What the Bible says about Faith Chapter
(From Forerunner Commentary)
Understanding this verse is essential to deriving the most from this chapter. It establishes a good, practical definition of faith, but it is not the only one, since the Bible uses the term "faith" in several other ways. We have to be thinking as we read, or we may get an idea about faith other than the one God intends within a given context.
Galatians 1:23 uses "faith" in a somewhat different manner. "He who formerly persecuted us now preaches the faith which he once tried to destroy." In context with "preaching," faith, as used in religious parlance, means "a confession," thus "a creed," "a body of religious beliefs," or "a statement of the principles of one's way of life." The New Testament often uses "faith" in this manner. Its usage in Jude 3 is similar but a bit clearer, as a body of beliefs to which we must cling steadfastly and apply to life's challenges.
In John 20:29, the apostle relates, "Jesus said to him, 'Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.'" Here, with Jesus Christ as faith's object, believing indicates a personal trust or confidence in Him. Paul, in Romans 3:22, puts it in a different light: ". . . even the righteousness of God, through faith in Jesus Christ, to all and on all who believe." Here, in a legal context, it indicates a level of personal confidence or trust in what Christ did as a means of justification and therefore access to God.
Romans 10:17 imparts vital understanding on how faith in God becomes part of our thinking and conduct: "So then faith comes by hearing, and hearing by the word of God." Faith becomes an element of our thinking by our hearing words that concern the objects of faith: our Father in heaven; His Son, Jesus Christ; and Their message, the gospel of the Kingdom of God. Interestingly, Paul emphasizes hearing rather then merely reading, though reading is included in the sense of hearing. Jesus declares in John 6:63, "The words that I speak to you are spirit, and they are life." Hearing—or more correctly, listening—is probably Jesus' most frequent and consistent exhortation during His ministry.
If we do not listen thoughtfully, we will not have faith in the right object. Regardless of the context, faith always contains a mixture of believing, knowing, understanding, trusting, and sometimes even bold conviction—all locked together and pointed toward a specific object. Within the Bible, that object is almost always either God, Jesus Christ, the Word of God, or a messenger sent by God, whether angel, prophet, or minister.
John W. Ritenbaugh
The Christian Fight (Part Three)
A clear understanding of faith in Hebrews 11 largely depends on how we perceive the word "substance" in verse 1. In Greek, it is hypostasis, literally "a standing under." A more complex definition is "that which underlies what is apparent." Amplified a bit further, it is that which, though unseen, exists beneath what is visible. It, then, has the sense of a foundation. Even as the foundation of a building is unseen, but the building above ground is apparent, the foundation, the hypostasis, is nonetheless real, supporting the building. Hypostasis is the unseen support of what is standing in clear view.
Spiritually, then, invisible faith underlies, supports, and thus motivates the visible action. However, that does not end the discussion of how hypostasis is to be understood. Should it be understood subjectively or objectively? In other words, should we consider faith to be a quality, a virtue within us (that is, subjectively), or should we understand it as something not a part of us but on which we can rely (that is, objectively)? Neither of these usages is wrong, but one seems better than the other within the context of the entire book.
If the translators believed it should be understood subjectively, then the first phrase in Hebrews 11:1 will be translated similar to, "Faith is being sure of what we hope for, certain of what we do not see." Another subjective variation might be, "In faith, things hoped for become a reality." This emphasizes conviction, an internal certainty about what we believe.
If the translators believed it should be understood objectively, then the same phrase will be translated, "Faith is the substance of things hoped for" or "Faith is the title deed of things hoped for." This emphasizes something outside the person that he can rely upon.
This issue is not an easy matter. However, the subjective perspective, conviction within us, is better, given the tenor of the entire epistle.
Certainly, Paul spends a great deal of time reminding the Hebrews of how great what they believe in is—that things pertaining to Christ are far better than anything ever before offered to mankind. This by itself would require an objective point of view. However, the real problem was within these Hebrews' hearts. Paul was exhorting people who were letting the things of God slip away from them through personal neglect. It was not that they did not have something to believe in, for the epistle clearly states they had formerly done much better. Rather, through their lack of conviction, and thus their neglectful personal application, they were slip-sliding away. The real issue is subjective.
Several times, Paul urges them to recall former days and recapture the bold confidence they once had. Thus, though neither of these approaches is wrong, the subjective perspective is better, meaning Hebrews 11:1 is better translated, "Faith is being sure of what we hope for, certain of what we do not see." The believer is convinced that the things he cannot see regarding God are real, and so, from that perspective, he will act in fullness of hope.
