The writer of Hebrews in chapter eleven, verse six says, “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” This singular statement speaks to the necessity of faith and in particular, saving faith. Earlier in this same chapter, the writer says, “Now faith is the assurance of things hoped for, the conviction of things not seen.” (Hebrews 11: 1, ESV)just before he gives a veritable “Who’s Who” of biblical figures who are presented as ones possessing this saving faith. Consequently, tying these two verses together results in a simple but forceful view of faith that can only result from the indwelling of the Holy Spirit. Starting at verse one, it is plain to see that saving faith is not something tangible but at the very same time this type of faith does produce tangible results. Two Greek words stand at the center of a correct understanding of this verse; the word “hope” (ἐλπιζομένων, present passive participle) and the word “seen” (βλεπομένων, also a present passive participle). The English translation of these two words is well deserved; however, the grammatical construct gives added insight as the writer to the Hebrews employs an identical grammatical construct for both words as a form of emphasis. Understanding the use of the present passive participle here renders the semantic meaning of a changed nature that results in an expression of that nature in tangible means. Those who have been indwelled by the Holy Spirit become hoping ones and seeing ones which by the immediate context shows that what is hoped for and what is seen cannot be ascertained by the human senses but rather through the promise of God. Through this process of believing the word of God, the writer says, “For by it the people of old received their commendation.” Here “commendation” (ἐμαρτυρήθησαν) is an aorist passive indicative which renders the meaning that it was not their exercise of faith that brought approval but the imputation of their faith that was expressed in their commendation. To further highlight this point, the writer gives comment upon the Ex Nihlo creation from Genesis. He says in verse three, “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.” First, the writer says we “understand” (νοοῦμεν, present active indicative) or give thoughtful consideration to the truthfulness of something asserted. Obviously, the writer of Hebrews does not mean to indicate that one’s knowledge of creation is based on experiential data whether firsthand or derived. Rather, he is asserting that based upon what one has been told about the creation account, a careful mental evaluation (hence νοοῦμεν a derivative of νοῦς or mind) has been undertaken to determine the validity of the truth claim. The result of this evaluation is a “seeing” using the same Greek word and construct as verse one; “seen” (βλεπόμενον, present passive participle) that speaks not necessarily to the mental apprehension of Ex Nihlo creation as much as an expression of the concept of faith driving one to see and understand the trustworthiness of God’s revealed word even though tangible proof may not be forthcoming. Later in verse six, it is this type of faith, a trust and belief in the revealed word of God that is not based on empirical proofs but rather resides in the ontological essence of seeing what cannot be seen by physical means, that is held up as the means by which one pleases God. How does one come into possession of such a faith? It is in fact a gift of God.
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