Hebrews 11:1 Part 2 Bible Teaching

Hebrews 11.1 Part II
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June 29th 2014
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Okay folks.

Last week I delivered sort of the Magnum Opus on how believers today ought to see and read the Bible, how we ought to view the future, and even how Christianity looks today compared to how it looked in the apostolic church prior to seventy AD.

A couple of final things before we move into the first verse of chapter 11.

After our teaching last week there were a few questions people often have in response to my personal take on end times.

The first question that always seems to come up is, “If Jesus returned in 70 AD and this was the rapture of the Church –
Who was taken? And
Why wasn’t it reported by historians and the like?

To the first question, who was taken I would reply – the church – true members of the Church no matter where they lived.

Often we centralized the rapture of the church was including only those who were in Jerusalem and escaped the fire and judgment heaped upon it but my thought (rightly or wrong as it maybe) is that Christ came for His Church, that letter (epistles) depicting and foretelling of His arrival went out to places far outside of Jerusalem proper, and there would be no reason why some believers were left behind just because His return was focused on the geographical location of Jerusalem.

Additionally, if all believers were taken at Jerusalem the question is often asked how did this happen without anyone else (like Josephus) reporting it.

First of all, scripture says that he would come “in the clouds.” It also says (In Hebrews 9:28) who would see Him the second time He comes.

Listen. The writer says:

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.”

I would suggest that those who were not looking for Him did not see Him come in the clouds – and therefore missed His arrival all together.

This helps us understand the first of two follow-up questions that always seem to come with this teaching of Jesus having returned in 70 AD, which is:

“Why wasn’t this reported by those who remained behind.”

First of all, if they weren’t looking for His returning in the clouds they would not have seen it. And you can’t report what you do not observe.

Secondly, in Jerusalem (where He returned to) there was absolute chaos when the city was being destroyed and I doubt few would notice the disappearance of a few (or even a great number of) Christians.

Third, it was reported by some that the Christians (at the destruction of Jerusalem) all escaped to Pella. But this was rumored. I would alternately suggest they were all taken up.

Finally, and whether you want to believe this or not, we are a very fickle and self-absorbed people. Nature cannot stand a vacuum and so we very quickly create answers when there are none.

For a large (or small) number of people to suddenly disapper from an area cultures and communities will rationalize it all away (and such rationalizations will typically stick without much effort).

Christian futurist Hal Lindsay postulates that when the church is raptured even in this day and age all sorts of theories and reasons will pop up by those left behind that will be readily embraced and perpetuated.

If this is the case in our age I am certain it would be the case in 70 AD.

On top of all this, because nature abhors a vaccum mysteries (especially localized mysteries of a few people (real believers) disappear from the area) tend to not have a great deal of longevity or shelf life.

Take all of this together it is very reasonable to believe that the few true Christians that made up the church were taken when Christ returned from wherever they were around the globe.

The second major question was if all the real believers were taken, who was then left to carry the church forward?

I think that’s a pretty legitimate question.

And admittedly, answering it is going to contain some (more) conjecture.

Possibly God, as He has always done with every group, left a remnant to carry the Good News forward? That’s one possibility.

And I don’t believe it is out of the realm of possibility to believe that some remained behind who had either heard the Good News by believers who were taken and were born-again later OR that there were a number of actual believers who, for whatever reason – weak in the faith or in their walk – were left behind that grew into their faith as a result.

The other major question that is always brought up in the discussion of Jesus returning in 70 AD is, “Well, what then happens to us? Does this world even end?”

First of all, the scripture never, every anywhere speaks of the end of the world (kosmos).

Nowhere will we find a passage that speaks of the end of the world. The King James translated end of the world is always taken from the Greek which reads end of the age (aion) but never end of the Kosmos.

So quite frankly, we do not have any biblical support for the end of this world.

Taking this fact in hand I suppose we could say that it won’t end. It is self-generating and will continue to spin on its axis, regenerating itself through reproduced wild life and harvests and people living and dying forever and ever.

That being said I must admit that due to some biblical pictures I do see the possibility of a world (kosmos end).

Let me explain and then we will get to our text for today.

If Jesus came for His church, and it was raptured, and the end of the age happened in 70 AD, and if then the Body of Christ is composed of believers who individually experience their own respective rapture, judgment, second-coming and (spiritual) resurrection at their own respective deaths, would there ever be an end to the world upon which we live.

