The Meaning of Hebrews 11:25 Explained

Hebrews 11:25

KJV: Choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season;

YLT: having chosen rather to be afflicted with the people of God, than to have sin's pleasure for a season,

Darby: choosing rather to suffer affliction along with the people of God than to have the temporary pleasure of sin;

ASV: choosing rather to share ill treatment with the people of God, than to enjoy the pleasures of sin for a season;

KJV Reverse Interlinear

Choosing  rather  to suffer affliction  with the people  of God,  than  to enjoy the pleasures  of sin  for a season; 

What does Hebrews 11:25 Mean?

Study Notes

sin
Sin.
sinned
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Context Summary

Hebrews 11:23-31 - Making The Far-Seeing Choice
Faith-we cannot say it too often-is the direct vision of the soul. It doesn't reason, it doesn't ask for evidences, it doesn't seek the corroboration of spies sent forward to explore the land. It is to the spiritual world what the five senses are to things around us. It is even more than this; it is our power of deriving the help of the Unseen to carry out and complete the work of our life.
Moses saw Him who is invisible, and drew on God with a mighty faith that reckoned on Him as being more real than Pharaoh, and secured His divine cooperation. First, he ascertained God's will at the place where the bush burned with fire; and then set about doing his part, depending upon God to do His. Of course, it brought him into collision with the whole might of Pharaoh and Egypt, but he didn't even fear it. The destroying Angel had no terrors for the blood-sheltered people. The waters lined up on each side to let them pass. Strongly built walls fell to the ground. Let us be sure that we are on the line of God's purposes, then trust Him and fear naught. [source]

Chapter Summary: Hebrews 11

1  What faith is
6  Without faith we cannot please God
7  The examples of faithfulness in the fathers of old time

Greek Commentary for Hebrews 11:25

Choosing rather [μαλλον ελομενος]
“Rather having chosen” (second aorist middle of αιρεω — haireō to take for oneself a position). To be entreated with Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
To be entreated with [συνκακουχεισται]
Present passive infinitive of the double compound συνκακουχεω — sunkakoucheō (from συν κακοσ εχω — sun class="normal greek">κακουχεω — kakos class="normal greek">προσκαιρον εχειν αμαρτιας απολαυσιν — echō), to treat ill with (associative instrumental case), only known example save one in the papyri (second century a.d.), though Απολαυσις — kakoucheō in Hebrews 11:37; Hebrews 13:3. To enjoy the pleasures of sin for a season (απολαυω — proskairon echein hamartias apolausin). Literally, “to have temporary pleasure of sin.” Προσκαιρος — Apolausis is old word from προσ καιρος — apolauō to enjoy, in N.T. only here and 1 Timothy 6:17. αιωνιος — Proskairos (from pros class="translit"> kairos) is a common Koiné word as the antithesis to aiōnios (eternal) as in Matthew 13:21; Mark 4:17; 2 Corinthians 4:18 (only N.T. examples). To have been disloyal to God‘s people would have brought enjoyment to Moses in the Egyptian Court for a short while only. [source]
To suffer affliction with [συνκακουχεῖσθαι]
N.T.oolxx, oClass. The verb κακουχεῖν totreat ill, Hebrews 11:37; Hebrews 13:3; lxx, 1 Kings 2:26; 1 Kings 11:39. Rend. “to be evil entreated.” [source]
Than to enjoy the pleasures of sin for a season [ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν]
Lit. than to have temporary enjoyment of sin. The emphasis is first on temporary and then on sin. For ἀπόλαυσις enjoymentsee on 1 Timothy 6:17. Πρόσκαιρος fora season, temporary, rare in N.T. olxx. Once in Paul, see 2 Corinthians 4:18. [source]

