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Hebrews 11:29
Verse
Context
Sermons
T. Austin-Sparks
William Gurnall
Paris ReidheadT. Austin-Sparks
Larry R. SinclairSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
By faith they passed through the Red Sea - See the notes on Exo 14:22. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.
Jamieson-Fausset-Brown Bible Commentary
they--Moses and Israel. Red Sea--called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it. which . . . assaying to do--Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians. were drowned--Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Exo 15:12, "the earth swallowed them."
John Gill Bible Commentary
By faith the harlot Rahab,.... The Targum on Jos 2:1 calls her , "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word is so explained by a considerable Jewish writer (p); and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say (q) that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jam 2:25 and so in the Septuagint in Jos 2:1. Rachab, which exactly answers to the Hebrew word Jos 2:1 and by Josephus (r) "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ: when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Jos 2:1. The Jews (s) say one of them was Phinehas, the son of Eleazar, the high priest; and others (t) of them say they were Phinehas and Caleb. (p) R. Sol. Urbin. Ohel Moed, fol. 24. 1. (q) T. Bab. Zebachin. fol. 116. 2. Shalshalet Hakabala, fol. 7. 2. (r) Antiqu. l. 5. c. 1. sect. 2. (s) Laniado in Josh. ii. 1. (t) Tanchuma apud Masum in ib.
Tyndale Open Study Notes
11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.
Hebrews 11:29
The Faith of Moses
28By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch Israel’s own firstborn. 29By faith the people passed through the Red Sea as on dry land; but when the Egyptians tried to follow, they were drowned.
- Scripture
- Sermons
- Commentary
The Sending Out of Spies
By T. Austin-Sparks0Transition from Self to ChristFaith and ObedienceHEB 11:29T. Austin-Sparks explores the significance of the Israelites' journey from the Red Sea to the Jordan River, emphasizing that the omission of the Jordan crossing in Hebrews 11 highlights a deeper spiritual truth. He explains that the Jordan represents the completion of the Red Sea experience, symbolizing a transition from death to life and the importance of faith in God's promises. The sermon contrasts the first sending of spies, which stemmed from human initiative and doubt, with the second sending, which was directed by God and involved a disciplined, faithful generation. Sparks underscores the necessity of surrendering the self-life to fully embrace the life in Christ, as illustrated by the memorial stones taken from the Jordan. Ultimately, he calls for a testimony that reflects the transformative work of God in our lives.
The Christian in Complete Armour - Part 12
By William Gurnall0Spiritual WarfareFaithPSA 37:2PSA 119:37PRO 28:20ZEC 3:2ROM 6:14EPH 6:16HEB 11:29JAS 1:141JN 2:151JN 5:4William Gurnall emphasizes the necessity of faith as a shield for Christians to quench the fiery darts of the wicked, which represent the temptations and attacks from the enemy. He describes the nature of these enemies as wicked and united, and explains that faith not only helps resist these temptations but also extinguishes their harmful effects. Gurnall encourages believers to recognize the power of faith in overcoming both enticing and frightening temptations, asserting that true faith leads to victory over sin and the world. He urges Christians to engage in prayer and expect God's help, reinforcing that faith is essential for spiritual warfare.
Jacob - Arise, Let Us Go to Bethel
By Paris Reidhead0GEN 32:24PHP 3:8HEB 11:29REV 2:4Paris Reidhead preaches on the story of Jacob's journey to Bethel, emphasizing the importance of returning to God's presence and experiencing His grace and transformation. Jacob's initial encounter with God at Bethel led to a revelation of Divine Grace, but he strayed to Haran and Succoth, facing consequences of disobedience. Through wrestling with God at Jabbok, Jacob was broken and renamed Israel, signifying a transformed life. Reidhead urges the congregation to repent, return to Bethel, and surrender all idols, seeking God's forgiveness and restoration.
Moses
By T. Austin-Sparks0EXO 6:1EXO 14:16ROM 7:18EPH 3:20HEB 11:24HEB 11:29T. Austin-Sparks preaches about God's desire for a people of His best, emphasizing the need for His people to pursue His very best to satisfy His heart fully. He uses examples from the Scriptures, such as the generation in the wilderness and those in Babylon, to illustrate the consequences of settling for second-best. The sermon highlights the call for believers to not only attain God's best but also to pioneer the heavenly way for others who may not be aware of it. The life of Moses is examined as a great pioneer of the heavenly way, showcasing the training, crises, and ordeals he faced to lead God's people towards a heavenly perspective.
Re-Examining Revival in the Church
By Larry R. Sinclair0JOB 1:8ISA 25:8MAT 23:241CO 15:542CO 5:4EPH 6:10HEB 11:291PE 5:8REV 12:16The preacher discusses the Greek word 'katapino,' which means to swallow up completely or cause sudden destruction. He emphasizes how our enemy seeks to bring spiritual ruin, weaken our faith, and replace it with fear. By relying on God's strength, believers can resist the enemy and claim victory through faith, obedience, and prayer. The sermon warns about Satan's tactics to devour believers and highlights the importance of being alert, submitting to one another, humbling ourselves, casting our cares on the Lord, and being watchful to resist the enemy's attacks.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
By faith they passed through the Red Sea - See the notes on Exo 14:22. The Egyptians thought they could walk through the sea as well as the Israelites; they tried, and were drowned; while the former passed in perfect safety. The one walked by faith, the other by sight; one perished, the other was saved.
Jamieson-Fausset-Brown Bible Commentary
they--Moses and Israel. Red Sea--called so from its red seaweed, or rather from Edom (meaning "red"), whose country adjoined it. which . . . assaying to do--Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness and presumption mistaken by many for faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing [BENGEL]. What was faith in Israel, was presumption in the Egyptians. were drowned--Greek, "were swallowed up," or "engulfed." They sank in the sands as much as in the waves of the Red Sea. Compare Exo 15:12, "the earth swallowed them."
John Gill Bible Commentary
By faith the harlot Rahab,.... The Targum on Jos 2:1 calls her , "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word is so explained by a considerable Jewish writer (p); and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say (q) that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in Jam 2:25 and so in the Septuagint in Jos 2:1. Rachab, which exactly answers to the Hebrew word Jos 2:1 and by Josephus (r) "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ: when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Jos 2:1. The Jews (s) say one of them was Phinehas, the son of Eleazar, the high priest; and others (t) of them say they were Phinehas and Caleb. (p) R. Sol. Urbin. Ohel Moed, fol. 24. 1. (q) T. Bab. Zebachin. fol. 116. 2. Shalshalet Hakabala, fol. 7. 2. (r) Antiqu. l. 5. c. 1. sect. 2. (s) Laniado in Josh. ii. 1. (t) Tanchuma apud Masum in ib.
Tyndale Open Study Notes
11:29 The rescue through the Red Sea (see Exod 13:17–14:21) constitutes the greatest moment of deliverance in Israel’s history. The people’s fear and accusation at the time (Exod 14:10-12) do not obviously exemplify faith, but the people went forward when told to do so despite their fear. The episode demonstrates that obedience is central to faith.