I could see there being no reason for God allowing the world to continue to spin – and that would be if and when the time comes that there’s not a believer left on the face of it.

Jesus said in Matthew 5:13

“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”

In the next verse He says:

“Ye are the light of the world.”

Both salt and light are preservers against corruption and corrosion.

In effect believers act like preservatives against the erosive elements pressing in on the world to destroy it.

In the book of Genesis we read about God looking down on Sodom and Gommorah and effectively saying – “I’ve had enough. It needs to go.”

But we read in Genesis 18 beginning at verse 23

23 And Abraham drew near (to the Lord), and said, Wilt thou also destroy the righteous with the wicked?
24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?
25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.
29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake.
30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.
32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.
33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

Taking all this into account, maybe the world will spin with God allowing any and all to freely come to Him but the moment no one of faith remains – boom – its done.

I mean, what would be the purpose of a world completely full of people who completely rejected God with none of them every turning to Him in the future?

Just some thoughts.
Admittedly, there is a lot of things we don’t know. But I am sure more and more will come to light as we keep the lines of thought – and our Bibles –
open.

Okay.

So after telling the readers of Hebrews to continue on in faith we have been led into the section of Hebrews dedicated to the topic of faith – which is now known as chapter 11.

And the writer begins with the all familiar definition of faith, saying:

Hebrews 11:1 “Now faith is the substance of things hoped for, the evidence of things not seen.”

Let’s talk about this definition because it is NOT that easy to wrap our minds around, is it?

Perhaps the best way to come to terms with verse one of chapter 11 is to read through some other translations of the verse.

The (ASV) says:

“Now faith is assurance of [things] hoped for, a conviction of things not seen.”

The (BBE) says:

“Now faith is the substance of things hoped for, and the sign that the things not seen are true.”

Darby said:

“Now faith is [the] substantiating of things hoped for, [the] conviction of things not seen.”

The MNT reads:
“Now faith is the title-deed of things hoped for; the putting to the proof of things not seen.”
(that doesn’t make the definition very clear does it?)

The Revised Version says:

“Now faith is the assurance of things hoped for, the conviction of things not seen.”

I don’t like this one but the TCNT says:

“Faith is the realization of things hoped for–the proof of things not seen.”

And the three literal Greek translations put Hebrews 11: 1 like this

The WEB says: Now faith is assurance of things hoped for, proof of things not seen.

The WNT says

“Now faith is a well-grounded assurance of that for which we hope, and a conviction of the reality of things which we do not see.”

And finally Young’s Literal Translation says:

“And faith is of things hoped for a confidence, of matters not seen a conviction.”

Taking all of these versions in we might say “that faith, relative to God and Man, is that man has been persuaded (in his or her mind) that a statement (from God) is true, is trustworthy, is worth believing (which means living by).

The primary idea seems to be one of trust in the statements of God, or better put, in the promises of God.

I say “the promises of God,” but when we think about it, every word of God is essentially a promise or declarative statement of truth to Man, so maybe we ought to rephrase this and say that

“Faith, relative to God and Man, is present when humankind has been persuaded in his mind that every word of God is trustworthy and true.”

The translations have put it this way:

Now faith is the
Substance (don’t like this one much)
Assurance
Substantiating
Realization
Well-grounded assurance and
Title deed

Of . . .
things hoped for
Of that which we have hope
Of that for which we hope

(almost every definition of faith includes this line that whether it be assurance of a substantiation or a realization it is “of things hoped for.”

It is coming to believe within our minds that something God has said is true and is therefore worthy of our trust, action, devotion, response, and promotion.

It is the realization that we assent to a Word from God that it is true.

Going back to the King James we read:

“Now faith is the substance of things hoped for,” and then it adds that faith is “the evidence of things not seen.”

The other translations put this last line in the King James that says:

“The evidence of things not seen” as . . .

“a conviction of things not seen.”
“the sign that the things not seen are true.”
“conviction of things not seen.”
“the putting to the proof of things not seen.”
(don’t like that one)
“the proof of things not seen.”
“a conviction of the reality of things which we do not see.”
“of matters not seen a conviction.”

