Hebrews 11:1–7

11:1 Most translations present this verse as describing the subjective experience of faith as “assurance” and “conviction.” The Greek terms chosen by our author focus instead on the objective realities of faith and could perhaps be translated, “Faith is the reality [substance] of things hoped for, the evidence that proves things unseen” (cf. KJV, NKJV). The Greek noun (hypostasis) represented by “assurance” (ESV, RSV, NRSV, NIV, NASB) earlier described the Son as the “exact imprint of [God’s] nature” (1:3). In 3:14 it may include a subjective sense (ESV “our original confidence”), though even there “the beginning of the substantial reality in which our faith rests” (AT) is preferable. Elsewhere our author uses “confidence” (parrēsia; 10:19, 35) and “full assurance” (plērophoria; 10:22) to express subjective assurance. Here he has chosen “reality/substance” and paired it with a term that refers to a legal argument substantiated by evidence (elenchos; Job 13:6; 16:21; 23:7 LXX). Faith goes beyond our internal attitudes to put us in touch with realities that are “not seen” (because they transcend the material universe; Heb. 11:3) but are “hoped for” (because they are still future; 11:7; cf. Rom. 8:24). One commentator translates this verse, “Now faith celebrates the objective reality [of the blessings] for which we hope, the demonstration of events as yet unseen.”¹

11:2 By means of faith, OT figures “received their commendation” from God. Here the ESV uses “commendation” and “commend” to represent the Greek verb martyreō (11:2, 4, 5, 39). Hebrews has introduced biblical quotations and allusions as “testimony” or “witness” (martyreō) borne by God (7:8, 17; 10:5; cf. 2:5). God has taken the witness stand to testify on behalf of OT believers, that they were righteous and pleasing to him, and his testimony is recorded in the OT narrative. Though repudiated and oppressed by human opponents (11:24–26, 36–38), “all these” were nevertheless “commended through their faith” by God’s testimony in the OT (v. 39). As God bears witness on their behalf in Scripture, so they constitute a “great cloud of witnesses” on his behalf, testifying to his faithfulness (12:1; cf. 11:4, 13–14, 35).

11:3 Although our preacher will emphasize faith’s forward-looking focus, he begins his biblical history of faith in the remote past, with the creation of the universe, which no human eye saw. By faith we understand from Genesis that “the ages” (the temporally tinged term tous aiōnas, from 1:2) were created by the word of God. In Genesis 1 the repeated refrain “And God said” brings creatures into existence and arranges them in order (vv. 3, 6, 9, 11, 14, 20, 24, 26). This spoken word of God is not visible, yet its product—the material universe—can be seen. So God’s unseen reality and power transcend all that our eyes behold (cf. Heb. 8:5). Faith, as the evidence that demonstrates the existence of “things not seen” (11:1), puts us in touch with eternal reality that precedes, gives rise to, sustains, and will outlast the heavens and earth that present themselves to our eyes (1:10–12; 12:26–28).

11:4 Abel’s sacrifice “of the firstborn of his flock and of their fat portions” was better than the offering presented by Cain, his brother (Gen. 4:1–16). Genesis 4:4–5 states that the Lord “had regard for” Abel and his gifts but not for Cain’s. Our author restates the meaning of Moses’ narrative in terms of Habakkuk 2:3–4: by accepting Abel’s offering, God “bore witness” (martyreō) on behalf of Abel, affirming that he was “righteous” (cf. also Matt. 23:35; 1 John 3:12). This shows that Abel was acting in “faith,” since “my righteous one shall live by faith” (Heb. 10:38).

Yet Abel’s story illustrates not only God-pleasing faith but also untimely, violent death. Our author’s brief “though he died” invites recollection of the circumstances of Abel’s death: he was murdered by his envious brother. Cain could not hide his crime from the divine judge: “The voice of your brother’s blood is crying to me from the ground” (Gen. 4:10). At that moment Abel, though dead, nonetheless spoke, crying out for just retribution (cf. Rev. 6:9–10). Our preacher will later contrast the justice-demanding outcry of Abel’s blood with the compassionate appeal for forgiveness uttered by Jesus’ blood on our behalf (Heb. 12:24). But Abel, though dead, also affirms God’s faithfulness.