Many claim to believe God, but what influence does this belief have on their behavior? If it wields little or no influence, they are unconvinced people, people without conviction who are seeking only an intellectual righteousness. Such belief is without certainty, and so it lackadaisically, gradually retreats instead of going forward in growth. These Hebrews had become this way under the pressure of time and trial.
John W. Ritenbaugh
The Christian Fight (Part Three)Related Topics: Faith | Faith as "title deed" | Faith as Assurance | Faith as Belief | Faith as Confidence | Faith as Conviction | Faith as the Evidence of things Unseen | Faith as the Foundation for what we Hope | Faith as the Substance of Things Hoped for | Faith as Trust | Faith Chapter | Hupostasis | Hypostasis | Neglect | Spiritual Neglect
Hebrews 11, popularly called "the Faith Chapter," contains the recitation of the names and deeds of several men and women of faith from creation to the time of Israel's entering of the Promised Land. In it, the author—most likely the apostle Paul—presents illustrations from the Old Testament to bear out his opening statement: "Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony" (Hebrews 11:1-2).
In the lives of individual after individual, he shows that their expressions of faith in God, despite the lack of material evidence, proved they were righteous (verse 4), pleased God (verse 5), and were heirs of righteousness (verse 7). The remarkable acts that they accomplished—from Abel's offering of an excellent sacrifice to Rahab's hiding of the Israelite spies—were done because, believing the Word of God, they envisioned a heavenly future that others could not see.
We see, then, that the heroes of faith not only lived righteous lives in the present, but also moved and acted with a steady eye on the future. Their faith had its foundation in the invisible God whose Word they obeyed, yet their foreknowledge of God's plan for mankind contained in the promises that God gave to them and to Israel also played a major role, one not nearly recognized enough among professing Christians. It was not just the promise of salvation or even of eternal life dangled before them that made them so unflinchingly faithful. It was also their steadfast hope of a better tomorrow in God's Kingdom.
Richard T. Ritenbaugh
David the Prophet
This sets the stage for the remainder of the chapter by showing its importance: Others we respect have lived by faith before us, and as a result, God approved of their lives.
The apostle implies that, if they could do it, why can we not do as well, since the same factors that existed for them are still working? Namely, God is still on His throne, and His truth stands firm. We should desire to please and trust no one else in the entire world above God. This is an important point regarding faith because this faith must be lived toward God.
Remember, God as a personal Being and His message given through Jesus Christ are the objects of our trust. It is easy for our attitude to be oriented toward pleasing other people. God does not deny this to us, but pleasing Him must dominate our attitude. We must choose pleasing Him as the primary desire of our lives, or conviction has little chance of growing.
John W. Ritenbaugh
The Christian Fight (Part Three)Related Topics: Faith | Faith as Conviction | Faith as Pleasing God | Faith Chapter | Faith, Examples of | Faith, Foundation Of | Faith, Growing in | Faith, Object of | Faith, Source of
As the Bible records history, Abel is the first human to offer a sacrifice to God. The Bible gives no indication that he was following what was then popular among the children of Adam and Eve, nor that he was following "common sense," human reason, or his feelings. Undoubtedly, God had instructed Adam, Eve, Cain, and Abel in His truth. Abel stands out because he offered by faith. He believed the specific instruction given to him, while neither Cain nor anybody else did. His motivation is what set Abel apart; he believed without twisting what God taught.
Recall that Romans 10:17 says that faith comes by hearing the Word of God. Faith in God must have a foundation, and listening is the means by which that foundation is formed. At this point, it is important to understand what Paul—and of course, God—mean by "faith." There are two general kinds of faith: "dead" and "living," as James terms them.
When James calls the one "dead," he is in no way saying that whoever has that faith is stupid. In fact, they may be quite intellectual—"smart," as we might say. He means that, in relation to God, they do not have living or active faith. We can illustrate the difference this way: Suppose two people receive exactly the same instruction from the Word of God; both have been informed as to what He requires. The difference between the person with dead faith and the one with living faith is that the latter is influenced to submit to what he has learned. The one with dead faith remains only informed.
Thus, the person with dead faith may enjoy using his biblical knowledge to discuss and even to argue for or against a given concept. However, it remains only information because the influences to submit and do something in relation to God are lacking. He cannot honestly be said to believe, even though the information he has may be quite extensive and true. By contrast, the person with living faith believes and submits, making active use of the godly information to change his life.
The person with dead faith hears outwardly; the person with living faith hears outwardly and inwardly and yields to it, believing it. This latter person also has what the Bible calls "the faith." Paul writes in Galatians 5:6 that this faith works by or through love. What is love? I John 5:3 declares, "For this is the love of God, that we keep His commandments. And His commandments are not burdensome." Love is obedience to God.