Taking all of them, and Frankensteining them together, I like this amalgamation best:

“Faith is the well-grounded realization of things hoped for, a conviction that unseen things are true.”

And then adding that everytime we read things in that verse (which is twice) we realize that it is speaking of the promises or words God has spoken to us.

I have not abandoned another way of teaching faith as a substance, using the analogy that nobody on earth has every seen a honey bee with the naked eye and so one day you go out into the woods to find one.

After looking and looking you fail to actually see a honey bee but you discover honey – the sticky sweet golden substance rumored to be made by the ever elusive honey bee.

In discovering the honey you say to yourself:

Honey is the substance of bees hoped for, the evidence of bees not seen.

Translated

Honey is the substance of the promise (from God) that bees really do exist, honey is the evidence of bees (or the promises of God) that go unseen.

The writer is going to move on into this chapter and give us so many illustrations of faith that by the time we are done (even though we might wrestle a bit with verse one and the best way to articulate it best) we will know more about actual faith and what it looks like than before we began.

As a preface to these specific examples and the common threads they contain which will help us weave a definitional blanket called faith, there are some general principles relative to faith worth discussing.

In the close of the previous chapter the writer mentioned faith and said something very clearly:

“the just should live by faith.”

This line, in my opinion, acts like a razor-sharp sword that cuts decisively between those who try to approach the throne of God by other means other than faith.

Some will try to reach God through the Law (the Hebrew converts here were among those)

But Paul wrote in Galatians 3:11-12:

“that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them.”

Do we realize what this is saying! There is nothing that will justify a man in the sight of God than faith – nothing!

No obedience, no ritual, no church attendance, observance of holy living or holy health codes, no money donated . . . we CANNOT think we can go before God and offer up anything other than our faith in His Son that will justify us before Him.

Nothing.

The justified shall live (here and then will be rewarded with eternal life) by faith.
Period.

Therefore, there is nothing more valuable, nothing more important, nothing more vital in heaven or on earth that a person could obtain . . . then faith.

A bank account with a hundred trillion dollars in it or faith in Jesus Christ?

Fame, power, strength, vitality, supreme health or faith in Jesus Christ?

I mean we could even say that a man could build a hundred churches, lead millions to Christ, preach ten thousand sermons that affect all sorts of people but if He does not have faith he is NOT justified before God.

We cannot every allow ourselves to believe that we have the ability to impress or influence God to forgive us without faith in His Son – this is what the justified possess – nothing added, nothing less.

Faith.

The contextual object of the whole argument in this epistle was to keep those to whom it was addressed from apostatizing from faith in Christ by relapsing into Judaism which was established on the premise that man could be justified before God by the Law.

The means the author goes to to keep them from such apostasy was to move them to see the value of faith and faith alone – and so he goes to some great lengths now to express its historical import in the lives of the people of God.

All to show that faith, or confidence in the Divine promises, has been from Adam to Abel to Noah to Abraham . . . all the way down to every single one of us here today is faith.

Again, contextually, the reason he goes to such lengths is to show that there is power in faith to not only justify us before God but to keep us from straying from the faith.

For this reason, after everything he writes in chapter 11, citing example after example of the great people of faith, the author says in the first two verses of chapter 12:

“Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

It is absolutely clear, unquestionably clear, that believers then, like believers now, must live by faith here in order to live with Christ there.

It is also abundantly clear that such faith can wane under the pressures and trials of life, and saints must choose to fortify their faith, and decide to live by it . . . or to run the risk of letting it slip . . . even to the point of potentially letting go once and for all.

SO the writer begins chapter 11 with the only definition in all of scripture of faith, saying in the King James:

“Now faith is the substance (the assurance, the confidence) of things (the promises of God) hoped for.”

The word translated substance here in Hebrews 11:1 is used three other times in the New Testament and in everyone of them it is translated confidence (2nd Corinthians 9:4, 11:17 and Hebrews 3:14)

Chrysostom, an early father of the faith wrote

“Faith gives reality or substance to things hoped for.”

Apparently, because I read this in two different places, the Greek word that is translated to confidence is best understood as something that is placed under, (the Germans translate the term “Unterstellen” and it means “ground, basis, foundation, support.”

Because of the undergirding nature of it, because it is foundational, because it can be trusted as truly existing because upon it everything else has its stability and place, the word also (or additionally mean) “reality, substance, or existence” which is in complete contradistinction from things that are “unreal, imaginary, or deceptive.”

