By Faith | Hebrews 11:1-3
We must be prepared to contend for God as our Creator and all that it entails. We are not cosmic accidents that must build our own meaning in life; we are fearfully and wonderfully made. We are wonderfully made because of the special attention that the Creator placed in making humanity. We are fearfully made because of the responsibility and accountability that He has also placed upon us. Neither are we the products of an impersonal god. Our greatest hope is not to align ourselves more fully with the universe but to know our Creator and be known by Him. Such a task is rightly both wonderful and fearful.
Now faith is the assurance of things hoped for, the conviction of things not seen. For by it the people of old received their commendation. By faith we understand that the universe was created by the word of God, so that what is seen was not made out of things that are visible.
Hebrews 11:1-3 ESV
Albert Einstein once wrote:
I cannot conceive of a God who rewards and punishes his creatures, or has a will of the type of which we are conscious in ourselves. An individual who should survive his physical death is also beyond my comprehension, nor do I wish it otherwise; such notions are for the fears or absurd egoism of feeble souls. In their struggle for the ethical good, teachers of religion must have the stature to give up the doctrine of a personal God, that is, give up that source of fear and hope which in the past places such vast power in the hands of priests… The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.[1]
Although Einstein conceded the probable existence of an impersonal, transcendent deity, his emphasis upon striving only toward rational knowledge rather than “blind faith” is the materialistic philosophy that has governed modern thinking since the Enlightenment. Interestingly, Einstein did admit that not everything could be rationalized; indeed, he “considered the comprehensibility of the world to be a miracle, an eternal mystery, which atheist have no hope of explaining.”[2] Of course, if the world did come into existence purely by chance, then we have no reason whatsoever to expect it to be comprehensible and to adhere to laws of reason. Yet here it is. Somehow. Making every discovery, as Einstein says, a miracle.
Recognizing many of the inconsistencies of the materialistic worldview, it is increasingly popular to openly profess faith in the kind of impersonal deity that Einstein somewhat believed in. Taking a cue from Hinduism and Buddhism, that deity is often simply called the universe or perhaps Mother Earth, as environmentalism increasingly reveals its own religiosity. And its popularity can be seen in current trends such as the resurgence of manifesting on TikTok, which was an idea that became popular in the 2000s through The Secret. Sadly, the word of faith movement baptized manifesting and called it Christian.
Despite what some claim, there is no lack of faith today; rather, there is a great deal of it. of course, the real question is what kind of faith, and, more importantly, faith in what?
As we begin Hebrew’s magisterial chapter on faith, let us pray for the Spirit’s enlightenment to behold true faith, that by it we may behold our God.
What Is Faith? // Verse 1
So far in the sermon-letter called Hebrews, we have concluded the very great explanation at the heart of the epistle on the superior priesthood of Jesus. From that extended and essential teaching, the author gave us three commands: draw near to God, hold fast our confession, and stir up one another to love and good works. He then proceeded to stir us up first with a stern and sober warning followed by a rousing word of comfort and encouragement. In that word, the author sought to strengthen his readers for endurance in the faith by setting their eyes backward onto their previous faithfulness under affliction and forward onto the blessed hope of Christ’s return to “save those who eagerly wait for him” (9:28). Our previous text concluded with a citation from Habakkuk 2:3-4, which spoke of God’s righteous ones who live by faith and also those who shrink back in fear and are destroyed. The final verse rings like a coach’s speech before a big game: “But we are not those who shrink back and are destroyed, but of those who have faith and preserve their souls” (10:39).
That great rallying cry flows directly into chapter 11, which is one of the most beloved passages of Scripture. Often called the Hall of Faith, the author will take us through several examples of Old Testament saints who did not shrink back from the task that God set before them; rather, they had faith and preserved their souls. They each held fast to God’s great promise, even they did not receive those promises in their lifetimes. They drew near to God by faith and walked in obedience to Him, despite the unbelief of the world around them. Yet these great examples of persevering faith properly begin in verse 4. Here in these first three verses, the author establishes for us what faith is (v. 1), why it is vital (v. 2), and where it must begin (v. 3).
Now faith is the assurance of things hoped for, the conviction of things not seen.
This first verse is often set forth as the biblical definition of faith, and it certainly is. However, we should take care to note that this is not an exhaustive definition of faith. The author is not giving us a dictionary definition; he is giving us a definition in motion with the flow of his argument. A more exhaustive definition of faith might be what we read in Question 21 of the Heidelberg Catechism:
Q. What is true faith?
A. It is not only a certain knowledge, whereby I hold for truth all that God has revealed to us in His Word; but also an hearty trust, which the Holy Spirit works in me by the gospel, that not only to others, but to me also, forgiveness of sins, everlasting righteousness, and salvation, are freely given by God, merely of grace, only for the sake of Christ’s merits.
