Great Lessons from the Hall of Faith: Hebrews Chapter 11 Analyzed

The unnamed author of Hebrews wrote his epistle to Christian Jews who were under assault for having severed their ties to the Mosaic regime.

Unquestionably, the pressure was weighing heavily on some of these saints. False teachers were alleging that Jesus was not the true Messiah. Instead, they claimed, the genuine deliverer was yet to appear. Thus, these false teachers were harassing Jewish Christians to abandon “the faith” and wait for a future true Messiah.

The writer argues with persuasive logic that Jesus was the true promised one of the Old Testament, the design of which had been to prepare the nation for the Lord’s earthly arrival. The superiority of the New Covenant over the Old is a primary theme in Hebrews’ letter.

Therefore, to abandon Christianity and return to Judaism would have devastating spiritual consequences for these Jewish Christians. As a practical matter, this book is a powerful argument against the Calvinistic heresy that a child of God cannot fall away from the faith and be lost.

The book falls into two major categories: doctrinal (1:1-10:18) and practical (10:19-13:25). In this article, our focus is primarily on chapter eleven.

The “Hall of Faith”

The eleventh chapter of Hebrews is sometimes designated as the “Biblical Hall of Fame” or the “Hall of Faith.”

After chapter ten, the sacred writer reminds these Jewish saints of the prophetic affirmation announced by the seventh-century B.C. prophet Habakkuk, who declared: “The righteous shall live by his faith” (Hab. 2:4). Troubled by negative influences, the recipients of this epistle were in grave danger of abandoning their faith and forfeiting their hope of heaven (cf. Heb. 6:4-8; 10:26-31). The inspired writer admonishes and encourages these Christians to renew their vigor for the life of faith (or faithfulness).

One method of encouraging them to achieve this goal was to remind them of those noble and determined saints of Old Testament history who, though plagued with weaknesses, ultimately persevered. We, too, can learn from history (Rom. 15:4).

For study purposes, we can divide chapter eleven into three general sections: faith defined (vv. 1-2), faith illustrated (vv. 3-38), and faith consummated (vv. 39-40). We will briefly survey these sections and then focus on the enigmatic ending that puzzles many today.

Faith Defined

The author affirms that faith is the “substance” (KJV) or “assurance” (ASV, ESV) of things hoped for, the “evidence” (KJV) or “conviction” (ASV, ESV) of things not seen. The underlying Greek term in the first instance is hypostasis, literally to “stand under.” In the Old Testament (LXX), the expression could suggest the “basis of power” (cf. Ezek. 26:11 ) or a reality that provides a firm guarantee (cf. Ruth 1:12; Psa. 39:7).

The term “conviction” (elenchos) (KJV, ASV, ESV) denotes a reasoned conclusion, but not in the subjective sense. It is a conviction based on solid, objective evidence—in this case, the revelation of God’s truth (cf. Rom. 10:17).

This evidence-based faith enables us to hope in things not yet revealed. Subjective faith alone is not sufficient to generate this kind of hope. As Lenski observed: “Truth alone justifies [one] for believing or trusting” (375). Another scholar says: “Faith stands on revelation, word, and promise of God” (Kittel, 222).

Hence, faith based on reasonable evidence is the foundation of what we hope for. Those things are not yet in view.

To support this proposition, the author further appeals to (a) the testimony and example of “the elders” (i.e., notable monuments of faith who lived in antiquity) and (b) the fact that the universe was divinely designed, “framed” (katartlzoto “to prepare for a purpose” [Danker, 526; cf. Psa. 19:1; Rom. 1:20]).

Moreover, the word of God created the universe ex nihilo (i.e., “out of nothing”). He spoke (cf. Psa. 33:6-9), and it was done! The phrase “God said” occurs ten times in Genesis 1.

Modern science claims the universe is either eternal or spontaneously created itself. There is no evidence of either. IKnownscience demonstrates both of these propositions as false by the laws of thermodynamics. Matter does not create itself (first law). Matter degenerates toward disorder; hence, it must have had a starting point (second law).

Faith Illustrated

In verses three through thirty-eight, the inspired writer discusses faith qualitatively. He deals with the faith of the patriarchs (vv. 8-22) and those involved in founding the nation of Israel (23-38). Fifteen different personalities are mentioned, from Abel, the son of Adam and Eve, to David, Israel’s greatest king, with veiled allusions to others.

The expression “by faith” occurs eighteen times in this chapter, primarily associated with action verbs. Abel “offered” a sacrifice. Noah “prepared” an ark. Abraham “obeyed” God by departing from his homeland and entering a new country. Moses “refused” his princely role in Egypt and “chose” to leave that land. He “forsook” Egypt’s treasures. Israel “passed through” the Red Sea" and later “circled” Jericho.

One issue stands out. Faith is not just a mental disposition of believing. It is trusting confidence and submissive obedience to Almighty God (see Jackson, 415-418). The world of Christendom desperately needs to learn this fundamental truth.

Faith Consumnated

The concluding two verses are the most mysterious because of the seeming obscurity of the language.

“And these all, having had witness borne to them through their faith, received not the promise, God having provided some better thing concerning us, that apart from us they should not be made perfect” (ASV).

Four facts are evident:

• Those Old Testament worthies who lived by faith had witness provided to them of a tremendous promise.
• That promise was not realized fully in their lifetime.
• Rather, something “better” than what they had was yet to arrive.
• The better thing was to be brought to “perfection” (teleioo—completion) on behalf of the two groups (patriarchs and Christians) in concert.

Exactly what was that?

Redemption

Some scholars contend that “the better” thing was the full complement of the redemptive gift provided by the death of Christ.

“God has borne witness to the faith of these Old Testament heroes, yet they died before receiving the fulfillment of the promise. They did not live to see the advent of the long-awaited Messiah or to enjoy the blessings that would flow from His ministry” (MacDonald, 198).

We must remember that the only atoning sacrifice of the pre-Christian era was animal sacrifice. As the writer of Hebrews observed earlier, “It is impossible that the blood of bulls and goats should take away sins” (Heb. 10:4). Yet, “apart from the shedding of blood,” no remission was possible (Heb. 9:22).

Thus, those animal sacrifices could not fully “make perfect” those for whom they were offered. The repetitive nature of these offerings serves as evidence for this (Heb. 10:1-2). One might, therefore, say that the sacrificial ceremonies of the Old Testament system provided pardon on a promissory basis, dependent on the death of Christ, but were not fully realized under the law (except in the sense that God’s redemptive plan was sure to be fulfilled in due time).

Paul declared: “[W]hen the fulness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem them that were under the law” (Gal. 4:4-5).

The Hebrews writer amplifies this point: “And for this cause he is the mediator of a new covenant, that a death having taken place for the redemption of the transgressions that were under the first covenant, they that have been called may receive the promise of the eternal inheritance” (Heb. 9:15).

Ultimate Glory

Though the Old Testament saints embraced a grand reward in their deaths, they would not receive the full measure of eternal glory “apart from us [Christians].”

Instead, according to the divine timetable, the entire company of the saved from all eras will achieve the goal of being perfected (i.e., completed for an intended purpose) simultaneously—not one segment apart from the other.

On the final day of earth’s history, all the righteous—past and present, living and dead—will receive their incorruptible bodies and inhabit heaven in the fullest sense of that expression (Dan. 12:2; Jn. 5:28-29; Acts 24:15).

These truths find their fulfillment in the grand conclusion outlined in Hebrews 11:39-40. Study this marvelous chapter with profit and pleasure.