This is the reason the King James writers translated the Greek to substance and others translated it as confidence – both are correct.

Let me repeat what I just said for clarities sake:

The Greek word that is translated to confidence is best understood as something that is placed under, (the Germans translate the term “Unterstellen” and it means “ground, basis, foundation, support.”

Because of the undergirding nature of it, (because it is foundational, because it can be trusted as truly existing because upon it everything else has its stability and place), the word also (or additionally means) “reality, substance, or existence” which is in complete contradistinction from things that are “unreal, imaginary, or deceptive.”

This is the reason the King James writers translated the Greek to substance and others translated it as confidence – both are correct.

So maybe we can say, from all of this, that faith is that which imparts reality (to the mind of those who possess it) relative to things that are NOT seen (verses fantasy or imagination) which come not by faith buy by Man.

Faith is the undergirded substance that forms the foundation upon which we stand in our views of reality of things NOT seen.
(“faith is the substance of things not seen”).

You see, people of faith say:

God has said (this and this and this), and I trust His version of things over the things that man says. So my faith is the substantive confidence in things not seen.”

Such faith enables us to feel and act “as if” His promises were proven or it allows His promises to exert an influence over us as if we saw them ourselves and knew they were true and material and complete.

We could apply these thoughts to some things other than the promises of God when we think about it.

I have faith that there is a place called Calcutta. I trust in the promises of my geography teachers and maps and histories though I have never been there nor ever seen the place.

Because of this I speak and act as if Calcutta is real and true. My faith allows me to approach Calcutta in this matter.

We all relate to the world in this way (whether we are theists or not).

And this faith allows us to act “as if” with confidence.

An employee month in and year out takes a piece a paper to the bank and tells them to put 100.00 into his savings account.

He does not see the money – he merely trusts that it is there. For sixty years He trusts that it is there, and lives and thinks and acts accordingly.

His undergirded faith produces for him comfort, some peace, some security, and his faith even allows him to act because at seventy he retires, goes to the desert, picks out a home, and walks into his bank and says, “I would like another piece of paper that says 225,000.00 on it to give to this homeseller.”

Up to that point he has lived by stood upon a substantive platform called faith, had confidence (called faith) in “things unseen.”

The only difference between this example and faith in God is when it comes to God faith is the substance and confidence in His promises unseen.

That’s it.

And every single example the writer is going to give us in chapter 11 pays homage to those who had come before and trusted in the things (or the promises of God).

The import of faith in the Christian life is that as long as the faith continues, as long as it serves as the undergirding or the foundation of the believer it gives reality to that which is believed.

Therefore we feel and act . . . as if . . . what we have faith in is so.

This pleases God and from this explanation we can clearly see the relation to faith and action.

Actions can be taken faithlessly. And God can readily see so. It’s called religion or man-pleasing. It is faith feigned.

But when faith is the motivation behind action we not only please God, we are justified in His eyes.

All we need to do is look at Cain and Abel to see action can come, but faith was absent from one and present with the other.

Taking this to a somewhat horrifying place, Paul wrote in Romans 14:23

“ . . . for whatsoever is not of faith is sin.”

Look out!

Okay, another point about this first line, “faith is the substance of things hoped for,”

While this hope is best defined as expectation, we can never tie faith to knowledge.

In the Body we often equate our faith to knowing, and even interchange the words. It’s not so.

We do not see the things of eternity so we do not know them – we have faith they exist.

We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise.

We have not seen the resurrection at work, Jesus on the right hand of the Father, Satan and His legions, nor what hell or life eternal looks like.

There is a reason for this. To see them is to know them and to know them is to kill faith.

God wants us walking by, living by, faith.
I suppose that this was the problem of Adam and Eve partaking of the Tree of Knowledge of Good and Evil.

It was not the Tree of Hope of Good and Evil but the tree of knowledge of – which is antithetical to faith, which is what pleases God. Our willingness to trust Him at His word, for who He is, out of love and adoration.

This was all refused by Adam when he ate the fruit.

So why don’t we stop there and pick it up again next week.

