Topical Studies
What the Bible says about
Faith Chapter
(From Forerunner Commentary)
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Hebrews 11:1
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)
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Hebrews 11:1
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)
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Hebrews 11:1-7
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
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Hebrews 11:2
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)
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Hebrews 11:4
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)
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Hebrews 11:4-7
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
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Hebrews 11:22
Joseph lived 110 years, during which he exemplified honesty, integrity, faithfulness, patience, grace, restraint, wisdom, and numerous other excellent qualities. He endured slights, wrongs, and assaults that were undeserved. For much of his youth, his circumstances were outside of his control, and he bore it all without complaint or bitterness. Yet, out of all the remarkable events in this man's life, God draws our attention to a single one in the "faith chapter" of Hebrews 11. The incident that God marks out as being the pinnacle of Joseph's faith happened literally at the very end of his life—though it had its genesis much earlier. Joseph's faithfulness throughout his long life is above question, but it was this final act of faith that God emphasizes and sets before us as an example. Why were these last words of Joseph more important to God than the many remarkable qualities and experiences from the rest of his life? The verse reads that Joseph "made mention" of the departing of the children of Israel, and the margin says that he "remembered" it. At the time, though, Joseph was still in a position of high honor and esteem, if not authority. The families of his brothers were likewise in a good position, and there probably was not any inducement for them to leave. But Joseph "remembered" something that made him mention that this large, extended family would one day leave Egypt. Verse 22 also relates that Joseph gave commandment concerning his bones. This is interesting in light of Egypt's culture at the time. In Egypt, the Pharaohs were considered to be essentially gods. Joseph was not a Pharaoh, but it is quite possible that his position under Pharaoh might have earned him a place in a royal mortuary. At the very least, he would have been entitled to the Egyptian equivalent of a state burial, with all of its ceremonies and trappings. Were he a materially-minded man, he might have been obsessed with the size and grandeur of his tomb or which Pharaoh his tomb was next to. He might have fretted over his legacy and his place in history, wanting to make sure that future generations gave him reverence. He could have taken his place with the kings of old, but because of his faith, he left instructions for his remains to be removed rather than glorified.
David C. Grabbe
The Faith of Joseph (Part One)
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Hebrews 11:22
The pinnacle of Joseph's faith involved his confidence in the promises passed down from Abraham about his descendant's return to the Promised Land. Joseph commanded that his bones be carried back to the land by the Israelites. But his reason for wanting his remains returned to the land was more than mere sentiment. Notice his father's words: Then Israel said to Joseph, "Behold, I am dying, but God will be with you and bring you back to the land of your fathers. Moreover I have given to you one portion above your brothers, which I took from the hand of the Amorite with my sword and my bow." (Genesis 48:21-22) Thus, it was not just the children of Israel in general that would return to the Promised Land. As he lay dying, Jacob was rightly confident that God would bring Joseph specifically back to the land of his fathers, which is why Jacob tells him that he would receive a double portion. However, Joseph lived his entire life without receiving his inheritance. As Hebrews 11:39 says, he "obtained a good testimony through faith" but "did not receive the promise." Had God been unfaithful? On the contrary, the next verse explains: "God having provided something better for us, that they should not be made perfect [in the resurrection] apart from us." So, when Joseph gave the command regarding his bones, he was contemplating the resurrection! This is highly significant because, as far as we know, there had never been a resurrection up to this point. In the absence of a direct revelation from God, it is likely that Joseph's faith on this point stemmed from Abraham's story and faith. God considered Abraham to be faithful because he accounted that God must resurrect the "sacrificed" Isaac for the promises to be fulfilled (Hebrews 11:19). The Bible does not tell us precisely what was explained to Abraham about the resurrections, nor does it say what was taught to Joseph. Yet, we know that God's promises were passed down, as undoubtedly was the story of Abraham's accounting, giving Joseph an example of how to reason and conclude correctly. From the story of Abraham and Isaac and Abraham's demonstration of faith that death does not hinder God's purpose, Joseph must have correctly determined that for him to inherit the double portion, he would be resurrected! Thus, Joseph gave a commandment regarding his bones. He wanted his bones back in the land of his fathers so that when God resurrects him, he will already be there. Exodus 13:19 records that, hundreds of years later, Moses took charge of Joseph's bones. He cites the fact that the children of Israel were put under a solemn oath: When God visited them, they would be obliged to carry Joseph's bones with them. Later, Joshua 24:32 reports that the bones of Joseph were finally buried at Shechem after the death of Joshua. Moses, hundreds of years after Joseph's death, was well aware of the solemn oath, and he did his part to see it fulfilled. The Israelites carried Joseph's bones out of Egypt during the Exodus. They were carried through the Red Sea and for forty years through the wilderness. After Moses died, Joshua became the protector of the bones and had them carried across the Jordan. After Joshua died—like Joseph, at the age of 110—Joseph's bones were finally buried. We know that the children of Israel, through Joshua's time, knew about the oath they were bound to. But thoroughly intertwined with that oath was the faith that Joseph demonstrated in prophesying of Israel's deliverance from captivity, and his absolute assurance in the resurrection of the dead that would bring him back to life in the land of his fathers. Joseph's faith did not die with him; it was carried with Israel all through the wilderness and throughout the settlement of the Promised Land. Joseph's coffin was a testimony to all who remembered the story that God was absolutely dependable in carrying out His promises and that death is not the end. God saw to it that Joseph's faith was continually recounted for generations to come as the Israelites transported his coffin everywhere they wandered. Hebrews 4:1-2 relates that the gospel was preached to the Israelites. The gospel is about the Kingdom of God being established on this earth, including the future resurrection of the dead. The resurrection resides at the very core of the gospel, and we see that the Israelites carried a reminder of a future resurrection with them throughout the long lives of Moses and Joshua. Could Joseph's coffin, and thus the story of Joseph's solid belief, have been a significant part of the preaching of the gospel to them? Joseph could have taken his place among the great leaders of Egypt, but he chose instead to demonstrate his faith in what God had said to his ancestors by instructing that the children of Israel carry his bones with them when they returned to Canaan. Even though resurrections were apparently still theoretical then, he was confident that he would live again. Just as Abraham had accounted, Joseph trusted that God was able to raise him up to fulfill the promises. This is the faith of Joseph that God highlights in Hebrews 11.
David C. Grabbe
The Faith of Joseph (Part Two)
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Hebrews 11:27
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)
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