Hebrews 11-13
Hall of Fame Faith,
Hope, and Love

The author is now going to give a litany of the OT saints who demonstrated the faith that pleases God, and received the testimony from Him that they were pleasing to Him. First we need to understand what faith is, and then we'll see multiple examples of it to imitate.

Hebrews 6:11 “And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, 12 so that you will not be sluggish, but imitators of those who through faith and patience inherit the promises.”

Faith in the promises of God brings them to fruition in our lives. Faith is what stands under the things hoped for. Sub-stance (hupo-stasis) literally means “stand under.” Faith is the basis or foundation for what is built upon it but it is dynamic not static (note how it is the force that seeks to bring the promises into reality in the rest of chapter 11 of Hebrews).  Most translations misunderstand the meaning, giving some idea of confidence (in accord with Paul's usage in 2 Corinthians), but this incorrectly leads to the silly idea of faith in faith, as if just being confident or positive thinking makes things happen. Three other pieces of evidence validate this interpretation of faith being the means, agent, or vehicle of our hope: how the author used the word previously, and the two illustrations which follow. In Hebrews 1:3 Jesus is said to be the radiance of God's glory, and express image of His person/substance (hupostasis). Now obviously Jesus is not the image of God's “confidence.” He is the radiance (rays of light) that emanate from God's glory and the image/character of the underlying reality (substance) of God. The real substance or nature of God expresses itself in the form or character (marks made on a tablet by a stylus) of Christ. If there were no underlying reality, there would be no Christ. If there were no sun, there would be no rays of light. If there were no faith, there would be no realization or possession of our hope of reward. It is faith in what God has revealed, that brings into being (our frame of experiential reference) our hope which God promised to those who exercise faith.

In Hebrews 3:14 the author says that believers become partakers or sharers in the Messiah's blessings if we hold fast the beginning of our “hupostasis” firm until the end. Most versions will follow Paul's usage to translate “hupostasis” as confidence/assurance here, as well as in 11:1. But what is the beginning or starting point of realizing our expectations for the future? It's faith. So the author is telling believers to continue to believe the promises of Christ, as they had at first, so they would reap their reward/hope, unlike the Exodus generation.

In the last half of 11:1 the author uses the word usually translated “reprove” to further define faith. “Reprove” means to bring to light, or establish something. In a court of law, or in confronting sinners (Eph 5:13), one provides evidence to prove one's case (which is why some versions will poorly translate “reprove” as “proof” or “evidence”). Faith “brings to light” or makes visible the promises of God in the experience of the faithful believer.

It was by demonstrating faith in God's revelation that the ancients obtained a good report or testimony from God, which the rest of the chapter will delineate. In verse 3 the author elaborates on the nature of faith in saying that by means of faith in what God has revealed about creation we understand (see in our minds) that the worlds were framed by the world of God. We weren't there at creation when He said: “Let there be...and there was” but we understand that the word of God brought what we see into being. On the other hand, we don't see the reward God has promised, but we understand that the word of God will bring that into being, so that what is not seen (our reward) will be brought into being by what is seen (God's promises). Faith is the dynamic which brings about fulfillment of the word of God. See more on verse 6.

The author gives two examples of faith which result in being righteous and pleasing God. By faith, Abel offered a better sacrifice than Cain, and God testified that he was righteous as a result. God told Cain that if he wanted to be accepted he needed to do what was right (like Abel in offering the best to God -see comments on Genesis 4). God's testimony about Abel still continues. The implication for the original audience is that they need to offer the better sacrifice of Christ to God if they wish to have the righteousness God rewards (12:24). Enoch also received the testimony that he pleased God (because he walked with Him) and was translated (changed) as a blessing, so that he would not see death.

This is a verse worth memorizing and applying. It explains why Abel and Enoch pleased God. Without faith we can't please God (notice this is about pleasing Him for reward/glorification not believing Him for justification/forgiveness). The reason we can't please God unless we demonstrate faith is because the one who comes to God (in worship) must believe that He is (who He revealed Himself to be) and that He rewards (pays back wages) those who diligently seek Him. Or, put another way: “We can't please God unless we believe He is who He said He is, and will do what He said He'll do (reward those who diligently seek Him).” It is impossible to please God if you say there are no rewards for faithful believers. If someone doesn't know much about rewards, or isn't motivated by what God has promised, the odds are they are not very pleasing to God.