Questions / comments

”

Hebrews 11.1 Part II
MEAT
June 29th 2014
Welcome
Streaming
Ruko
Youtube
In our Archives
Prayer
Sermonette
Music in the Word
Silence

Okay folks.

Last week I delivered sort of the Magnum Opus on how believers today ought to see and read the Bible, how we ought to view the future, and even how Christianity looks today compared to how it looked in the apostolic church prior to seventy AD.

A couple of final things before we move into the first verse of chapter 11.

After our teaching last week there were a few questions people often have in response to my personal take on end times.

The first question that always seems to come up is, “If Jesus returned in 70 AD and this was the rapture of the Church –
Who was taken? And
Why wasn’t it reported by historians and the like?

To the first question, who was taken I would reply – the church – true members of the Church no matter where they lived.

Often we centralized the rapture of the church was including only those who were in Jerusalem and escaped the fire and judgment heaped upon it but my thought (rightly or wrong as it maybe) is that Christ came for His Church, that letter (epistles) depicting and foretelling of His arrival went out to places far outside of Jerusalem proper, and there would be no reason why some believers were left behind just because His return was focused on the geographical location of Jerusalem.

Additionally, if all believers were taken at Jerusalem the question is often asked how did this happen without anyone else (like Josephus) reporting it.

First of all, scripture says that he would come “in the clouds.” It also says (In Hebrews 9:28) who would see Him the second time He comes.

Listen. The writer says:

“So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.”

I would suggest that those who were not looking for Him did not see Him come in the clouds – and therefore missed His arrival all together.

This helps us understand the first of two follow-up questions that always seem to come with this teaching of Jesus having returned in 70 AD, which is:

“Why wasn’t this reported by those who remained behind.”

First of all, if they weren’t looking for His returning in the clouds they would not have seen it. And you can’t report what you do not observe.

Secondly, in Jerusalem (where He returned to) there was absolute chaos when the city was being destroyed and I doubt few would notice the disappearance of a few (or even a great number of) Christians.

Third, it was reported by some that the Christians (at the destruction of Jerusalem) all escaped to Pella. But this was rumored. I would alternately suggest they were all taken up.

Finally, and whether you want to believe this or not, we are a very fickle and self-absorbed people. Nature cannot stand a vacuum and so we very quickly create answers when there are none.

For a large (or small) number of people to suddenly disapper from an area cultures and communities will rationalize it all away (and such rationalizations will typically stick without much effort).

Christian futurist Hal Lindsay postulates that when the church is raptured even in this day and age all sorts of theories and reasons will pop up by those left behind that will be readily embraced and perpetuated.

If this is the case in our age I am certain it would be the case in 70 AD.

On top of all this, because nature abhors a vaccum mysteries (especially localized mysteries of a few people (real believers) disappear from the area) tend to not have a great deal of longevity or shelf life.

Take all of this together it is very reasonable to believe that the few true Christians that made up the church were taken when Christ returned from wherever they were around the globe.

The second major question was if all the real believers were taken, who was then left to carry the church forward?

I think that’s a pretty legitimate question.

And admittedly, answering it is going to contain some (more) conjecture.

Possibly God, as He has always done with every group, left a remnant to carry the Good News forward? That’s one possibility.

And I don’t believe it is out of the realm of possibility to believe that some remained behind who had either heard the Good News by believers who were taken and were born-again later OR that there were a number of actual believers who, for whatever reason – weak in the faith or in their walk – were left behind that grew into their faith as a result.

The other major question that is always brought up in the discussion of Jesus returning in 70 AD is, “Well, what then happens to us? Does this world even end?”

First of all, the scripture never, every anywhere speaks of the end of the world (kosmos).

Nowhere will we find a passage that speaks of the end of the world. The King James translated end of the world is always taken from the Greek which reads end of the age (aion) but never end of the Kosmos.

So quite frankly, we do not have any biblical support for the end of this world.

Taking this fact in hand I suppose we could say that it won’t end. It is self-generating and will continue to spin on its axis, regenerating itself through reproduced wild life and harvests and people living and dying forever and ever.

That being said I must admit that due to some biblical pictures I do see the possibility of a world (kosmos end).

Let me explain and then we will get to our text for today.

If Jesus came for His church, and it was raptured, and the end of the age happened in 70 AD, and if then the Body of Christ is composed of believers who individually experience their own respective rapture, judgment, second-coming and (spiritual) resurrection at their own respective deaths, would there ever be an end to the world upon which we live.

