.”⁶

In the rest of the chapter faith is described as trusting in God to do what he said he would do when we do what he asks us to do (cf. 10:35-36).  Notice that faith is actioned:

o   “By faith Abel offered …” (v. 4)

o   “By faith Enoch … pleased God” (v. 5) in that he “walked with God” (Gen. 5:24)

o   “By faith Noah … prepared an ark” (v. 7)

o   “By faith Abraham obeyed …” (v. 8)

o   “By faith Abraham … offered …” (v. 17); see also vv. 23, 24, 27, 28, 29, 30, 31, 33.

The Faith of Abel

“By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks” (Hebrews 11:4).

Abel offered to God a better sacrifice than Cain (cf. Gen. 4:2-7), not necessarily better in quality but better in kind. Cain’s offering was of the fruit of the ground, and “Abel also⁷ brought of the firstborn [prōtotókōn LXX]⁸ of his flock” (Gen. 4:3, 4). The implication of “also” is that Cain had brought the first (possibly the best) of his harvest. If this inference is correct, then Cain gave the same quality of offering as Abel, but it was of a different kind. Abel offered a blood sacrifice; Cain did not.

Since Abel’s sacrifice was “by faith,” and faith comes by hearing God’s word (Rom. 10:17), it follows that God must have given instructions about the kind of sacrifice he expected, viz. a blood offering (cf. Lev. 17:11; Heb. 9:22). Apparently Cain’s sacrifice was unacceptable because it was not a blood sacrifice, i.e., it was not authorized by God and therefore could not be offered “by faith.” Abel, through his offering, obtained a righteous testimony from God. Through his obedient faith, though he is dead, Abel still speaks (cf. 12:24).

The Faith of Enoch

“By faith Enoch was taken away so that he did not see death, ‘and was not found, because God had taken him’; for before he was taken he had this testimony, that he pleased God. But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him” (Hebrews 11:5-6).

The biblical account alluded to here is Genesis 5:21-24. It was “by faith” that Enoch was taken up/away so that he did not see death, because “God took him” (Gen. 5:24; cf. 2 Kings 2:11). According to the LXX reading, he “pleased God,” and according to the Hebrew text, he “walked with God” (Gen. 5:22, 24). Enoch lived a life of faithful obedience that was pleasing to God (cf. Gen. 6:9; 17:1; 24:40; 48:15; 2 Cor. 5:9; 1 Thess. 4:1).

But [dé] without faith it is impossible to be well-pleasing (to him/God), for the one approaching God must [dei] have faith that he is and that he becomes a rewarder to those seeking him. What this statement reveals about faith:

o   The essentiality of faith – we cannot please God without it.

o   Faith enables us to approach God (cf. 4:16; 6:19; 7:25; 10:19, 22).

o   Those who seek God can find him (cf. Acts 17:27; Rom. 1:20; Matt. 7:7).

o   Though God cannot be seen with our physical eyes, faith enables us to “see” (comprehend) and have confidence, assurance, certainty that he is real (cf. 11:1, 3); to know beyond seeing.

o   Faith ultimately leads to great reward (cf. 6:12; 10:35).

The faith of Noah

“By faith Noah, being divinely warned of things not yet seen, moved with godly fear, prepared an ark for the saving of his household, by which he condemned the world and became heir of the righteousness which is according to faith” (Hebrews 11:7)

By faith Noah, although he had never seen a flood or even rain (cf. Gen. 2:5-6), took God at his word, being driven by godly fear/reverence. A respectful regard for God and his word naturally produces an obedient faith. Noah’s faith compelled him to obey God and build the ark according to God’s directives and specifications (cf. Gen. 6:22; 7:5).

Noah was also motivated to do this “for the saving of his household.” He was not only a man of God, he was the spiritual leader of his family, a responsible family man, and looked after the interests of his wife, sons, and daughters-in-law (cf. Gen. 8:18; 1 Pet. 3:20).

By his obedient faith “he condemned the world.” Noah’s faith stood out in stark contrast to the unbelieving world and his very actions condemned theirs (cf. Matt. 12:41; 1 Cor. 6:2). Noah “became heir” (possessor, cf. 1:2, 4, 14; 6:12, 17; 11:9; 12:17) “of the righteousness which is according to faith.”