Noah believed God's revelation about the upcoming flood, and motivated by fear of God, built the ark, saving his family (and humanity). In the process he condemned the rest of the world by showing that faith and resultant obedience were possible. Thus he became an heir (inheritor) of righteousness (knowing and doing what is right in God's sight).

Abraham, the “father of faith” faithfully obeyed when God told him to go to a place not specified. He didn't know where, but he knew God said “Go,” so he went, looking for the inheritance or reward God would give him. He sojourned in the promised land, not putting down roots, because he was looking for a city which would endure, built by God (heavenly Jerusalem??). Sarah also believed God's promise of a son, and received power to conceive. Her faith brought into being God's promise of a son, because she reckoned Him faithful who had promised. She believed that God is who He said He is, and would do what He said He'd do. Abraham, Sarah, Isaac and Jacob all died still believing God for His promises, but not having obtained them on earth. They received some of the blessing (like the descendants) but not all the promises. They “saw and embraced” them from afar, recognizing that this earth isn't all there is, but there is something better coming. They made it clear that they were seeking a country of their own, not the temporal one here on earth. If they had been focused on getting just earthly blessings, they would have returned to the way they were (like the original audience would have been tempted to do), and not kept on believing God for what He had promised. As a result of demonstrating Hall of Fame Faith in believing God for His promised blessings/rewards even though they couldn't have them yet, He is proud to be called their God and has prepared that eternal city for them.

Abraham did some reckoning of his own (as did Sarah). His faith in God's promises was tested when God told him to sacrifice Isaac, the product of Sarah's faithful reckoning). He knew two pieces of revelation from God: 1) God promised that he would have grandkids from Isaac; 2) God told Him to kill Isaac. As he and Isaac went to worship (first use term in the scriptures: a response to revelation -see Genesis 22 comments), he had a lot of time to think. He reasoned or reckoned that if God was going to fulfill His promise of grandkids from Isaac, and Isaac was going to be dead as a result of Abraham obeying Him, then God was just going to have to resurrect Isaac from the dead! That's an amazing piece of logic (reckon or account is logizamenos, from which we get the English “logic”). Abraham reckoned the resurrection (and this was in the days before the Easter Bunny; no one had ever heard of such a thing)! Faith and reason are totally compatible (see the 7QUESTIONS for the argument that it is more reasonable to believe than not, and that those who don't have faith are unreasonable or irrational). In his commitment to obey God, Abraham viewed Isaac as dead and thus figuratively received Him back from the dead. By faith in God's future promises Isaac blessed both His sons concerning the future; and Jacob blessed both of Joseph's sons in accordance with the older serving younger (see comments on Genesis 48). Joseph also expressed faith in God's promises of blessing the descendants of Israel in the Promised Land, and gave instruction that his bones should be brought back there rather than honored in Egypt.

Speaking of wanting to be in the Promised Land of God rather than being honored in Egypt brings us to Moses. His parents demonstrated faith in the God of the Hebrews (even though He wasn't looking too powerful) and were not afraid to disobey the mighty Pharaoh, so they preserved Moses, seeing his value. Following in his parent's footsteps of faith, Moses refused the honor of being the only son of Pharaoh's daughter, and chose instead to suffer mistreatment with God's people than enjoy the passing pleasures of sin. How could he turn down being treated like a god in Egypt to be abused with (and by) the people of God? Another simple reckoning (different word than Abraham's logic, but same idea of objectively weighing or considering the facts -see OLB Synonyms on Strong's #2233). Moses determined that reproach or abuse for the sake of Christ was of greater value and long term benefit than all the treasures of Egypt, because He was looking ahead to his reward. Those pitifully hypocritical “saints” who consider themselves to be too pious to be motivated by reward, might want to consider that both Abraham and Moses, were very much motivated by their reward and commended by God for being so. If they insist on maintaining that they are “holier” than Abraham and Moses, they might want to give some thought to what they have done in the service of God and how pleased He is with them, because we can't please God unless we believe He rewards those who diligently seek Him (11:6). We'll talk about Jesus' motivation in the next chapter.