I could see there being no reason for God allowing the world to continue to spin – and that would be if and when the time comes that there’s not a believer left on the face of it.

Jesus said in Matthew 5:13

“Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.”

In the next verse He says:

“Ye are the light of the world.”

Both salt and light are preservers against corruption and corrosion.

In effect believers act like preservatives against the erosive elements pressing in on the world to destroy it.

In the book of Genesis we read about God looking down on Sodom and Gommorah and effectively saying – “I’ve had enough. It needs to go.”

But we read in Genesis 18 beginning at verse 23

23 And Abraham drew near (to the Lord), and said, Wilt thou also destroy the righteous with the wicked?
24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?
25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?
26 And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.
27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:
28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.
29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty’s sake.
30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.
31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty’s sake.
32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten’s sake.
33 And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

Taking all this into account, maybe the world will spin with God allowing any and all to freely come to Him but the moment no one of faith remains – boom – its done.

I mean, what would be the purpose of a world completely full of people who completely rejected God with none of them every turning to Him in the future?

Just some thoughts.
Admittedly, there is a lot of things we don’t know. But I am sure more and more will come to light as we keep the lines of thought – and our Bibles –
open.

Okay.

So after telling the readers of Hebrews to continue on in faith we have been led into the section of Hebrews dedicated to the topic of faith – which is now known as chapter 11.

And the writer begins with the all familiar definition of faith, saying:

Hebrews 11:1 “Now faith is the substance of things hoped for, the evidence of things not seen.”

Let’s talk about this definition because it is NOT that easy to wrap our minds around, is it?

Perhaps the best way to come to terms with verse one of chapter 11 is to read through some other translations of the verse.

The (ASV) says:

“Now faith is assurance of [things] hoped for, a conviction of things not seen.”

The (BBE) says:

“Now faith is the substance of things hoped for, and the sign that the things not seen are true.”

Darby said:

“Now faith is [the] substantiating of things hoped for, [the] conviction of things not seen.”

The MNT reads:
“Now faith is the title-deed of things hoped for; the putting to the proof of things not seen.”
(that doesn’t make the definition very clear does it?)

The Revised Version says:

“Now faith is the assurance of things hoped for, the conviction of things not seen.”

I don’t like this one but the TCNT says:

“Faith is the realization of things hoped for–the proof of things not seen.”

And the three literal Greek translations put Hebrews 11: 1 like this

The WEB says: Now faith is assurance of things hoped for, proof of things not seen.

The WNT says

“Now faith is a well-grounded assurance of that for which we hope, and a conviction of the reality of things which we do not see.”

And finally Young’s Literal Translation says:

“And faith is of things hoped for a confidence, of matters not seen a conviction.”

Taking all of these versions in we might say “that faith, relative to God and Man, is that man has been persuaded (in his or her mind) that a statement (from God) is true, is trustworthy, is worth believing (which means living by).

The primary idea seems to be one of trust in the statements of God, or better put, in the promises of God.

I say “the promises of God,” but when we think about it, every word of God is essentially a promise or declarative statement of truth to Man, so maybe we ought to rephrase this and say that

“Faith, relative to God and Man, is present when humankind has been persuaded in his mind that every word of God is trustworthy and true.”

The translations have put it this way:

Now faith is the
Substance (don’t like this one much)
Assurance
Substantiating
Realization
Well-grounded assurance and
Title deed

Of . . .
things hoped for
Of that which we have hope
Of that for which we hope

(almost every definition of faith includes this line that whether it be assurance of a substantiation or a realization it is “of things hoped for.”

It is coming to believe within our minds that something God has said is true and is therefore worthy of our trust, action, devotion, response, and promotion.

It is the realization that we assent to a Word from God that it is true.

Going back to the King James we read:

“Now faith is the substance of things hoped for,” and then it adds that faith is “the evidence of things not seen.”

The other translations put this last line in the King James that says:

“The evidence of things not seen” as . . .

“a conviction of things not seen.”
“the sign that the things not seen are true.”
“conviction of things not seen.”
“the putting to the proof of things not seen.”
(don’t like that one)
“the proof of things not seen.”
“a conviction of the reality of things which we do not see.”
“of matters not seen a conviction.”

