The macarthur study bibl.., p.643
The MacArthur Study Bible, NKJV, page 643
10:25 not forsaking the assembling. Collective and corporate worship is a vital part of spiritual life. The warning here is against apostasy in an eschatological context (cf. 2 Thess. 2:1). The reference is to the approaching “Day” (the second coming of Christ; cf. Rom. 13:12; 1 Cor. 3:13; 1 Thess. 5:4). exhorting. Exhortation takes the form of encouragement, comfort, warning, or strengthening. There is an eschatological urgency to the exhortation which requires an increased activity as the coming of Christ approaches (cf. 3:13; cf. 1 Thess. 4:18).
10:26–39 See notes on 6:1–8. This warning passage deals with the sin of apostasy, an intentional falling away, or defection. Apostates are those who move toward Christ, hear and understand His gospel, and are on the verge of saving belief, but then rebel and turn away. This warning against apostasy is one of the most serious warnings in all of Scripture. Not all of the Hebrews would respond to the gentle invitation of vv. 19–25. Some were already beyond response.
10:26 we. The author is speaking rhetorically. In v. 39, he excludes himself and genuine believers from this category. sin willfully. The Gr. term carries the idea of deliberate intention that is habitual. The sin is rejecting Christ deliberately. These are not isolated acts. According to the Mosaic legislation, such acts of deliberate, premeditated sin required exclusion from the congregation of Israel (cf. Num. 15:30, 31) and from its worship (cf. Ex. 21:14). Such sins also excluded the individual from sanctuary in the cities of refuge (cf. Deut. 19:11–13). knowledge. The Gr. term denotes specific knowledge, not general spiritual knowledge (cf. 6:4; cf. 1 Tim. 2:4). Though the knowledge was not defective or incomplete, the application of the knowledge was certainly flawed. Judas Iscariot is a good example of a disciple who had no lack of knowledge, but lacked faith and became the arch-apostate. no longer. See note on 6:6. The apostate is beyond salvation because he has rejected the only sacrifice that can cleanse him from sin and bring him into God’s presence. To turn away from that sacrifice leaves him with no saving alternative. This is parallel to Matt. 12:31 (see note there).
10:27 fearful expectation. The judgment is certain to happen, so it engenders fear. judgment, and fiery indignation. The description is similar to that in Is. 26:11 and Zeph. 1:18 (cf. 2 Thess. 1:7–9). Ultimately, such judgment is that of eternity in the lake of fire (cf. Matt. 13:38–42, 49, 50). adversaries. Actual opposition against God and toward the program of God in salvation (see notes on Phil. 3:18, 19).
10:28 Cf. Deut. 17:2–7.
10:29 how much worse punishment. There will be degrees of punishment in hell. This is also clearly indicated in Matt. 11:22–24 (see notes there). trampled. In the ancient Near East one of the gestures used to show contempt for someone was to “lift up the foot” against or toward them (cf. Ps. 41:9). To walk on top of someone or something was a more extreme gesture showing utter contempt and scorn (cf. 2 Kin. 9:33; Is. 14:19; Mic. 7:10; Zech. 10:5). Such contempt demonstrates a complete rejection of Christ as Savior and Lord. counted…common. To reckon Christ’s blood as something “common” is the same thing as saying that it is unclean or defiled (see note on 9:13) and implies that Christ was a sinner and a blemished sacrifice. Such thinking is truly blasphemous. blood of the covenant. See notes on 9:14, 15. Christ’s death inaugurated or ratified the New Covenant. sanctified. This refers to Christ, in that He was set apart unto God (cf. John 17:19). It cannot refer to the apostate, because only true believers are sanctified. See Introduction: Interpretive Challenges. insulted the Spirit of grace. See notes on 6:4 and 9:14. The same title is utilized in Zech. 12:10. Rejecting Christ insults the Spirit who worked through Him (Matt. 12:31, 32) and who testifies of Him (John 15:26; 16:8–11).
10:30 Quoted from Deut. 32:35, 36 (cf. Ps. 135:4; Rom. 12:19).
10:31 living God. See note on 3:12.
10:32–39 In this section, a word of encouragement is presented to counterbalance the preceding grave warning (vv. 19–31). The writer points out that the Hebrews’ former experiences should stimulate them, the nearness of reward should strengthen them, and the fear of God’s displeasure should prevent them from going back to Judaism.