--Kevin L. Moore

Endnotes:

     ¹ Confidence, assurance; substance, essence (1:3; 3:14; 11:1; 2 Cor. 9:4; 11:17).

     ² Cf. Matt. 12:21; Rom. 8:24-25; 15:12; 1 Cor. 13:7; 15:19; 2 Cor. 1:10; 1 Tim. 4:10; 5:5; 1 Pet. 1:13; 3:5; consider also the noun elpís in Heb. 3:6; 6:11, 18; 7:19; 10:23; Rom. 4:18; 5:2-5; 8:20, 24; 12:12; 15:4, 13; 1 Cor. 13:13; 2 Cor. 3:12; Gal. 5:5; Eph. 1:18; 2:12; 4:4; Phil. 1:20; Col. 1:5, 23, 27; 1 Thess. 1:3; 4:13; 5:8; 1 Tim. 1:1; Tit. 1:2; 2:13; 3:7; 1 Pet. 1:3, 21; 3:15; 1 John 3:3.

     ³ A Critical and Exegetical Commentary on the Epistle to the Hebrews (Edinburgh: T & T Clark, 1924) 160.

     ⁴ Proof, conviction (11:1; 2 Tim. 3:16).

     ⁵ To make complete (cf. 10:5; 11:3; 13:21; Rom. 9:22; 1 Cor. 1:10; 1 Thess. 3:10; 1 Pet. 5:10). “What the author states here, however, is not so much that the world was created out of nothing but that creation cannot be explained by material means” (N. Lightfoot, Jesus Christ Today 206 n. 9).

     ⁶ “The existence of the world is a fact substantiated by experience, and that it has been ‘fashioned’ or ‘created’ in some inexplicable way is a natural deduction of the human mind. But that it has all come into being by the word of God is a theory unsupported by empirical evidence…. It is because of faith and by means of faith that a true understanding of the created order is gained. Behind everything there is an unseen force that is not subject to the investigations of science” (N. Lightfoot, Jesus Christ Today 206).

     ⁷ LXX: kaí ... kaí = “And ... also”

     ⁸ Cf. 1:6; 12:23; Rom. 8:29; Col. 1:15, 18; Rev. 1:5.

Related Posts: Parents of Faith, Faith's Hall of Shame, Faith Exemplified Part 2

 

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Warning Against Apostasy (Hebrews 10:26-39)

Dire Consequences for Rejecting Christ

“For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries” (Hebrews 10:26-27, NKJV).

Reaffirming earlier admonitions (2:1-3; 3:12; 6:4-8), here the warning is even more severe:

o   Condition: “If we keep on sinning” [hamartanóntōn – present act. participle] – not occasional but ongoing, continual, persistent, habitual.

o   Qualifier: “willfully” – not inadvertent or in ignorance or in a moment of weakness (cf. 5:2; 9:7); intentional, deliberate, presumptuous, defiant, rebellious (cf. 3:12; 6:4-6).

o   Timing: “after receiving the full knowledge [epígnōsis] of the truth” – speaking to enlightened (cf. v. 32) Christians (cf. v. 29 [“sanctified”]; 2 Pet. 2:20-21).¹

o   Resulting loss: “there no longer remains a sacrifice for sins” (cf. 5:8-9; 7:27; 9:12-15, 24-28; 10:10) – God cannot and will not forgive unrepentant sin (cf. 6:6; Luke 13:3, 5).

o   Resulting consequence: “but some fearful expectation and a fury [zēlos] of fire which will consume the adversaries” – eternal damnation (cf. 12:29; 2 Thess. 1:6-9; Rev. 20:15).

“Anyone who has rejected Moses’ law dies without mercy on the testimony of two or three witnesses. Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?” (Hebrews 10:28-29).