So with belief/faith in the fulfillment of God's promises, Moses left Egypt and endured the wrath of Pharaoh, as seeing Him who is invisible. His view of God being greater than the Bogeyman enabled Him to trust that God would take care of and reward Him. He obeyed, as did Abraham, in keeping the Passover, following God's revelation which protected the nation. By faith the entire nation passed through the Red Sea (Ex 14:31) which destroyed their enemies who tried to follow them. By faithful obedience to God's revelation the walls of Jericho fell. Rahab, a non-Israelite of dubious profession, was preserved, not perishing with the disobedient pagans (who had rejected the available revelation about God's dealings with humanity), because she not only believed, but acted upon that belief in protecting the spies.

Time and parchment fail the author to tell of how other OT characters made it into God's Hall of Fame of Faith. The first four were most unlikely candidates, but see the sermon on Truthbase.net which tells how they demonstrated the faith that pleased God. Daniel, Samuel and the prophets did some amazing things by believing what God had revealed and acting upon it. Mere mental assent to God's promises, without accompanying actions/works, doesn't reap rewards, because there is none of the diligent seeking (killing giants, dancing in furnaces, petting lions) that pleases God. People who demonstrate Hall of Fame Faith are rarely naturally strong and mighty (like the unlikely candidates in verse 32), but they become strong and mighty by their trust in and obedience to what God has promised (which opens the gates for God's grace to empower them -cf 2 Corinthians 12:9). The climax of the examples of faith is armies being caused to flee, and people being resurrected. Faith triumphs over death.

However, there is the flip side of faith that pleases God, suffering to remain loyal to Him. Instead of being delivered from torture, many died and were martyred. God didn't respond to their prayers for temporal deliverance/salvation because He has better plans for their eternal deliverance/salvation. Some, like Moses, consciously chose to refuse deliverance from torture (by burning a pinch of incense to the flag or standard of the emperor; or recanting Christ) because they wanted a better resurrection (with more glory/reward). See 1 Corinthians 15 for Paul's teaching on differing degrees of glory. This truth might cause pause for thought among those who don't think how believers live their life matters. Denying Christ in an hour of torture or days of self-indulgence doesn't result in loss of being born again, but does give us some difficult explaining to do come Judgment Day (2 Timothy 2:12; Hebrews 10:30). The abuse suffered by the choice/elect servants of God is documented throughout history. One of the contributing factors for the spread of Christianity (taking over most of the Roman Empire while Christians were being used as cat-food and candles pre AD 315) was the fact that Christians “died well.”

All these faithful believers died without having received the promise of blessings in the Kingdom (which tells us that the Kingdom isn't here and now, but yet future). The reason they didn't receive the end goal of their faith (1Pt 1:9 – the salvation of their souls/glorification), is because God has something better planned, for us (that's the author's audience, and you and me). That better plan is found in Ephesians 1 (see comments) that apart from NT saints, OT saints, should not be made perfect, as in glorified in the Kingdom by receiving their reward. This concept of perfect or being brought to completion is the final aspect of salvation, reversing the effects of the Fall. It is the goal of Jesus coming to earth, not just to give us forgiveness, but return us to pre-Fall glory. See Hebrews 2:10; 7:11,19; 10:1, (and even 10:14) in light of this. See sermon on Faith Activates God's Promises for a survey of faith and how to live by faith.

This chapter expands upon the exhortation in 10:23 to hold fast the profession of our hope of reward, without wavering in the midst of opposition and difficulty. The great group of witnesses to the benefit of demonstrating enduring faithfulness for future reward should motivate us to run to win the prize of God's pleasure (and consequent reward). Such examples should motivate us to get rid of anything that would hinder us from hearing “Well done, good and faithful servant” and avoid any sin that would entangle us so we trip. The author is not referring to a single sin (although doubt and disbelief in God's promises would rank near the top of what prevents people from receiving glory, as it did the Exodus generation), but any sin that would prevent us from reaching the end goal of our faith (glorification). You might profit from looking at yourself from Satan's perspective and think what he would use to prevent you from getting the glory he grasped at and missed. Know your weak points (power, pleasure, possessions, security, significance, safety, success, etc.), get rid of what's not helpful and shore up your defenses if you hope to succeed in the Christian life. Then run the race course God has for you (of course it would be a good idea to know what good works God has prepared for you to do - Ephesians 2:10).