Taking all of them, and Frankensteining them together, I like this amalgamation best:

“Faith is the well-grounded realization of things hoped for, a conviction that unseen things are true.”

And then adding that everytime we read things in that verse (which is twice) we realize that it is speaking of the promises or words God has spoken to us.

I have not abandoned another way of teaching faith as a substance, using the analogy that nobody on earth has every seen a honey bee with the naked eye and so one day you go out into the woods to find one.

After looking and looking you fail to actually see a honey bee but you discover honey – the sticky sweet golden substance rumored to be made by the ever elusive honey bee.

In discovering the honey you say to yourself:

Honey is the substance of bees hoped for, the evidence of bees not seen.

Translated

Honey is the substance of the promise (from God) that bees really do exist, honey is the evidence of bees (or the promises of God) that go unseen.

The writer is going to move on into this chapter and give us so many illustrations of faith that by the time we are done (even though we might wrestle a bit with verse one and the best way to articulate it best) we will know more about actual faith and what it looks like than before we began.

As a preface to these specific examples and the common threads they contain which will help us weave a definitional blanket called faith, there are some general principles relative to faith worth discussing.

In the close of the previous chapter the writer mentioned faith and said something very clearly:

“the just should live by faith.”

This line, in my opinion, acts like a razor-sharp sword that cuts decisively between those who try to approach the throne of God by other means other than faith.

Some will try to reach God through the Law (the Hebrew converts here were among those)

But Paul wrote in Galatians 3:11-12:

“that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them.”

Do we realize what this is saying! There is nothing that will justify a man in the sight of God than faith – nothing!

No obedience, no ritual, no church attendance, observance of holy living or holy health codes, no money donated . . . we CANNOT think we can go before God and offer up anything other than our faith in His Son that will justify us before Him.

Nothing.

The justified shall live (here and then will be rewarded with eternal life) by faith.
Period.

Therefore, there is nothing more valuable, nothing more important, nothing more vital in heaven or on earth that a person could obtain . . . then faith.

A bank account with a hundred trillion dollars in it or faith in Jesus Christ?

Fame, power, strength, vitality, supreme health or faith in Jesus Christ?

I mean we could even say that a man could build a hundred churches, lead millions to Christ, preach ten thousand sermons that affect all sorts of people but if He does not have faith he is NOT justified before God.

We cannot every allow ourselves to believe that we have the ability to impress or influence God to forgive us without faith in His Son – this is what the justified possess – nothing added, nothing less.

Faith.

The contextual object of the whole argument in this epistle was to keep those to whom it was addressed from apostatizing from faith in Christ by relapsing into Judaism which was established on the premise that man could be justified before God by the Law.

The means the author goes to to keep them from such apostasy was to move them to see the value of faith and faith alone – and so he goes to some great lengths now to express its historical import in the lives of the people of God.

All to show that faith, or confidence in the Divine promises, has been from Adam to Abel to Noah to Abraham . . . all the way down to every single one of us here today is faith.

Again, contextually, the reason he goes to such lengths is to show that there is power in faith to not only justify us before God but to keep us from straying from the faith.

For this reason, after everything he writes in chapter 11, citing example after example of the great people of faith, the author says in the first two verses of chapter 12:

“Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God.”

It is absolutely clear, unquestionably clear, that believers then, like believers now, must live by faith here in order to live with Christ there.

It is also abundantly clear that such faith can wane under the pressures and trials of life, and saints must choose to fortify their faith, and decide to live by it . . . or to run the risk of letting it slip . . . even to the point of potentially letting go once and for all.

SO the writer begins chapter 11 with the only definition in all of scripture of faith, saying in the King James:

“Now faith is the substance (the assurance, the confidence) of things (the promises of God) hoped for.”

The word translated substance here in Hebrews 11:1 is used three other times in the New Testament and in everyone of them it is translated confidence (2nd Corinthians 9:4, 11:17 and Hebrews 3:14)

Chrysostom, an early father of the faith wrote

“”Faith gives reality or substance to things hoped for.””

Apparently, because I read this in two different places, the Greek word that is translated to confidence is best understood as something that is placed under, (the Germans translate the term “Unterstellen” and it means “ground, basis, foundation, support.”