10:32 recall. Carries the idea of carefully thinking back and reconstructing something in one’s mind, not merely remembering (cf. Acts 5:41; 2 Cor. 7:15). illuminated. See note on 6:4 (cf. “knowledge of the truth” in v. 26). a great struggle. The word is only here in the NT. It is a picture of the struggling athlete engaged in a rigorous contest (cf. 2 Tim. 2:5). After being enlightened, they suffered (v. 33), became offended, and began to fall away (see note on Matt. 13:20).
10:33 a spectacle. The theater is alluded to with regard to the actors being placed on a stage where they can be observed by everyone. In the context of this verse, the idea is exposure to disgrace and ridicule (cf. 1 Cor. 4:9). companions. These unconverted Hebrews had been close to persecution when it happened to the believers they associated with. They perhaps had actually suffered for that identification, including the seizure of their property, but had not yet turned away because they were still interested in the prospects of heaven (v. 34). In the NT, there are examples of those who willingly exposed themselves to possible arrest and harassment because they sought to help those who were persecuted for their faith. Surprisingly, on one occasion, the Pharisees were among them. The Pharisees warned Jesus about Herod’s pending attempt on Jesus’ life (Luke 13:31). Among genuine believers who might be given as examples of helping the persecuted, there was Onesiphorus (2 Tim. 1:16–18).
10:34 in my chains. This is one of the supposed indicators used for identifying the author of this epistle as the Apostle Paul (cf. Eph. 3:1; 2 Tim. 1:8). However, many other Christians were also imprisoned. joyfully accepted. Cf. Acts 5:41; 16:24, 25; Rom. 5:3; James 1:2. a better and an enduring possession. See note on 9:15 (cf. Matt. 6:19, 20; 1 Pet. 1:4).
10:35 cast away. Due to their current persecutions, they were tempted to run away from their outward identification with Christ and Christians and to apostatize (cf. v. 23; Deut. 32:15, 18). reward. They are closer than ever to the eternal reward. It is no time to turn back.
10:36 done the will of God. To trust in Christ fully by living daily in the will of the Father. See notes on Matt. 7:21–28; James 1:22–25; cf. John 6:29. receive the promise. See notes on 4:1; 6:12; 9:15. If they would but remain with the New Covenant and put their trust exclusively in Christ, they would obtain the promise of salvation for themselves.
10:37, 38 The loose reference to Hab. 2:3, 4 (cf. Rom. 1:17; Gal. 3:11) is introduced by a phrase taken from Is. 26:20. This is the second reference to the Isaiah passage (cf. v. 27) which is part of a song of salvation. The passage in Is. 26 (or, its greater context, Is. 24–27) is perhaps uppermost in the writer’s mind. The Habakkuk reference is altered considerably so that it is more of an interpretive paraphrase drawing on other OT concepts and contexts. Habakkuk 2:4, 5 is descriptive of the proud who do not live by faith. It is the proud who are self-sufficient and who fail to realize the necessity of patient endurance and trust in God. The proud Jew will be rejected if he does not exercise faith. He will be judged along with the nations.
10:38 the just shall live by faith. See note on Rom. 1:17. The opposite of apostasy is faith. This is a preview of the subsequent chapter. It is faith which pleases God. The individual who draws back from the knowledge of the gospel and faith will prove his apostasy
10:39 draw back to perdition. The writer expresses confidence that believing readers (“we”) will not be counted among “those” who fall away to destruction. Apostates will draw back from Christ but there are some who are near to believing who can be pulled “out of the fire” (cf. Jude 23). “Perdition” is commonly used in the NT of the everlasting punishment or judgment of unbelievers (cf. Matt. 7:13; Rom. 9:22; Phil. 1:28; 3:19; 1 Tim. 6:9). Judas and the Man of Sin are called “son of perdition” (a Semitism meaning “perdition bound”; John 17:12; 2 Thess. 2:3). saving of the soul. Preservation from eschatological destruction is the concept of “saving” in this context. In the context of Is. 26:20, 21 (v. 19) the eschatological preservation includes resurrection from the dead. The writer connects faith and resurrection in the example of Abraham (11:19).
Hebrews 11
11:1–40 The 11th chapter is a moving account of faithful OT saints and given such titles as, “The Saints’ Hall of Fame,” “The Honor Roll of OT Saints,” and “Heroes of Faith.” They all attest to the value of living by faith. They compose “the cloud of witnesses” (12:1) who give powerful testimony to the Hebrews that they should come to faith in God’s truth in Christ.
11:1 This verse is written in a style of Heb. poetry (used often in the Psalms), in which two parallel and nearly identical phrases are used to state the same thing. Cf. 1 Pet. 1:7—God tests our faith in the crucible. substance. This is from the same Gr. word translated “express image” in 1:3 and “confidence” in 3:14. The faith described here involves the most solid possible conviction, the God-given present assurance of a future reality. evidence of things not seen. True faith is not based on empirical evidence but on divine assurance, and is a gift of God (Eph. 2:8).