As a model and motivation for endurance, look to Jesus, the captain and perfecter of your faith. The thing you should note while contemplating Him is that He was motivated by the joy that was set before Him. In 1:9 and 2:10-13, the joy of sitting at the right hand of God is enhanced by the sharing of that rule with faithful companions. The pain and suffering necessary to please the Father and receive His blessing and exaltation was something Jesus despised (to think little of) compared to the eternal glory He would enjoy.

It's worth noting that this is similar to Paul's lightly esteeming the pain and suffering he experienced in comparison to the eternal weight of glory he would receive (2 Corinthians 4:17; 1 Corinthians 9:26-27). Both Jesus and Paul were motivated by reward. When we add in Abraham and Moses (and all the other giants of the faith) who were motivated by reward, and the fact that God specifically notes that He is pleased with them because they sought their reward (and that you can't please Him unless you believe He rewards those who diligently seek Him), why would anyone be opposed to rewards? On what basis? Where are the verses? Gratitude is an acceptable motivator (although it can degenerate into trying to pay back God for your salvation), but it is not highlighted nor taught to the disciples as the basis of Christ's call to discipleship, nor in the Sermon on the Mount, nor in most of the NT. Why is there a bias against rewards? Because Satan is alive and well on planet earth feeding a corrupt oral tradition to people who don't study their Scriptures (Matthew 15:9). So consider Jesus' example, and follow it, despite the opposition Satan has planned to dishearten you (soul is put for mind, will and emotions).

Here's another truth absent from the oral tradition. Believers need to strive against sin (no "let go and let God" here). Resist to the point of shedding blood is more like it, rather than wimping out at the slightest temptation, due to lack of Spirit-led self-control. God always makes available all we need to do His will (which is our sanctification that pleases God -1 Thessalonians 4:1-3). Those who spinelessly succumb to sin have forgotten that God wants to benefit us by having us partake in His holiness through the process of discipline. The author quotes Proverbs 3:11-12 which, apart from being a good passage to show the applicability of the OT to the Christian life, is a good reminder that we need to be receptive and cooperative with God's efforts to conform us to the image of Christ. God points out our errors, and gives us negative consequences for our sin to train us to be godly 1Tim 4:7). God wants us to be holy as He is holy (1 Peter 1:16).

No discipline is naturally a joyous occasion, but afterward the results are worth it. The gain is the fruit of righteousness (which God rewards). But this is only for those who train and endure. Therefore believers need to fix their hope and move their feet in the right paths. We need to pursue peace with all (as much as it depends upon us Romans 12:18). We also need to pursue the holiness/sanctification without which no man will see the Lord. This is not justification by faith, nor some kind of “positional” state, but something to chase after with all we've got. It was Jesus who said that the blessing of the pure in heart is that they will see God. What do you think is the outcome of those whose heart is set on earthly things and have the sanctification of a slimy slug (cf comments on Ezekiel 44)? The author isn't just giving suggestions, he's making Holy Spirit inspired commands/promises. The Body of believers also has the loving responsibility to help each other do well at the judgment seat of Christ. We need to be diligently looking out for each other (this isn't just the job of elders), and weeding out any roots of bitterness (digging down to the causes) so that a lack of forgiveness won't result in dissension and defilement in the Body, a favorite tactic of the evil one. Not just corporate harmony but personal holiness is the purview of the purified. We need to help the profane people who live like worldlings rather than saints not missing out on their blessings. Those who are sexually immoral will lose their reward (no inheritance for them -1 Corinthians 5:9-11; 6:9; Ephesians 5:5). Those who exchange their eternal delight for a dumb morsel of temporary pleasure (that often causes bellyache) are dumb and deceived. Recall that Esau exchanged his birthright for a bowl of beans. Bad choice. There are some decisions that have irreversible consequences (Numbers 14) so get in the habit of choosing God's pleasure rather than your own.

