NOW FAITH IS THE ASSURANCE OF THINGS HOPED FOR: Estin (3SPAI) de pistis elpizomenon (PPPNSG) hupostasis: (He 11:13; 10:22,39; Acts 20:21; 1Co 13:13; Gal 5:6; Titus 1:1; 1Pe 1:7; 2Pe 1:1) (Ps 27:13; 42:11) (He 2:3; 3:14; 2Co 9:4; 11:17) (He 6:12,18,19)

Key Word in Hebrews = Faith

Faith - 33x in 31v - Heb 4:2; 6:1, 12; 10:22, 38, 39; 11:1, 3, 4 (2x), He 11:5, 6, 7 (2x), He 11:8, 9, 11, 13, 17, 20, 21, 22, 23, 24, 27, 28, 29, 30, 31, 33, 39; 12:2; 13:7

Faithful - 6x in 6v - Heb 2:17; 3:2, 5, 6; 10:23; 11:11

Vincent observes that the writer...

has just said that “we are of faith” (Heb 10:39), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now.

Our senses may lie; God cannot (Titus 1:2). People fail; God does not (Nu 23:19). Circumstances change; God never does (Mal 3:6). So the faith described in Hebrews 11 is focused on an infinitely more dependable object than any of the day-to-day varieties of faith. Real faith, however, is a divinely implanted assurance that rises above the natural functioning of the human mind. After all, the natural man cannot see Him who is unseen (v. 27).

If we commit ourselves to Christ
And follow in His way,
He'll give us life that satisfies
With purpose for each day. --Sper

Faith (4102)(pistis) is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief  respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it.

James McConkey

“Faith is dependence upon God. And this God-dependence only begins when self-dependence ends. And self-dependence only comes to its end, with some of us, when sorrow, suffering, affliction, broken plans and hopes bring us to that place of self-helplessness and defeat. And only then do we find that we have learned the lesson of faith; to find our tiny craft of life rushing onward to a blessed victory of life and power and service undreamt of in the days of fleshly strength and self-reliance.”

J. B. Stoney

“It is a great thing to learn faith: that is, simple dependence upon God. It will comfort you much to be assured that the Lord is teaching you dependence upon Himself, and it is very remarkable that faith is necessary in everything. ‘The just shall live by faith,’ not only in your circumstances, but in everything. I believe the Lord allows many things to happen on purpose to make us feel our need of Him. The more you find Him in your sorrows or wants, the more you will be attached to Him and drawn away from this place where the sorrows are, to Him in the place where He is.” “Set your affection on things above” (see note Colossians 3:2).

John Henry Jowett says...

I LIKE the marginal rendering of the introductory sentence of this great chapter. “Faith is the giving substance to things hoped for.”

Faith converts cloudy castles into substantial homes.

Faith substantiates the unseen.

Faith sucks the energy out of splendid ideals, and incorporates it in present and immediate life.

Faith unfolds the eternal in the moment, the infinite in the trifle, the divine in the commonplace.

Faith incorporates God and man.

Yes, faith gives substance to “things hoped for,” it brings them out of the air, and gives them reality and movement in the hard and common ways of earth and time.

And faith is also “the test (see note on cognate noun elegcho) of things not seen.” By a test faith gains a conquest. By an experiment faith acquires an experience. By a great speculation faith makes a great discovery. “Try me now herewith, and prove Me!” It is an invitation to humble and sincere assumption. Try if it works! Make a hallowed experiment with the powers of grace.

Lord, incline me to make the gracious test! Let me stake my all upon the venture! Let me dare all in order that I may gain all! Let me sow bountifully, and so reap a bountiful harvest. (Daily Meditation)

Assurance (5287) (hupostasis from hupo = under + histemi = stand) is a literally a standing or setting under and thus describes a support, a confidence, a steadiness, a foundation (refers to ground on which something is built = the foundation of things for which we hope) and as used in Scripture represents a solid, unshakable confidence in God (that He Who has promised is faithful).

Stated another way hupostasis is that which underlies the apparent and which therefore is the reality, the essence or the substance. It came to denote essence, substance or the inner nature and as discussed below is used with that meaning in Hebrews 1:3 (verse notes). 

Hupostasis is a very common word from Aristotle on and was used in Greek to describe that which stands under anything such as a building, a contract, a promise. It is common in the papyri in business documents as the basis or guarantee of transactions or with the meaning of a title deed.

Hupostasis is used 19 times in the Septuagint (LXX) and 5 times in the NT...

2Cor 9:4 (3 But I have sent the brethren, that our boasting about you may not be made empty in this case, that, as I was saying, you may be prepared) 4 lest if any Macedonians come with me and find you unprepared, we (not to speak of you) should be put to shame by this confidence.

