the appeal to the past experience of the readers, and to the general law of God's dealings, is confirmed in detail by the manifold experience of the saints.
The development of the work of Faith appears to follow an intelligible and natural plan. The writer first marks the characteristics of Faith generally (11:1) and its application to the elementary conceptions of religion (11:3; comp. 11:6). He then shews that the spiritual history of the world is a history of the victories of Faith. This is indicated by the fragmentary records of the old world (11:4-7), and more particularly by the records of the growth of the Divine Society ( hJ ejkklhsiva ). This was founded in the Faith of obedience and patience of the patriarchs (11:8-16); and built up in the Faith of sacrifice, sustained against natural judgment (11:17-22); and carried to victory by the Faith of conquest (11:23-31). The later action of Faith in the work of the people of God is indicated up to the last national conflict under the Maccabees (11:32-38); and it is then declared that all these preliminary victories of Faith await their consummation from the Faith of Christians (11:39, 40).
The contents of the chapter may therefore be thus arranged:
(1) vv. 1-2. Preliminary view of the characteristics and work of Faith.
(2) vv. 3-7. Faith as seen in the prophetic records of the old world.
(3) vv. 8-22. The Faith of the Patriarchs: (
a
) The Faith of Obedience and Patience. (
b
) The Faith of Sacrifice.
(4) vv. 23-31. The Faith of Conflict and Conquest.
(5) vv. 32-38. Faith active in national life.
(6) vv. 39, 40. Conclusion.
(1) 11:1-2. General view of the characteristics and work of Faith. The reality, the sphere, and the power of Faith are affirmed (11:1); and the religious history of mankind is appealed to generally in support of its claims (11:2).
1 Now faith is the substance of things hoped for, the test of things (objects) not seen; 2 for herein the elders had witness borne to them.
11:1.
e[. de; p. ejlp.
...
ouj blep.
]
Now faith is the substance of things
hoped for, the test of objects not seen.
Vulg.
est autem fides sperandorum substantia, rerum argumentum non parentum
(Later texts give
sperandarum
and
apparentium
): Aug.
sperantium substantia, convictio rerum quae non videntur.
The order (
e[stin de; pivsti"
) shews that the object of the writer is not to give a formal definition of Faith but to bring out characteristics of Faith which bear upon his argument. It seems to suggest the affirmation of the reality of faith as well as the nature of faith, as if it were Now faith is, and it is this....
This fulness of meaning explains the
gavr
which follows.
The copula stands similarly at the beginning of the sentence: Lk. 8:11; 2 Cor. 11:10; 1 Tim. 6:6; 1 John 1:5. (Dan. 3:17; Wisd. 15:9.)
The noun ( pivsti" ) has no article as indicating faith in its abstract conception, and not specially the Christian faith. Comp. Rom. 1:5; 3:28 (Moulton-Winer, p. 149).
In the characterisation of Faith which is given we have to consider ( a ) its object and ( b ) its office. Its object is ejlpizovmena and pravgmata ouj blepovmena : its office is to be the uJpovstasi" of the former, the e[legco" of the latter.