The author provides another warning passage to reinforce the church's responsibility to look out for each other, so no one winds up like Esau, the firstborn who lost his inheritance. The initial audience was in danger of following his example by going back to Judaism because the path of following Christ got too difficult. A modern reader is more likely to go back to the way they were, indulging the desires of the mind and flesh (Ephesians 2:3), because following Christ does take self-denial. The author reminds his readers that they haven't come to the OT Mt. Sinai, where the OT law was given, but to something far better, to Mt. Zion, the home city of the living God. The heavenly Jerusalem was the home of angels and the general assembly of believers and the called out assembly of the firstborn who are written or enrolled in heaven. Some see the “general assembly” and the “called out assembly” as one and the same, but lexical, grammatical, and contextual evidence argues for them being two different things. The general assembly was used of a gathering of everyone in a city for a festival. The smaller “called out assembly” was just that a group called out of the general populace for a specific purpose, usually the governance of the city. This is further supported by the additional note of this group having their name written or enrolled in heaven. This list of citizens who could rule or vote was written in a book. Not everyone living in the location had this privilege. There is no definite article separating any of the items in the list beginning in verse 22, just the conjunction kai is used to separate items, so the normal expectation would be to see a differentiation between the two groups. The argument of the author is that not all will have the privilege of reigning and ruling with Christ, only those who are holy, faithful, and pleasing to Him. Esau is an example of someone who lost his privileges as firstborn, so the context supports this view of two different groups as well. The audience will stand before God, the Judge of all, with some being rewarded and others not. They are coming to the gathering of just men (justified) made perfect (glorified). They are coming to Jesus, who mediates the New Covenant and the Holy Spirit, and whose blood can cleanse the conscience so believers can serve the living God and gain God's approval (unlike Abel's offering).

Therefore, they must pay careful attention that they are receptive to God's instructions, warnings, reproofs and discipline. In the OT those who refused to obey warnings given by God through Moses on earth did not escape negative judgment; so much more those who ignore God's warnings from heaven will not escape negative judgment. The Lord's voice shook the earth in the giving of the OT law at Sinai (Exodus 19). The author quotes Haggai 2:6 to refer to the greater shaking and removal of the heavens and earth at Christ's return. The only thing that will eventually remain is the Messiah's Kingdom, ruled by the select assembly of the firstborn, the just men/women made perfect. Therefore since faithful believers are receiving a kingdom that will endure, they should draw upon God's grace/power to serve Him in a manner that pleases Him, for our God is a consuming fire, and those who don't please Him will suffer loss.

Picking up on the third aspect of the hinge in chapter 10, “considering one another to provoke to love and good deeds,” the author encourages them to do just that. Brotherly love (philos) should continue and be expanded to showing hospitality to those outside their normal circle who were probably in need of hospitality (literally philos/love of strangers) due to the persecution from the Jews and Romans. He also encourages them to remember those who are imprisoned for their faith. He warns that the marriage bonds and bed should be undefiled, which would be a temptation with the disruption of normal home life, and reminds them that God will judge the immoral. Finances would also be disrupted, so he warns them to be free from the love of money by loving God and looking to Him to meet their needs. He probably freely quotes Joshua 1:5 and Psalm 118:6 to show that God is with His servants and will help them, although the quotes could have come from a number of other sources, to show that they need to keep their focus on God for their needs rather than depending upon people, including themselves.

Verse 7 is probably not so much an exhortation to submission (as in 1 Thessalonians 5:12, and in 13:17 below) but rather a reminder to consider the words they spoke and the end result of their life of following Christ, and then imitate their faith, rather than the ritual of the Judaizers. The believers should establish their hearts with the grace of God, not temple sacrifices, nor strange teachings. NT believers have an altar which provides nourishment, namely the cross of Christ. Some see a reference to the Lord's Supper, but the grace which comes through the words of Christ are what strengthens (cf John 6:63 comments).

John 6:63 “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.”