The verse before certainly matches that definition, yet notice that the author of Hebrews clearly desires to emphasize that faith is what is not yet present or visible. Indeed, there are two clauses in this verse that both flow from the opening words ‘Now faith is…” Thus, we are meant to understand this verse as saying to us: “now faith is the assurance of things hoped for, and faith is the conviction of things not seen.” The first is temporal faith, and the second is spatial faith.
The author has repeatedly emphasized the unseen reality of Christ’s present rule over all creation at the right hand of the Father until His enemies are made a footstool for His feet. Although Stephen and John were privileged to be given a supernatural vision of the reigning Christ, they are as exceptional as Enoch was with death, and none of us should expect to receive such a sight. Instead, it is a present reality that is as invisible to us as the angels that are undoubtedly worshiping alongside us this morning.
As the Heidelberg noted, the forgiveness of our sins must also be received by faith. Although there are outward fruits of having such a faith and baptism is a visible symbol of our forgiveness in Christ, our salvation fundamentally comes through hearing the word of the gospel and trusting truly in Christ’s once for all sacrifice to pay the debt of our sins. The gospel must be heard, not seen.
As we noted last week, the return of Christ is the most essential thing for which we hope. Faith is required to place our assurance in that glorious Day that will arrive at a time known only to God. Yet upon that Day, we also have a multitude of hopes attached. We have hope in the resurrection of our physical bodies yet in a glorified state that will be incapable of sinning any longer. We have hope in God’s judgment of the wicked, of His execution of vengeance upon all who continued in their rebellion against Him. We have hope in the creation of a new heavens and a new earth, in which God Himself will dwell forevermore in visible midst of His people. Indeed, we have hope in the beatific vision, that we will see our Lord face to face, and, in that sight, all sad things will come untrue.
Both future promises and present invisibilities require faith since they lie beyond the material realm. However, notice that the author’s point is most certainly not that faith is a blind leap into the dark. As Hughes writes, “True faith is neither brainless nor a sentimental feeling. It is a solid conviction resting on God’s words that makes the future present and the invisible seen.”[3] Indeed, faith is the instrument by which we latch ourselves onto truths that are larger than our own empirical experience. As Dennis Johnson notes:
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 reality of faith and could perhaps be translated, “Faith is the reality [substance] of things hoped for, the evidence that proves things unseen” (cff. KJV, NKJV)… 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 are still future; 11:7; cf. Rom. 8:24).[4]
-
An Overlooked Cause of Rome’s Decline
Americans should absolutely continue to work for the (non-coercive) betterment of men, but they should be under no illusions that this work can provide an impregnable bulwark against their society’s decline and collapse. For, as history shows, the collapse of America is a certainty. Much less certain is when and why it will happen.
There’s a general feeling out there that America is in decline.
This feeling has been accompanied by numerous comparisons between modern America and what has become the famous prototype of all societal decline: Ancient Rome.
When we hear about the causes of Rome’s decline, we’re usually treated to a list of human causes: moral vice, a corrupt government bureaucracy, class struggle, oppressive taxation, a debased currency, and costly wars.
Man has a tendency to focus on the human causes of societal decline—some of which are authentic contributors—out of a belief that his own society’s collapse can be delayed by reversing course on similar policies. Thus, today, some assume that if America would experience a great moral awakening, or if she would adopt more equitable tax policies, then perhaps she could hold off the “barbarian hordes” for a few more centuries.
But societies do not decline solely as a result of lax morals and poor political decision-making. There are usually external causes, too, that are beyond the scope of human control and ingenuity.
For instance, a significant and often overlooked cause of Rome’s decline was the epidemic—thought to be smallpox—that afflicted the empire from 165-180 A.D. This epidemic is known as the “Antonine Plague.”
Read More -
Christian, When Persecution Comes: Embrace It
Even in your worst suffering, even in your darkest valley, even in the most agonizing persecution, you can rejoice and be glad because God is with you, because God is accomplishing his purposes, because this light and momentary affliction—even if it leads all the way to death—is preparing you for an eternal weight of glory that is far beyond all comparison. And so expect to be persecuted; when it appears to have come, honestly evaluate your persecution; and if you are convinced this is, indeed, suffering for righteousness’ sake, then embrace your persecution as a means through which God is at work for the furthering of his kingdom, the good of his people, and the glory of his name. And rejoice that you have been counted worthy to suffer dishonor, or even death, for his sake.