Thus, living faith is belief in God that keeps the commandments. Living faith produces growth. It is this faith that is in view throughout Hebrews 11. In the case of Abel, the Word of God that he heard is most likely what God spoke to Adam and Eve. Abel, in turn, heard it from them and believed it. Cain heard the same words and was merely informed.
John W. Ritenbaugh
The Christian Fight (Part Three)
Just as a child must be able to crawl before he can walk—let alone run—significant preparatory steps must be made before an individual or an organization can faithfully represent God.
The "Faith Chapter" of Hebrews 11 shows these steps in the lessons of the first three heroes: Abel, Enoch, and Noah. It is in the example of Noah that we see a faithful witness of God made before the world. However, before Noah appears in Hebrews 11, the author presents the records of Abel and Enoch. What we will see is that the lessons of their examples are sequential. The lesson of Abel's faith must be understood before Enoch's example can be followed. Likewise, Enoch's example must be followed before one can emulate Noah by faithfully witnessing for God. First things must come first.
The story of Abel shows the vital first step. Specifically, it shows how there can be peace with God and access to Him. Hebrews 11:4 records,
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.
To understand the significance of Abel's sacrifice, notice the events of the first chapters of Genesis. Genesis 1 recounts the creation, particularly the creation of man. Genesis 2 shows mankind in communion with God to the point that they literally walk with Him. Genesis 3 tells the story of the sins of Adam and Eve, and how mankind's relationship with God was suddenly severed because of unbelief—sin. After sin entered the world in Genesis 3, Genesis 4 describes how mankind can be reunited with God. This is shown through the substitutionary sacrifice that God required, which He accepted when Abel offered one in faith.
Romans 10:17 instructs us that "faith comes by hearing, and hearing by the word of God." Since Abel offered something by faith, it means he followed the words that came from God. That Abel's sacrifice was "acceptable" while Cain's was not proves that there was a standard by which God judged these sacrifices. Hebrews 11:4 thus strongly suggests that at some point Abel was instructed about what sort of offering was appropriate. By following those instructions in faith, Abel's offering was accepted, and he was declared righteous.
It is easy for us to pass over the sacrifices of the Old Covenant with hardly a second thought, but we do this to our own detriment. The sacrificial system—at least some part of which was in place in Genesis 4—is rich in instruction and symbolism. It is particularly significant in understanding the respective offerings of Cain and Abel. While we do not know all of the areas in which God instructed Adam and his family, they at least recognized the need for an animal sacrifice, whether in worshipping God or in symbolizing the future sacrifice of Jesus Christ that would forgive human sin and restore mankind's relationship with God.
It is evident from the examples prior to the Old Covenant that there was some sort of an understanding of sacrifices, when they were to be made, and what they symbolized. This is similar to the fact that, at the time of Noah, there was already an understanding of clean and unclean animals (Genesis 7:2, 8), even though the instructions are not recorded until Leviticus 11. Animal sacrifices in devotion to God would not be something dreamed up by man—and if they were of man's devising, God would not have accepted them any more than He accepts the invented "traditions of men" offered to Him today.
We also need to remember why God instituted sacrifices in the first place. They were to remind the people of their sins and to point to the future work of the Savior and High Priest (Galatians 3:19; Jeremiah 7:22-24). Abel's sacrifice was a blood sacrifice ("the firstborn of his flock," Genesis 4:4), and though it could not by itself take away sin (Hebrews 10:4), what is important is the substitutionary aspect of the sacrifice. Specifically, Abel substituted the life of one of his flock for his own life. Since he did this in faith, he understood that the life of the animal prefigured the life of the Lamb of God who could take away sin.
By offering this substitutionary sacrifice and having it accepted by God, the example of Abel teaches us, as early as Genesis 4, the way back to God for all of mankind: through the sacrifice of Jesus Christ. Mankind became estranged from God because of one man's sin (Romans 5:12), and humanity is reunited with God through one Man's righteousness, obedience, and voluntary self-sacrifice (Romans 5:18-19).
David C. Grabbe
First Things First (Part One): Access to God
Why was Moses able to do what he did? He knew God. Because of this, he was strong and did great exploits. The prophesied events of the end time can only be seen, understood, and endured through the eyes of faith, and so we will continue to grow. Faith is always occupied with God. Faith will enable us to be strong, do exploits, and endure the disappointments in the mysteries of life because we know that because we are God's chosen people and God is who He is, He is involved and the Master of every situation.
Because we know His character—that He is too wise to make mistakes and too loving and concerned about the outcome of our lives—we know he will not allow us to be totally overwhelmed. And we know and believe that Romans 8:28 is still in the Book. Because He rules His creation—He is there—therefore we can live through these times and continue growing, with a peace that passes all understanding.
John W. Ritenbaugh
The Sovereignty of God (Part One)