HEBREWS 11

Hebrews 11:1-12:2

This passage is generally called an encomium, a piece of literature in praise of something or someone. Other biblical examples are the Love Chapter in I Corinthians and the praise of the virtuous wife in Proverbs 31. Some have suspected that the whole chapter was a separate composition since you can read the book easily by omitting it. Also, there is no contrast between the OT and NT or clear reference to Jesus in this chapter.

However, the overall literary structure of the whole book argues against this view as you can see by considering again the organization of Hebrews 10:19-12:2:

A. Introduction: "Since we..., let us..." (10:19-25)                                     CONFIDENCE

----------------------------------------------------

        B. Sin Leads to God's Judgment (10:26-27)

                C. Prospect of Judgment for Disobedience (10:28-31)

                        D. Believers' Past Behavior Under Trial (10:32-34)          APOSTASY

                                E. Promise for Those Who Endure (10:35-39)

-------------------------------------------------------

        B’. Faith Leads to God's Approval (11:1-3)

                C'. Faithful Ones who did not Receive the Promise (11:4-16)

                        D'. Believers' Past Faith Under Trial (11:17-31)                      FAITH

                                E'. Promise for Those Who have Faith (11:32-40)

A'. Conclusion: "Since we..., let us..." (12:1-2)

Hebrews 10:37-39 can also be considered as an introduction to the thought of 11:1.

Hebrews 11:1-3

11:1 This is not a definition, but a description. However, we do need to define certain words

“Things (pragmata) not seen” stresses the reality of the things. It is a wider concept than “things hoped for,” and could be translated “things already done.” Faith deals with two things--those in the past and those in the future. It is interesting to look at the way the ancient Jews looked at the past and future. Unlike us today, they pictured the past as something before them since they could clearly see it. Conversely, the future was behind them since they couldn't view it.

            hypostasis = groundwork (look at various translations)

objective meaning = substance or giving substance to (i.e., things having no existence are brought into existence by the exercise of faith),

hypostasis = realization (however, that brings it close to equaling “allusion”)

subjective meaning = assurance

            hypostasis = “evidence” or “title-deed” This usage is found in Egyptian papyri written in Greek. This is an example of a non-literary (koine) use of Greek.       

The idea here is similar to Romans 8:24-25.

“invisible” – also see v. 27. Faith is a real way of seeing; it apprehends as real fact that which is not revealed to the senses. It rests on that fact, acts on it, and is upheld by it in the face of all that seems to contradict it. 

“Evidence or conviction” is not really different from assurance or there would be a kai (“and”) between the two. It includes the idea of a process of proof or demonstration.

Is this the same as wishful thinking? The Greek for assurance has an objective quality and might be translated “reality.” (NRSV note).

11:2. “Men of old” = fathers = presbyters = saints of the OT. It is by faith that we can be faithful, not vice versa.

11:3. There is no article in front of “faith.” Thus, it does not refer to the Christian faith, but the concept of faith itself.

“Understand, or perceive” was distinguished from mere seeing as early as Homer.

created = literally “fitted together.”

“Worlds” is in the plural; it can mean “ages” as well as the physical world--a sequence of events of history. Both may be in mind, and both will end in an age of rest. The universe of space and time is referred to (creation of time also?).

There is a question as to what “not” modifies (look at different translations). Vincent--modifies the whole phrase “that which is seen....visible things.” Others-- “things not visible” such as God's power, chaos, etc.

This is the first instance in OT history of an opportunity for the exercise of faith, but not a case in which man did exercise faith; it involves us personally, unlike the other examples.

This verse starts its review of history with the creation itself. Whether one stresses an instantaneous creation or a slow process of evolution, faith is needed for either explanation.

Hebrews 11:4-7

11:4 Why doesn't the list begin with Adam and Eve? Probably because nothing is known about their spiritual life after the Fall.

See Matthew 23:35 where Abel is called righteous by Christ himself.

What was Cain's problem?

(a) It is felt by some to be his offering of a grain rather than blood sacrifice, the reason being either that only a blood sacrifice is acceptable to God (not consistent with Leviticus regulations in which grain offerings are acceptable) or that God had cursed the ground.

(b) The Septuagint reads, “if you do not offer correctly, you will...” for Genesis 4:7. Thus, some feel that there was some unspecified mistake in the procedure Cain used during the ceremony. procedure he used.