The Christian faith is counterintuitive in any number of ways, but perhaps none so much as in its perspective on suffering and, particularly, its perspective on suffering persecution. We may see this most clearly in the actions of the apostles who, after being imprisoned and beaten, “left the presence of the council rejoicing that they were counted worthy to suffer dishonor for the name” (Acts 5:41).
Of course they must not have been surprised to suffer persecution because, as I’ve pointed out in a couple of recent articles, Jesus had told them to expect it and evaluate it. But he did more than that, and he does more than that to us. Jesus tells us to embrace persecution—to embrace it as his will.
I thought of softening “embrace” to “endure.” It’s certainly true that we need to face persecution with patience and perseverance. But Jesus seems to calls us to even more than this. He says we should go so far as to embrace persecution. That’s not to say we should never pray for it to be lifted, or that we should never flee from it, or that we should never turn to the courts where we can appeal for justice, for these may all be good and honorable actions to take. But it does mean that as long as we face true persecution, we should rejoice in it. Jesus says “blessed (or happy) are those who are persecuted for righteousness’ sake.” He says even to “rejoice and be glad” in persecution. (Matthew 5:10-12).
Is this really possible? Is this really reasonable? It is! It is because we know that our God is sovereign and that nothing happens apart from his plan, which means that in some way our suffering is God’s will. It’s not a mistake. It’s not meaningless. It’s not nothing. It’s an opportunity to respond to God’s sovereignty with hope, with trust, and with godly character. It’s an opportunity to shine God’s light in the midst of darkness.
6 Reasons to Rejoice in Persecution
We need to consider: How is it possible to rejoice even during something as painful as persecution? Let me offer six reasons you can rejoice and be glad even when persecuted.
The first is this: persecution proves your citizenship. You are a follower of a Savior who was persecuted. Even though he lived a life that was perfect and unblemished, still the religious authorities, the civil authorities, and the common people all turned against him and put him to death. If that was his story, why wouldn’t it be yours? He told you it would be yours. He said, “Take up your cross and follow me.” We should expect to suffer like our Savior suffered. In that way persecution is proof of your citizenship in his kingdom, proof of your alignment with Jesus.
And then there’s this: persecution displays your faith. Passing through the test of persecution proves the validity and the strength of your faith. You’ll never know how strong your arms are until you have to lift something heavy, and you’ll never know what your faith is made of until it is put to the test. James says “Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life” (James 1:12). Many fall away when their faith is tested; but those who truly love the Lord will persevere and emerge with their faith tested, proven, strengthened. They can rejoice!
Also, persecution shapes your character. In Romans 5 Paul says, “we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope” (Romans 5:3-4). It takes tremendous heat and pressure to form a diamond deep in the ground and it takes suffering and even persecution to form Christian character deep in your heart.
Read More
Related Posts: -
Sin, Sorrow, and the Joy of Christmas
Though sorrow may still be a part of living in this fallen world, you can have joy in the knowledge that any sins over which you mourn, and any sorrows you face, have been conquered by the child who was born in the manger: Jesus Christ the Lord.
The lights glow softly, the Christmas music plays, and wondrous thoughts of the birth of our Savior fill our minds. What a blessing it is for the believer who still finds childlike joy at this time of year. Being “grown-up” is a bit over-rated because being “grown-up,” according to the world, usually entails a constant stiff upper lip and a cynical heart. There are times to be stout, conceal your emotion, and be a bit guarded, but these virtues can be turned into vices too often. Just as there is a time to be immovable, there is also a time to be moved. Some events should stir our hearts and move us in childlike wonder, and the birth of Jesus is one of those moments, especially when we consider it in light of the curse of sin and the resulting pain of childbirth.
Sin is our greatest enemy, and it has been ever since the fall. In our natural condition, with hard hearts, we are the makers of our own demise. We despise what is good, and we love that which will hurt us; we are prone to our own destruction. Worse, we are continually heaping upon ourselves the wrath of a holy and just God who will not let any sin go unpunished. The thought of such things should cause us to tremble.
If this were where the story ended, there would be no hope for any of us, but as we know, in the garden after the fall, God promised that He was going to provide a seed who would be the remedy for our sin (Gen 3:15). What is often missed is that right after this promise, He also pronounced a curse upon mankind for their sinful act of rebellion. One aspect of that curse was that God Himself would cause children to be brought forth in sorrow (Gen. 3:16). Why would God do such a thing after such an incredible promise? Of all the female creatures upon this earth, it seems that humans have the greatest sorrow during childbirth, but this sorrow is not without hope.
Read More