In describing the incompatibility of continuing in both Judaism and Christianity (13:10), the author shows that Christ was rejected by the establishment and suffered outside the camp, where the bodies of the animals offered for sin were buried. The blood of those animals was carried into the holy of holies to make atonement or covering for sin. But Jesus' blood, which he earlier described as being carried into the sanctuary of heaven itself (the earthly being a mere copy) did more than cover sin, it sanctified or cleansed the beneficiaries completely. Therefore those who follow Christ should go out from Judaism to join Jesus in sharing His reproach/suffering. The temporal Jerusalem was just that (and would shortly be destroyed in AD 70). The heavenly city of which faithful believers are citizens would endure (11:10; 12:22,28). The author mentions two God pleasing sacrifices which NT believing priests should offer. The first is the sacrifice of praise, which is clarified as the fruit of lips which proclaim allegiance (or confess) His name. The Psalms are replete with examples of faithful trust in the God in the midst of adverse circumstances, followed by God's deliverance of those who trusted Him, resulting in the ascription of praise and glory to the name/reputation of the God who is our Helper. This is what should happen in praise and worship time in churches, rather than the mindless lip service to a catchy tune. Remember, worship is a response to revelation. If God has revealed Himself to be your Helper, tell others about it. If He hasn't revealed Himself to be your Helper, you really need to ask yourself why that is and do something corrective.

The second sacrifice which pleases God that a NT believer priest should offer is that of blessing believers. Doing good and sharing takes time, money, and strength, as well as denial of our desires for the benefit of others. As such, they are very Christ-like things to do. With such sacrifices (as in it costs you, sometimes painfully so) God is well pleased (and will reward those who diligently seek to please Him).

This verse has some key insights on leadership, authority, and submission. The text does not say to blindly obey, but rather uses the word for “be persuaded about.” One should be persuaded about one's leaders and then submit (line up under their authority). Submission is not in the black and white commands of Scripture, for there simple obedience is required, but submission occurs in the gray subjective areas, which sometimes are really black or white but sinning and deceived believers don't always see clearly. But what should one be persuaded about regarding their leaders? First and foremost is that they are Biblical, following what the Scriptures say. Meeting the qualifications for leadership outlined in 1Timothy 3 and Titus 1 (see list of characteristics there) would be a good checklist. Then this chapter provides a couple of items to look at as well. Back in verse 7, the leader is supposed to have spoken the word of God to you, and have a life that will be rewarded. Finally in this section, the leader is supposed to be looking out for your soul. This is not to make sure you get to heaven, Jesus has already done that, but to make sure you exchange your soul for something of eternal value. Your soul is your mind, will/values and emotions. Those can be fixed on temporal goods or eternal betters. Biblical leaders want to make sure those under their care do well at the judgment seat of Christ. So submissive believers make their job easy for them. Stupid, stubborn, wandering and wayward sheep that create havoc and discord among other sheep and demand a lot of attention do not make the shepherds job easy. When believers appear before Christ's judgment seat, those who have shepherded them will be called to give an account of how watching over them has been. If there is more grief than joy, it will not be a profitable time for the silly sheep. They will have forfeited eternal glory by being displeasing to the Chief Shepherd, and those who watch His sheep for Him. If you aren't persuaded about the Scriptural basis of the leadership where you are, talk to them. If you can't resolve things and submit where you are, find a place where you can, and make their job easy. If you can't find a place where you can submit, and the problem isn't you, consider starting a Biblical church. But first, take every effort to make where you are work.

The author asks for prayer. He knows that he has a good conscience and desires to live honorably in all things, but he wants prayer that he will see them again soon. He begins to close with a common benediction, asking that the God of the covenantal blessing of peace, who resurrected the Great Shepherd of the sheep, the Lord Jesus, make them, by means of the blood of the everlasting (of the Age) covenant, complete (equipped) in every good work to do His will, working in them what is pleasing in His sight, through the mediating grace of Jesus, to whom should be glory and honor forever.

He encourages them to bear with his brief!! word of encouragement/exhortation. Seven times he uses the noun or verb for encouragement which is a clue to His identity. The author is obviously a Levite, well trained in the OT law and sacrificial system. His theology is remarkably similar to Paul, but as discussed in 2:3 and 1:1 comments, it can't be Paul. He is a companion of Timothy, and so well known that there is no need for him to identify himself. The letter was well accepted by the church, even without a specified author, so the recipients must have known who wrote it and accepted their authority. The most likely candidate is Barnabas, the son of encouragement (Acts 4:36), whose signature is in his encouragement. If you want to believe it is someone else, please do so, since it doesn't affect the interpretation nor application of the letter. He informs them that Timothy has been released and will hopefully join him when he visits them. He closes with a greeting from the brothers at Rome and its surrounds, and a blessing of God's grace.