(c) Palestinian targums say that Cain did not believe in God.

(d) Since it specifically states that Abel gave of the first of his flock but not that Cain gave of the first of his harvest, some read into this absence the fact that Cain did not give the best he had to offer.

(e) 1 John 3:12 says that Cain's works were evil. In other words, the problem lay elsewhere, not in the offering of the sacrifice itself.

By what did Abel become acceptable – faith or sacrifice? See the parallel phrase in Hebrews 11:2.

Starting with this example, faith is always in terms of some action – the same as James' definition of faith.

11:4d This literally reads “but through it” Does this refer to his death itself? In that case Abel speaks by his example. Or it may refer to his blood crying for justice from the grave, like the saints in Revelation 6:9 crying out, “How long?”

11:5 “Not found” is sometimes an euphemism for “not found dead.” The Greek version of Genesis is in mind, where the Hebrew phrase “Enoch walked with God” is rendered “Enoch was well pleasing to God.” Also see 5:22. He walked with God just as Adam and Eve did in the garden.

11:6 may be the only place in the Bible where the simple statement “God exists” occurs. The Bible recognizes those who believe in more than one god, or live practically as if God does not exist.

“rewards those” i.e., a God who is not merely present, but intervenes in history and is a loving or “good” God. Thus, one must be a theist, not just a deist.

This verse hearkens back to the two definitions of faith in verse 1.

Do we seek God or does he seek us? Consider these passages: Luke 11:5-10; 18:1-8; Acts 15:17; Hebrews 12:17; and 1 Peter 1:10.

11:7 The phrase “by God” is not in Greek text, but is understood.

Genesis 6:8 says Noah pleased God. In the Bible, Noah is the first to be called righteous (Genesis 6:9 (see Ezekiel 14:14).

“Things / events not seen” ties together Hebrews 11:1 and 7.

It was not that Noah condemned the conduct of the world, but that he announced God's condemnation.

The end of the verse implies that the readers were already familiar with the concept of righteousness coming by faith (Romans 1:17, which cites Habakkuk 2:4). Faith is the standard for righteousness in both the OT and NT.

Hebrews 11:8-12

11:8-10 See Isaiah 33:20.

11:9 All three are mentioned because they span the time of the sojourn in Canaan. “They patiently endured their unsettled life since it assured them of a permanent home in the future.”

11:10 KJV omits the city and the foundations. It ascribes to the patriarchs a belief in a heavenly Jerusalem. This skips over the earthly Jerusalem that would come for Jews.

“Maker” (demiourgos) means craftsman and architect. It only appears here in the NT. The word was used by the Gnostics to designate the inferior creator of the world.

11:11 Some manuscripts read that it was Sarah who had faith. This would fit with the inclusion of the word “herself” so that the overall meaning is that “even Sarah had faith.” This is an important point since she was initially unbelieving. It gives hope for all of us.

Possible translation-- “By faith he (Abraham), even though he was past age and Sarah herself was barren, was enabled to be a father.” or “By faith he (Abraham) also together with Sarah...”

Also, “by faith” may here refer to the faithfulness of God, not Sarah.

11:12 “And him as good as dead” is literally “and him a dead man,” i.e., in terms of having children. Abraham was about 100 years old. Romans 4:19 ascribes the deadness to Sarah.

Hebrews 11:13-16

11:13 Enoch is a possible exception, but when he was taken up he had not yet received the promised rest. Who are the “all” who did not receive promise? see 1 Peter 2:11 where Christians are called “aliens and exiles.” The early document Letter to Diognetus, ascribed sometimes to Justin Martyr, describes Christians to an unbeliever, “They dwell in their own countries, but only as sojourners...Their existence is on earth, but their citizenship is in heaven.”

The evidence of this is found in Genesis 23:4, 24:37, 28:4, 47:9 even while the patriarchs were in the promised land. “On the earth” should be translated “in the land” in parallel to identical words in 11:9

strangers--not in their native land; sojourners-- not permanent dwellers

This concept can be used as a model for mankind's situation and how we try to cope with it.

helpless--(a) dependent or (b) determined to conquer

alone--(a) lonely or (b) party animal

hostile world--(a) strike back or (b) withdraw in fear

All of these inappropriate psychological responses can be seen in the church also.