Because of the undergirding nature of it, because it is foundational, because it can be trusted as truly existing because upon it everything else has its stability and place, the word also (or additionally mean) “reality, substance, or existence” which is in complete contradistinction from things that are “unreal, imaginary, or deceptive.”

This is the reason the King James writers translated the Greek to substance and others translated it as confidence – both are correct.

Let me repeat what I just said for clarities sake:

The Greek word that is translated to confidence is best understood as something that is placed under, (the Germans translate the term “Unterstellen” and it means “ground, basis, foundation, support.”

Because of the undergirding nature of it, (because it is foundational, because it can be trusted as truly existing because upon it everything else has its stability and place), the word also (or additionally means) “reality, substance, or existence” which is in complete contradistinction from things that are “unreal, imaginary, or deceptive.”

This is the reason the King James writers translated the Greek to substance and others translated it as confidence – both are correct.

So maybe we can say, from all of this, that faith is that which imparts reality (to the mind of those who possess it) relative to things that are NOT seen (verses fantasy or imagination) which come not by faith buy by Man.

Faith is the undergirded substance that forms the foundation upon which we stand in our views of reality of things NOT seen.
(“faith is the substance of things not seen”).

You see, people of faith say:

God has said (this and this and this), and I trust His version of things over the things that man says. So my faith is the substantive confidence in things not seen.”

Such faith enables us to feel and act “as if” His promises were proven or it allows His promises to exert an influence over us as if we saw them ourselves and knew they were true and material and complete.

We could apply these thoughts to some things other than the promises of God when we think about it.

I have faith that there is a place called Calcutta. I trust in the promises of my geography teachers and maps and histories though I have never been there nor ever seen the place.

Because of this I speak and act as if Calcutta is real and true. My faith allows me to approach Calcutta in this matter.

We all relate to the world in this way (whether we are theists or not).

And this faith allows us to act “as if” with confidence.

An employee month in and year out takes a piece a paper to the bank and tells them to put 100.00 into his savings account.

He does not see the money – he merely trusts that it is there. For sixty years He trusts that it is there, and lives and thinks and acts accordingly.

His undergirded faith produces for him comfort, some peace, some security, and his faith even allows him to act because at seventy he retires, goes to the desert, picks out a home, and walks into his bank and says, “I would like another piece of paper that says 225,000.00 on it to give to this homeseller.”

Up to that point he has lived by stood upon a substantive platform called faith, had confidence (called faith) in “things unseen.”

The only difference between this example and faith in God is when it comes to God faith is the substance and confidence in His promises unseen.

That’s it.

And every single example the writer is going to give us in chapter 11 pays homage to those who had come before and trusted in the things (or the promises of God).

The import of faith in the Christian life is that as long as the faith continues, as long as it serves as the undergirding or the foundation of the believer it gives reality to that which is believed.

Therefore we feel and act . . . as if . . . what we have faith in is so.

This pleases God and from this explanation we can clearly see the relation to faith and action.

Actions can be taken faithlessly. And God can readily see so. It’s called religion or man-pleasing. It is faith feigned.

But when faith is the motivation behind action we not only please God, we are justified in His eyes.

All we need to do is look at Cain and Abel to see action can come, but faith was absent from one and present with the other.

Taking this to a somewhat horrifying place, Paul wrote in Romans 14:23

“ . . . for whatsoever is not of faith is sin.”

Look out!

Okay, another point about this first line, “faith is the substance of things hoped for,”

While this hope is best defined as expectation, we can never tie faith to knowledge.

In the Body we often equate our faith to knowing, and even interchange the words. It’s not so.

We do not see the things of eternity so we do not know them – we have faith they exist.

We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise.

We have not seen the resurrection at work, Jesus on the right hand of the Father, Satan and His legions, nor what hell or life eternal looks like.

There is a reason for this. To see them is to know them and to know them is to kill faith.

God wants us walking by, living by, faith.
I suppose that this was the problem of Adam and Eve partaking of the Tree of Knowledge of Good and Evil.

It was not the Tree of Hope of Good and Evil but the tree of knowledge of – which is antithetical to faith, which is what pleases God. Our willingness to trust Him at His word, for who He is, out of love and adoration.

This was all refused by Adam when he ate the fruit.

So why don’t we stop there and pick it up again next week.

Questions / comments

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