Rejecting the Law of Moses (cf. Deut. 17:2-7) resulted in harsh penalties; much greater punishment awaits those who reject the superior way of Christ. With greater knowledge and blessings comes greater responsibility (cf. 2:1-4; 12:25). Turning your back on Christ is equivalent to:

o   Trampling the Son of God underfoot – disrespect, contempt, disdain (cf. 6:6; Matt. 5:13; Luke 8:5).

o   Counting the blood (cf. 9:14-22; 13:20) of the covenant (by which he was sanctified, vv. 10, 14; 2:11; 13:12) a common [koinós]² thing (cf. 1 Cor. 11:27-29) – disregard its sacred value.

o   Insulting (outrage) the S/spirit of grace:³ the Holy Spirit who makes God’s grace accessible (cf. Eph.4:30; Matt. 12:31),⁴ or the spirit (intent, disposition) of grace⁵ (cf. Eph. 1:6-7; 2:5-8; 6:24).      

“For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ It is a fearful thing to fall into the hands of the living God” (Hebrews 10:30-31).

This is a quote from Deuteronomy 32:35, 36 (cf. Psa. 135:14) to illustrate the severe judgment of God. To the faithful child of God, it is a comforting thought to “fall into the hands of the living God” (cf. 2 Sam. 24:14). To the rebellious apostate, it is a terrifying prospect (cf. v. 27; 4:1; Ro. 2:3-11; 11:22; 12:19; 2 Cor. 5:11). 

Remember the Past to Press On to the Future

“But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven” (Hebrews 10:32-34).

“But recall/remember⁶ the former days …” This indicates that the initial addressees had been Christians for some time (cf. 5:12-14). “After you were illuminated/enlightened” (cf. v. 26; John 8:12), early in their Christian experience. “You endured much struggle of sufferings ...” If Hebrews is directed to Jewish Christians in Rome, this could be a reference to Claudius’ edict of AD 49 (cf. Acts 18:2), or perhaps (less likely) to Nero’s persecution that began in AD 64.⁷ They were made a public spectacle (cf. 1 Cor. 4:9) through reproaches and tribulations. “They were held up to public scorn, taunted and jeered at, and even physically kicked about and abused” (N. Lightfoot, Jesus Christ Today 196).

They had become companions of/sharers with [koinōnos] (cf. Phil. 1:7) those who were so treated. “For indeed in the bonds⁸ you suffered together” (cf. 11:36; 13:3, 23); visited and took care of fellow-Christians who had been imprisoned (cf. 6:10; Matt. 25:36, 39, 43, 44), “joyfully accepted the plundering/seizure of your goods/property” (cf. Jas. 1:1-3; 1 Pet. 4:12-13; Acts 5:41; Rom. 5:3-4). What enabled them to endure: “knowing that you yourselves have a better and an enduring/abiding possession”⁹ (cf. 6:18-19; Matt. 5:11-12; 6:20).

“Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the promise: ‘For yet a little while, And He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.’ But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:35-39).

Do not cast/throw away—opposite of “hold fast” (v. 23; 3:6, 14)—your confidence,¹⁰ which has great reward. For you have need of endurance (cf. v. 23; 2:1; 3:14; 4:11; 6:11) in order that having done the will of God you may obtain the promise [epaggelía]”¹¹ – salvation is conditional (cf. Acts 14:22).

Quote from Habakkuk 2:3, 4 (LXX; cf. Isa. 26:20). Although a number of commentators apply this to the imminent return of Christ, the Habakkuk text was written about 600 years before Christ’s first advent, and Hebrews was written almost two millennia ago. Christ has still not returned. NT writers affirm that the time of the Lord’s second coming is unknown (e.g., Matt. 24:36, 42; 25:13; Mark 13:32; 1 Thess. 5:2; 2 Pet. 3:10). Considering the context of Hebrews, this more likely applies to the Lord’s coming in judgment against Jerusalem in AD 70 (cf. 8:13; Matt. 24:1-34).¹² The admonition is to not retreat but to maintain saving faith: “But we are … of those who písteōs [have faith] to the saving of the soul.”

--Kevin L. Moore

Endnotes:

     ¹ N. Lightfoot describes this state of affairs, “… a deliberate rejection of truth after truth has once been received, an extinguishing of light that has already shone in the heart, a conscious preference for the dark…. a state of sin” (Jesus Christ Today 193-94). 