As the first of many who “died in faith, not having received the things promised” (11:13), Abel heads the chorus of witnesses who speak from Scripture’s pages, testifying that the God who promises is faithful (v. 11), even as their blood is shed (vv. 35–37). Abel is among the “spirits of the righteous made perfect,” assembled to worship in the heavenly Jerusalem (12:23). These faithful sufferers of old set the pace for those who hear this sermon-letter now, whose struggle against sin has not yet reached the point of bloodshed (12:4). The ancients were privileged to serve as “previews” of faith’s founder and perfecter, Jesus, who endured execution on the cross for his people (12:2).

11:5–6 Enoch’s experience was the counterpoint to Abel’s: he did “not see death, and he was not found, because God had taken him.” Our author follows the lead of the LXX, which interpreted the Hebrew metaphor “walked with God” (twice in Gen. 5:21–24) as “was well-pleasing to God.” This description shows that Enoch fit Habakkuk’s description of the righteous one who lives by faith (Hab. 2:4; cf. Heb. 10:37–38). Since God’s soul “has no pleasure” in anyone who pulls back in unbelief (10:38), the opposite is true of one with persevering faith: God “has pleasure” in such a believer. Even though the Genesis accounts of Abel and Enoch do not contain the word “faith,” reading their stories through the lens of Habakkuk 2:3–4 makes their faith visible. By faith Enoch pleased God during his earthly life, and so “he was not found, because God had taken him” (paraphrasing Gen. 5:24 LXX).

The inference that Enoch lived by faith comes not only from the link between human faith and God’s pleasure in the Habakkuk citation but also from a further consideration: the only way to draw near to God to receive his blessing is to approach him in faith, believing (a) that he exists and (b) that, to those who seek him, he becomes a rewarder (Heb. 11:6). “Reward” (10:35; 11:26) is one of several ways that Hebrews describes the object of believers’ hope—their inheritance (1:14; 6:12, 17; 9:15; 11:8–9) in the heavenly homeland and city of God (11:10, 16; 13:14).

These first two “heroes” of faith stand at the extremes that their successors would experience: violent death (martyrdom), on the one hand, and a rare anticipation of resurrection life, on the other. This OT history of faith will close with a catalogue that transitions from a series of visible victories in life (11:33–35a) to a litany of hardships and death, endured in anticipation of a better resurrection to come (11:35b–38).

11:7 The last account of faith in pre-patriarchal history is that of Noah (Genesis 6–9). Moses’ narrative facilitates the link between Noah and faith, testifying that “Noah was a righteous man, blameless in his generation. Noah walked with God” (Gen. 6:9). The LXX paraphrases this last Hebrew phrase as “Noah was pleasing [euaresteō] to God.” Noah was, therefore, a righteous man who lived by faith. His living by faith is what we must see: when “warned by God concerning events as yet unseen”—namely, an impending life-destroying flood (Gen. 6:13–21)—Noah’s faith and “reverent fear” (Heb. 11:7) were exercised in action. He built an ark just as God commanded (Gen. 6:22). Faith’s forward focus is seen here as the coming flood is characterized as “not yet seen” (AT).

The outcomes of Noah’s proactive faith were the salvation of his household and the condemnation of the rebellious world (Gen. 6:5–8; 7:7, 23; 1 Pet. 3:20; 2 Pet. 2:5). Our preacher will comment that the “world was not worthy” of the persecuted people of faith (Heb. 11:38), urging his hearers to welcome the exclusion they themselves may suffer in union with Christ (11:24–26; 13:12–13). Noah had already received God’s favor before he built the ark (Gen. 6:8). When his faith was tested and shown to be genuine, Noah “became an heir of the righteousness that comes by faith.”