Reverse Greek Commentary Search for Hebrews 11:25

2 Thessalonians 2:13 Hath chosen [εἵλατο]
The only case in N.T. in which this word is used of God's election. lxx, Deuteronomy 26:18, of God's choosing Israel to be his peculiar people. Comp. Philemon 1:22; Hebrews 11:25. [source]
2 Thessalonians 2:13 Beloved of the Lord [ηγαπημενοι υπο κυριου]
Perfect passive participle of αγαπαω — agapaō with υπο — hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου — kuriou instead of τεου — theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος — hoti heilato humas ho theos). First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην — aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην — aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν — eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος — pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας — kai pistei alētheias). Objective genitive αλητειας — alētheias belief in the truth. [source]
2 Thessalonians 2:13 Because that God chose you [οτι ειλατο υμας ο τεος]
First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō [source]
1 Timothy 6:17 To enjoy [εἰς ἀπόλαυσιν]
Lit. for enjoyment. Only here and Hebrews 11:25. See 3 Maccabees 7:16. In class. occasionally, but the verb ἀπολαύειν tohave enjoyment or benefit is common. A contrast is implied between being highminded on account of wealth - cherishing and worshipping it - and rightly enjoying it. The true character of such enjoyment is shown in the next verse. [source]
1 Timothy 6:17 That they be not high-minded [μη υπσηλοπρονειν]
Present active infinitive with negative in indirect command after παραγγελλε — paraggelle “not to be high-minded.” Only instance of the word save some MSS. of Romans 11:20 (for μη υπσηλαπρονει — mē hupsēlaphronei) and a scholion on Pindar. Have their hope set (ηλπικεναι — ēlpikenai). Perfect active infinitive of ελπιζω — elpizō On the uncertainty of riches Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι — all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις — Apolausis is old word from απολαυω — apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
1 Timothy 6:17 On the uncertainty of riches [επι πλουτου αδηλοτητι]
Literary Koiné{[28928]}š word Cf. Romans 6:4. Riches have wings. But on God (αλλ επι τεωι — all' epi theōi). He alone is stable, not wealth. Richly all things to enjoy “A lavish emphasis to the generosity of God” (Parry). Απολαυσις — Apolausis is old word from απολαυω — apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
1 Timothy 6:17 Richly all things to enjoy [παντα πλουσιως εις απολαυσιν]
“A lavish emphasis to the generosity of God” (Parry). Απολαυσις — Apolausis is old word from απολαυω — apolauō to enjoy, in N.T. only here and Hebrews 11:25. [source]
Hebrews 13:12 That he might sanctify the people [ἵνα ἁγιάσῃ τὸν λαόν]
Ἁγιάζειν tosanctify had a peculiar significance to Jews. It meant to set them apart as holy. Hence, the Israelites were called ἅγιοι , as separated from other nations and consecrated to God. Our writer extends the application of the word to Christians. For Christ's work he claims the same efficacy which the Jew claimed for the special call of God to Israel, and for the operation of the Jewish sacrificial system. The office of his atoning work is to sanctify; to make for himself a holy nation ( ἔθνος ἅγιον ), a people “prepared for the Lord” (Luke 1:17); a true Israel of God. Ὁ λαός thepeople, or λαός mypeople, occurs constantly in O.T. as a designation of Israel, and also in N.T. See, in this epistle, Hebrews 5:3; Hebrews 7:5, Hebrews 7:11, Hebrews 7:27; Hebrews 9:7, Hebrews 9:19. The N.T. extends the title to all who, under the new dispensation, occupy the position of Israel. See 1 Peter 2:10; Matthew 1:21; Luke 2:10; Hebrews 4:9; Hebrews 8:10; Hebrews 10:30; Hebrews 11:25. [source]
Hebrews 13:2 As bound with them [ως συνδεδεμενοι]
Perfect passive participle of συνδεω — sundeō old verb, here only in N.T. For sympathy with prisoners see Hebrews 10:34. As being yourselves also in the body And so subject to evil treatment. See Hebrews 11:37 for κακουχεω — kakoucheō and Hebrews 11:25 for συνκακουχεω — sunkakoucheō f0). [source]
Hebrews 11:37 They were stoned [ελιταστησαν]
Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω — lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω — priō or πριζω — prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω — peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν — epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν — eprēsthesan (were burned) from πιμπραω — pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες — machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι — perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον — mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13, 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα — Derma old word from δερω — derō to flay (Matthew 21:35), here only in N.T. Αιγειος — Aigeios old adjective (from αιχ — aix goat), here only in N.T. Being destitute Present passive participle of υστερεω — hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω — thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω — kakoucheō late compound verb from obsolete κακουχος — kakouchos (κακος — kakos and εχω — echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται — sunkakoucheisthai in Hebrews 11:25. [source]
Hebrews 3:3 Hath been counted worthy of more glory than Moses [πλειονος δοχης παρα Μωυσην ηχιωται]
Perfect passive indicative of αχιοω — axioō to deem worthy, permanent situation described with definite claim of Christ‘s superiority to Moses. Δοχης — Doxēs in genitive case after ηχιωται — ēxiōtai For παρα — para after the comparative πλειονος — pleionos see Hebrews 1:4, Hebrews 1:9; Hebrews 2:7. By so much as A proportionate measurement (common use of κατα — kata and the quantitative relative οσος — hosos). Than the house Ablative case of comparison after πλειονα — pleiona The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul‘s Cathedral. The point in the argument calls for Jesus as the builder But it is God‘s house as αυτου — autou means (Hebrews 3:2, Hebrews 3:5) and ου — hou in Hebrews 3:6. This house of God existed before Moses (Hebrews 11:2, Hebrews 11:25). Jesus as God‘s Son founded and supervised this house of God. [source]

What do the individual words in Hebrews 11:25 mean?

rather having chosen to suffer affliction with the people - of God than [the] temporary to have of sin enjoyment
μᾶλλον ἑλόμενος συνκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ πρόσκαιρον ἔχειν ἁμαρτίας ἀπόλαυσιν

μᾶλλον  rather 
Parse: Adverb
Root: μᾶλλον  
Sense: more, to a greater degree, rather.
ἑλόμενος  having  chosen 
Parse: Verb, Aorist Participle Middle, Nominative Masculine Singular
Root: αἱρέομαι  
Sense: to take for oneself, to prefer, choose.
συνκακουχεῖσθαι  to  suffer  affliction  with 
Parse: Verb, Present Infinitive Middle or Passive
Root: συγκακουχέομαι  
Sense: to treat ill with another.
λαῷ  people 
Parse: Noun, Dative Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
  than 
Parse: Conjunction
Root:  
Sense: either, or, than.
πρόσκαιρον  [the]  temporary 
Parse: Adjective, Accusative Feminine Singular
Root: πρόσκαιρος  
Sense: for a season.
ἔχειν  to  have 
Parse: Verb, Present Infinitive Active
Root: ἔχω  
Sense: to have, i.e. to hold.
ἁμαρτίας  of  sin 
Parse: Noun, Genitive Feminine Singular
Root: ἁμαρτία  
Sense: equivalent to 264.
ἀπόλαυσιν  enjoyment 
Parse: Noun, Accusative Feminine Singular
Root: ἀπόλαυσις  
Sense: enjoyment.