     ² Unclean, profane, unholy, defiled (cf. Mark 7:2; Acts 10:14, 28; 11:8; Rom. 14:14).

     ³ Contrast the Law of Moses, “without mercy” (v. 28), with NT grace (cf. John 1:17). 

     ⁴ Every time the word pneũma (‘spirit’) is used in Hebrews for the Spirit of God, it is qualified with the adjective hágios (‘holy’) (2:4; 3:7; 6:4; 9:8; 10:15) except 9:14, which may indicate that in 9:14 the thought is Christ’s own eternal spirit. Other uses of pneũma in Hebrews include references to angels (1:7, 14) and to the human spirit (4:12; 12:9, 23).

     ⁵ Cf. Rom. 1:4 (“spirit of holiness”); 2 Cor. 4:13 (“of faith”); Eph. 1:17 (“of wisdom and revelation”); 1 Cor. 4:21; Gal. 6:1; 1 Pet. 3:4 (“of gentleness”).

     ⁶ Anamimnēskō = remind, remember (1 Cor. 4:17; 2 Cor. 7:15; 2 Tim. 1:6); cf. anámnēsis = memory, reminder (10:3); also mnēmoneúō = to remember, recall (Jn. 15:20; 16:4; Acts 20:31, 35; Eph. 2:11; 1 Thess. 2:9; Rev. 2:5; 3:5); mnēmē = memory, remembrance (2 Pet. 1:15); cf. 2 Pet. 1:9; Heb. 12:5.

     ⁷ Those who argue for a Palestine destination apply this reference to the persecutions in Acts 8:1 ff.; 12:1-3; etc. However, the fact that the readers had “not yet resisted to bloodshed” (Heb. 12:4) seems to argue against this application (cf. Acts 9:21; 12:2; 26:10).

     ⁸ The statement according to the UBS/NA text is tois desmíois sunepathēsate, “you showed sympathy to the prisoners” (NAS; cf. ESV, NIV, N/RSV); the Byzantine Majority Text reads tois desmois mou sunepathēsate, “you had compassion on me in my chains” (NKJ). The former appears to be the better reading (see B. Metzger, Textual Commentary 2nd ed. 600-601).

     ⁹ The Byzantine Majority Text adds en ouranois (“in heaven”).

     ¹⁰ “Confidence describes that bold attitude toward God, that firm assurance with which one approaches the throne of grace (4:16) and enters into the sanctuary (10:19), a confident outlook based on the sacrifice of Christ. For the Christian it involves also the unashamed confession of his faith, and as such is to be held on to (3:6) and not cast away as worthless” (N. Lightfoot, Jesus Christ Today 197). On the word parrēsía (3:6; 4:16; 10:19, 35); cf. Acts 4:13, 29, 31; 28:31; 2 Cor. 7:4; Eph. 3:12; 6:19; Phil. 1:20; 1 Tim. 3:13; 1 John 2:28; 3:21; 4:17; 5:14.

     ¹¹ Noun (fourteen times): 4:1; 6:12, 15, 17; 7:6; 8:6; 9:15; 10:36; 11:9, 13, 17, 33, 39; cf. verb epaggéllō (four times): 6:13; 10:23; 11:11; 12:26.

     ¹² Compare Isa. 13:5; 19:1; Matt. 10:23; 16:28.

Related Posts: Heb 10:19-25, Perseverance of the Saints?

 

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Expectations of the New and Living Way (Hebrews 10:19-25)

After laying the theological groundwork, the Hebrews epistle transitions from its doctrinal section (1:1–10:18) to practical application and exhortations to faithfulness (10:19–13:25).

“Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, by a new and living way which He consecrated for us, through the veil, that is, His flesh, and having a High Priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience and our bodies washed with pure water. Let us hold fast the confession of our hope without wavering, for He who promised is faithful. And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching” (Hebrews 10:19-25, NKJV).