11:2 elders. Meaning “men of old.” In this context, the term refers to all saints, both men and women, under the older covenant, a select few of whom are described in vv. 4–40. obtained a good testimony. Lit. “were testified to” or “had witness given about them” (cf. vv. 4, 39). God bears witness on the behalf of these saints that they lived by faith and divine approval is granted to them.
11:3 By faith. Each example of faith in vv. 3–31 is formally introduced with this specific phrase. True saving faith works in obedience to God (see notes on James 2:14–25). we. This refers to the writer and all other true believers, present and past. worlds. The physical universe itself, as well as its operation and administration. were framed. The concept involved in this verb (used also in 13:21) is that of equipping so that something might be made ready to fulfill its purpose. word of God. God’s divine utterance (see, e.g., Gen. 1:3, 6, 9, 11, 14). not made. God created the universe out of something which cannot be seen. There is the possibility that the invisible something was God’s own energy or power. For more on creation, see notes on Gen. 1:1–31.
11:4–40 Adam and Eve are passed over in this portion regarding creation because they had seen God, fellowshipped with Him, and talked with Him. Their children were the first to exercise faith in the unseen God.
11:4 Abel. See Gen. 4:1–15. more excellent. The precise reason for the excellence of Abel’s sacrifice is not specifically revealed by the writer of Hebrews, but implied in 12:24 (see notes there). Here his concern is with Abel’s faith. Both brothers knew what God required. Abel obeyed and Cain did not. Abel acted in faith, Cain in unbelief (see notes on Gen. 4:4, 5). through which…it. The antecedent of both “which” and “it” is Abel’s faith, not his offering. Through that faith, he left testimony to all succeeding generations that a person comes to God by faith to receive righteousness. righteous. Because of his faith, evidenced in obedience to God’s requirement for sacrifice, Abel was accounted as righteous by God (cf. Rom. 4:4–8). Christ Himself referred to the righteousness of Abel (Matt. 23:35). Cain’s sacrifice was evidence that he was just going through the motions of ritual in a disobedient manner, not evidencing authentic faith. Without faith no one can receive imputed righteousness (cf. Gen. 15:6). testifying of his gifts. Abel’s offering proved something about his faith that was not demonstrated by Cain’s offering.
11:5 The quote is from Gen. 5:24. Enoch. See note on Gen. 5:24. The LXX translated the Heb. idiom “Enoch walked with God” with “he pleased God.” The writer combines both in the reference. Enoch was miraculously taken to heaven without dying (cf. 1 Thess. 4:17).
11:6 impossible to please. Enoch pleased God because he had faith. Without such faith it is not possible for anyone to “walk with God” or “please Him” (cf. 10:38). He is. The emphasis here is on “He,” the true God. Genuine faith does not simply believe that a divine being exists, but that the God of Scripture is the only real and true God who exists. Not believing that God exists is equivalent to calling Him a liar (cf. 1 John 5:10). rewarder. A person must believe not only that the true God exists, but also that He will reward men’s faith in Him with forgiveness and righteousness, because He has promised to do so (cf. 10:35; Gen. 15:1; Deut. 4:29; 1 Chr. 28:9; Ps. 58:11; Is. 40:10).
11:7 Noah. See Gen. 5:28—9:29; Ezek. 14:14. things not yet seen. See notes on vv. 1, 6. The world had not seen anything resembling the great Flood (not even rain; see notes on Gen. 7:11), yet Noah spent 120 years (Gen. 6:3) fulfilling God’s command to build the massive ark (Gen. 6:13–22). godly fear. Noah treated God’s message with great respect and awe (cf. 5:7). His faith was expressed in obedience (cf. Gen. 6:22; 7:5). condemned. Noah warned the people of his time about God’s impending judgment (cf. 1 Pet. 3:20), and is called “a preacher of righteousness” (2 Pet. 2:5). heir of the righteousness. See notes on 6:12; 9:15. He who was a preacher of righteousness (2 Pet. 2:5) also became an heir of righteousness. He believed the message he preached. Like Enoch before him (see notes on v. 5), Noah walked with God in faith and obedience (Gen. 6:9).
11:8–19 Abraham. See Gen. 11:27—25:11.
11:8 the place…inheritance. The land of Canaan, far from his original home in Ur of the Chaldees (Gen. 11:31). He went by faith.