11:15 The homeland for Abraham was not Ur because he knew where that was and could have returned. But he didn't and even prevented his descendants from doing so (Genesis 30:6). So what is the “real” reality? For the patriarchs it was not the land that they could see, but the promised country which they could not see.

11:16. God is not ashamed because of their faith. For a city prepared, see Matthew 25:34; John 14:2; Revelation 3:12; 21:2,10; Revelation 22:19.

11:19 This is an interesting explanation for Abraham's willingness to sacrifice his son. It demonstrates OT belief in the resurrection.

11:22 see Genesis 50:24-25

11:23 There is an addition appended to the end of this verse is some early manuscripts: “By faith, Moses, when he was grown up, killed the Egyptian, because he observed the humiliation of his people.” Moses is an interesting example of a believer straddling two worlds—discuss.

11:25-26 The contrast between short term pleasures (immediate gratification) and long term benefits is in mind. Psychologists way that children up through teenagers are not yet totally capable mentally of making good choices in this area.

11:27 If this refers to the Exodus, it would be out of chronological order with the mention of the Passover in v. 28. Therefore it probably refers to Moses' original fleeing from Egypt (Exodus 2:14-15), but that seems to lead to a contradiction unless it just means that Moses was alarmed but had ultimate faith that God would preserve him. Third possibility: it may refer to an event just before the Passover (such as described in Exodus 11:8).

11:31 Does this mean that she was commended for being a prostitute and lying to hide the spies? She is only commended in this passage for welcoming the spies in peace. In James 2:25 she is commended for the same reason and for helping the spies on their way back. Her example is often cited in books on Christian ethics. Three options: (a) graded absolutism in which we are without guilt if we chose the greater good over the lesser evil, (b) unqualified absolutism in which we are never to sin even if it means accomplishing a greater good, and (c) conflicting absolutism in which we must chose the greater good even though we will be guilty of sinning.

11:34 Who quenched the raging fires? This may refer to Shadrach, Meschah and Abednego. John Collins in The God of Miracles cites this to show that the Bible teaches that there are natural or causal effects in nature (the power of fire) but that they are also under the control of God.

11:35a The miracles performed by Elijah and Elisha. This brings up the question of faith in miracles—whose faith saves (the one asking, the one performing, or the person in need)? One can cite NT miracles that indicate each of these.

11:35b The first examples show faith in action and last ones show faith through suffering. Discuss Luke 6:22-23. What about those who are reviled like Jehovah Witnesses, false prophets in God's name? Is just suffering enough to prove that you are going to be rewarded?

11:37-38 These are probably references to prophets. By tradition, Jeremiah was stoned to death by the Jews with whom he went into exile in Egypt, and Isaiah was sawed in two by the evil King Manasseh.

11:40 This “something better” includes “the better hope, the better promises, the better covenant, the better sacrifices, the better and abiding possession, and the better resurrection.” (F. F. Bruce)

12:1 How do you understand this image? The cloud may suggest a watching crowd, or stress the fact that their examples are God's witnesses to us.

12:2 The simple name “Jesus” is used here, stressing his humanity conquering obstacles through faith as in previous examples. But also he is listed by himself so as to set him apart from the previous human examples in chapter 11. Some translators use “champion” in place of “author.” But I prefer author since “author and finisher” implies that he is the alpha and omega of our faith.

“For the joy” may mean (a) instead of the joy he could have had on earth or (b) for the sake of the joy that he would obtain. The last possibility is less likely since it implies a sort of selfishness on the part of Jesus. Think about the motives behind our own faith. Are they selfish?

Conclusion

William Barclay, The Letter to the Hebrews:

I. one way of characterizing the intellectual components of faith is in verse 6

A. God the creator exists--God's omnipotence

B. God rewards man--implies that he is also a personal God who cares

II. Faith also manifests itself in our life and how we live it

A. total obedience to God (v. 7)

B. accepting open-ended challenges from God (v. 8)

C. accepting the possibility of the impossible (v. 11)

D. an attitude toward life itself (vv. 13-16)

Compare and contrast this review of Jewish history with that of Stephen in Acts. Some linguistic similarities at the end of each passage include:
Acts 7                                              Hebrews

55-56 vision from heaven              12:1 cloud of witnesses in heaven

56 right hand of God                      12:2 right hand of throne of God

58 witnesses                                   12:1 witnesses

58-59 stoned to death                    11:37 stoned to death
This is a prime example of using the same Jewish history to convict in one case and encourage in the other.