“Therefore,” in view of all that has been said up to this point (esp. Jesus’s once-for-all sacrifice for sins), “brethren” (adelphoí, cf. 3:1; 13:22), having “boldness” (NKJV) or “confidence” (NASB) [parrēsía] (cf. 3:6; 4:16; 10:19, 35) to enter tōn hagíōn (“the holies”): “the Holiest” (NKJV) or “the holy place” (NASB), i.e., the very presence of God (cf. 6:19; 9:3, 8, 12, 24, 25; Lev. 16:2-34).¹

This is made possible by the blood² of Jesus (10:19b; cf. v. 4, 29; 9:12, 14, 22; 12:24; 13:12, 20),³ while the “new and living way” (cf. 4:12), in contrast to what is old and obsolete (8:13; cf. John 14:6; Acts 9:2; 19:9, 23; 22:4; 24:14, 22), has been consecrated or inaugurated by Jesus through the veil (cf. v. 19; 6:19; Mark 16:38), that is, his flesh (cf. v. 5; 2:9, 14; 5:7; 7:27).

We have a High Priest (cf. 3:1; 4:14; 5:5, 10; 6:20; 7:26; 8:1; 9:11) over the house of God (10:21; cf. 3:3-6; 1 Tim. 3:15), his church (cf. Eph. 1:22-23; Col. 1:18). Accordingly, “let us⁴ draw near” [proserchōmetha] or “approach” (10:22) with a “true” (NKJV) or “sincere” (NASB) [alēthinōs] (cf. 8:2; 9:24) “heart”⁵ (cf. Matt. 13:13-15; John 7:17; 8:27, 31-32, 43; 2 Thess. 2:10-12; 1 Pet. 2:2; Rev. 22:17), “in full assurance of faith” (cf. v. 19; 4:16; Eph. 3:12; 1 John 2:3; 4:17; 5:13).

“Having our hearts sprinkled,” an analogy (familiar to Jewish readers) borrowed from the OT ritual of sprinkling blood and water for ceremonial cleansing (cf. 9:13, 19, 21),⁶ “from an evil conscience.” The old sacrificial system could not provide forgiveness of sins, freedom from guilt, or a clear conscience (cf. 9:9; 10:2), but the blood of Jesus can (9:14; cf. 8:12; 13:18; cf. 1 Tim. 1:5, 19; 3:9; 2 Tim. 1:3; 1 Pet. 2:19; 3:16, 21). The heart is “sprinkled” by Jesus's blood as the body is “washed” with pure water. Both the blood of Jesus and the cleansing of the conscience are linked to water baptism:

o   Jesus shed his blood in his death (John 19:34); we are baptized into his death (Rom. 6:3).

o   Jesus’s blood was shed “for the remission of sins” (Matt. 26:28); baptism is “for the remission of sins” (Acts 2:38).

o   Jesus’s blood washes away sins (Rev. 1:5); sins are washed away at baptism (Acts 22:16).

o   Jesus’s blood cleanses the conscience (Heb. 9:14); the conscience is cleansed at baptism (1 Pet. 3:21; cf. Col. 2:11-13).

“And our bodies washed with pure water” is clearly a reference to baptism (cf. Acts 2:38; 8:12, 35-39; 10:33, 47-48; 22:16; Eph. 5:26; Tit. 3:5; 1 Pet. 3:20-21), an external act of obedience procuring inward purification. The emphasis is spiritual rather than physical, not literal sprinkling of the heart, or washing of the body, or purity of the water, but a spiritual cleansing when sins are forgiven (washed away) by the blood of Christ.

“Let us hold fast the confession [homología]” (cf. 3:1; 4:14) “of hope” (cf. 3:1; 6:18-19; 1 Pet. 3:15) “without wavering,” another call for continued obedience with confident assurance, sustained by endurance, steadfastness, fortitude (cf. 3:6, 14; 4:11, 14). We have to put forth the effort in cooperation with God, but not as though we are doing this alone. “He who promised is faithful” (cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; 1 John 1:9), a reminder that God must be trusted to keep his word, fulfill his promises, will never let us down, and will see us through.

To supplement the Lord’s help, “Let us consider one another in order to stir up love and good works” (10:24). We’re engaged in a collaborative effort. The reciprocal pronoun allēlōn (“one another”) appears in the NT around 100 times.⁷ The church, God’s family on earth, is an indispensable component of God’s plan of salvation.