11:9 promise. Neither Abraham, Isaac, nor Jacob were able to settle permanently in or possess the land God promised to them (v. 10). Abraham first went there in faith, and they all lived there in faith, believing in a promise of possession that would not be fulfilled for many generations beyond their lifetimes (Gen. 12:7).
11:10 city. Abraham’s ultimate and permanent Promised Land was heaven which, through faith, he knew he would ultimately inherit. This city is mentioned again in v. 16; 12:22; 13:14.
11:11, 12 Sarah. See Gen. 11:27—23:2; 1 Pet. 3:5, 6.
11:11 past the age. At 90 (Gen. 17:17), she was long past child-bearing age and had never been able to conceive. God enabled her, however, because of her faith in His promise (Gen. 21:1–3).
11:12 as good as dead. At 99, Abraham was well beyond the age to father children apart from divine intervention (Gen. 17:1, 15–17; 21:1–5). stars…sand. This is hyperbole to stress the vastness of the population that would come from Abraham’s loins. See Gen. 15:4, 5; 22:17.
11:13 These all. The reference is to the patriarchs only (Abraham, Isaac, and Jacob). This interpretation is supported by the fact that the promises began with Abraham (cf. Acts 7:17; Rom. 4:13; Gal. 3:14–18) and were passed on to Isaac (Gen. 26:2–5, 24) and Jacob (Gen. 28:10–15). In addition, only those individuals fit the description in v. 15 and Enoch did not die. See note on 6:15. These people of faith didn’t know when they would inherit the promise. They had a life in the land, but did not possess it.
11:13–16 strangers and pilgrims. See Gen. 23:4. Their faith was patient and endured great hardships because they believed God had something better. They had no desire to go back to Ur, but did long for heaven (Job 19:25, 26; Ps. 27:4).
11:16 their God. God referred to Himself as “the God of Abraham, the God of Isaac, and the God of Jacob” (Ex. 3:6; cf. Gen. 28:13; Matt. 22:32). This is a significant covenant formula whereby an individual or a people identified with God and He with them (cf. Lev. 26:12). a city. See note on 12:22.
11:17–19 See Gen. 22:1–18. Abraham again proved his faith by his willingness to give back to God his son of promise, Isaac, whom he had miraculously received because of his faith. It would take an even greater miracle for them to replace Isaac by natural means. He trusted God for a resurrection. Cf. Rom. 4:16–21.
11:17, 18 only begotten. Isaac was not the only son of Abraham—there was also Ishmael through Hagar (Gen. 16:1–16). The term refers to someone who is unique, one of a kind (cf. John 1:14). Isaac was the only son born according to God’s promise and was the only heir of that promise. The quotation from Gen. 21:12 proves this latter point.
11:19 even from the dead. Believing that God’s promise regarding Isaac was unconditional, Abraham came to the conclusion that God would fulfill that promise even if it required raising Isaac from the dead (cf. Gen. 22:5). figurative sense. The word is the same as in 9:9, which is the basis for the Eng. word “parable.” Abraham received Isaac back from the dead, as it were, even though Isaac had not been slain.
11:20 Isaac. See Gen. 27:1—28:5.
11:21 Jacob. See Gen. 47:28—49:33. each of the sons. Both of Joseph’s sons, Ephraim and Manasseh, received a blessing from Jacob. Consequently, two tribes descended from Joseph, whereas only one tribe descended from each of his brothers (see Gen. 47:31; 48:1, 5, 16). top of his staff. According to Gen. 47:31, Jacob leaned upon his “bed.” The two words (staff, bed) in Heb. have exactly the same consonants. Old Testament Heb. mss. were copied without vowels. Later Heb. mss., between the sixth and ninth centuries A.D., took the word as “bed.” The LXX, in the third century B.C., rendered it “staff,” which seems more likely although both could be factual.
11:22 Joseph. See Gen. 37:1—50:26. Joseph spent all of his adult life in Egypt and, even though he was a fourth-generation heir of the promise given to Abraham, he never returned to Canaan while he was alive. Yet, facing death, he still had faith that God would fulfill His promise and demonstrated that confidence by making his brothers promise to take his bones back to Canaan for burial (Gen. 50:24, 25; cf. Ex. 13:19; Josh. 24:32).
11:23–29 Moses. See Ex. 1–15; Acts 7:17–36.
11:23 beautiful child. Meaning “favored,” in this case divinely favored (Acts 7:20; cf. Ex. 2:2). The faith described here is actually that exercised by Moses’ parents, although it is unclear how much Moses’ parents understood about God’s plan for their child.