The noun paroxusmós alludes to an emotional stirring up, inciting, or provoking (cf. Acts 15:39); the verb form paroxúnō means to stir, arouse, provoke, irritate (Acts 17:16; 1 Cor. 13:5). Here the provocation is not inciting to anger but stirring up to love [agapē] (cf. 6:10) and good works (cf. 6:1, 10; 9:14; 13:21; 2 Thess. 2:17; 1 Tim. 2:10; 3:1; 5:10, 25; 6:18; 2 Tim. 2:21; 3:17; Tit. 1:16; 2:7, 14; 3:1, 8, 14).

“Not forsaking the assembling of ourselves together …” (10:25). This is not strictly a command to attend church services but a reminder of how very important these assemblies are. To help prevent apostasy we must “hold fast the confession of hope without wavering” (v. 23) and “consider one another to stir up love and good works” (v. 24). The context in which this is best achieved is in the regular gatherings of local Christians (cf. 1 Cor. 14:3-5, 12, 26, 31). Rather than selfishly and foolishly forsaking the assembling of ourselves together, we are to be exhorting and encouraging one another (cf. 3:13).

“Love for others cannot be shown in separation…. There is a vital connection between the expressions meet together and encouraging one another…. they were to meet together where such encouragement was available in the assembly…. But how can men be edified when they absent themselves from the assembly?” (N. Lightfoot, Jesus Christ Today 191, emp. in the text). 

Apparently some of the original addressees were in the habit of neglecting church assemblies (“as is the manner/habit of some”), perhaps giving in to the pressures of Jewish family and friends or their secular environment. But heeding the current admonition is of utmost importance (“and so the much more”), especially “as you see the Day approaching” or “drawing near,” i.e., in view of the coming judgment (cf. vv. 27, 29-31, 37).⁸

--Kevin L. Moore

Endnotes:

     ¹ The Greek term hágion refers to something sacred, revered; in the NT descriptive of God’s holy sanctuary (Heb. 8:2; 9:1, 2, 3, 8, 12, 24, 25; 10:19; 13:11; cf. Matt. 24:15).

     ² The Greek term haíma (“blood”) appears in Hebrews twenty-two times (2:14; 9:7, 12, 13, 14, 18, 19, 20, 21, 22, 25; 10:4, 19, 29; 11:28; 12:4, 24; 13:11, 12, 20), plus haimatekchusía (“blood-shedding”) once (9:22); seven times in reference to Christ’s blood.

     ³ See also Matt. 26:28; 27:4, 6, 24, 25; Mark 14:24; Luke 22:20, 44; John 19:34; Acts 5:28; 20:28; Rom. 3:25; 5:9; 1 Cor. 10:16; 11:25, 27; Eph. 1:7; 2:13; Col. 1:14, 20; 1 Pet. 1:2, 19; 1 John 1:7; Rev. 1:5; 5:9; 7:14; 12:11 (also John 6:53-56).

     ⁴ First person plural hortatory subjunctives (“let us …”) occur in Hebrews thirteen times (4:1, 11, 14, 16; 6:1; 10:22, 23, 24; 12:1 [x2], 28; 13:13, 15).

     ⁵ The Greek term kardía (“heart”) occurs in Hebrews eleven times (3:8, 10, 12, 15; 4:7, 12; 8:10; 10:16, 22 [x2]; 13:9).

     ⁶ Ex. 29:21; Lev. 8:30. Priests were also bathed in water (Ex. 29:4; Lev. 16:4); cf. Num. 19:1-17.

     ⁷ Cf. John 13:34, 35; Rom. 12:5, 10, 16; 13:8; 14:13, 19; 15:5, 7, 14; 1 Cor. 12:25; Gal. 5:13; 6:2; Eph. 4:2, 25; Phil. 2:3; et al.

     ⁸ Some have suggested this is a reference to the day of Christian worship (Acts 20:7; 1 Cor. 16:2) or the approaching destruction of Jerusalem (Matt. 24).

Related Posts: Heb 10:1-18, Heb 10:26-29

 

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