2Cor 11:17 That which I am speaking, I am not speaking as the Lord would, but as in foolishness, in this confidence of boasting.

Hebrews 1:3 And He is the radiance of His glory and the exact representation of His nature (hupostasis,  and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high;

Hebrews 3:14 For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end;

Hebrews 11:1 Now faith is the assurance of things hoped for, the conviction of things not seen.

Considering these meanings of hupostasis in Hebrews 11:1 one could paraphrase this verse as follows...

Faith is the title-deed of things hoped for.

Faith is the foundation, the quality of confidence which leads one to stand under, endure, or undertake anything.

Faith involves the most solid possible conviction, the God-given present assurance of a future reality.

Thus hupostasis has as it's etymological equivalent in English the word "substance" which describes that which stands under a thing or that which makes it what it is.

In Hebrews 1:3 the Son is such a revelation of the Father that when we see Jesus, we see what God's real being is.

Hebrews 1:3 (note) And He is the radiance of His glory and the exact representation of His nature, and upholds all things by the word of His power. When He had made purification of sins, He sat down at the right hand of the Majesty on high. (Comment: Christ is the very representation of the divine essence. The author is conveying the truth that whatever the divine essence is, Jesus is said to be its perfect expression and in so doing affirms the deity of Jesus Christ. The etymological equivalent of hupostasis in English is "substance"  or that which stands under a thing and which makes it what it is. The Son is such a revelation of the Father that when we see Jesus, we see what God's real being is.)

Robertson commenting on the use of hupostasis in Hebrews 1:3  writes that...

The word hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In  Hebrews 11:1 hupostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Heb. 1:1-4 in his controversy with Arius. (Robertson, A. Word Pictures in the New Testament)

Wuest writes that...

The word “substance” deserves careful treatment. It is hupostasis, made up of stasis “to stand,” and hupo “under,” thus “that which stands under, a foundation.” Thus it speaks of the ground on which one builds a hope. Moulton and Milligan report its use as a legal term. They say that it stands for “the whole body of documents bearing on the ownership of a person’s property, deposited in archives, and forming the evidence of ownership.” They suggest the translation, “Faith is the title-deed of things hoped for.” The Holy Spirit energized act of faith which a believer exercises in the Lord Jesus is the title-deed which God puts in his hand, guaranteeing to him the possession of the thing for which he trusted Him. In the case of this first-century Jew, his act of faith in Messiah as High Priest would be the title-deed which God would give him, guaranteeing to him the possession of the salvation for which he trusted God. Thus, he would have assurance. Vincent translates, “Faith is the assurance of things hoped for.” He says that “It is the firm grasp of faith on unseen fact.” (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)

Vincent commenting on hupostasis in Hebrews 1:3 notes that...

The primary sense of hupostasis or substance is something which stands underneath; foundation, ground of hope or confidence, and so, assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N. T., 2 Cor. 9:4; 11:17; Heb. 3:14; 11:1, signifying in every instance ground of confidence or confidence.

In LXX, it represents fifteen different words, and, in some cases, it is hard to understand its meaning, notably 1Sa 13:21. In Ruth 1:12 ("Return, my daughters! Go, for I am too old to have a husband. If I said I have hope, if I should even have a husband tonight and also bear sons"); Ps. 39:7 ("And now, Lord, for what do I wait? My hope [my ground, my foundation...for hope] is in Thee."); Ezek. 19:5, it means ground of hope: in Jdg. 6:4 ("So they would camp against them and destroy the produce of the earth as far as Gaza, and leave no sustenance [Lxx - hupostasis + zoe ~ no support or foundation of life] in Israel as well as no sheep, ox, or donkey."); Wisd. 16:21, sustenance: in Ps. 39:5 ("Behold, Thou hast made my days as handbreadths, And my lifetime [Lxx = hupostasis ~ my existence] as nothing in Thy sight, Surely every man at his best is a mere breath. Selah."); Ps 139:15, the substance or material of the human frame: in 1Sa 13:23 ("and the garrison of the Philistines"); Ezek. 26:11, an outpost or garrison: in Deut. 11:6; Job 22:20 ("and their abundance the fire has consumed"), possessions.

The theological sense, person, is later than the apostolic age. In Hebrews 1:3, substantial nature, essence. (Adapted and amplified from Vincent, M. R. Word Studies in the New Testament 4:382-383)

Things (4229) (pragma from prásso = to do, perform where suffix –ma = the result of; English = pragmatic [dealing with things in a way that is based on practical rather than theoretical considerations: practical as opposed to idealistic]; derivative words = pragmateia = affairs in 2Ti 2:4, pragmateuomai = trade, do business, put capital to work, Lu 19:13) describes that which has been done or that which happens (a happening), and thus a deed, a thing, an event, an occurrence or an accomplished fact. In this meaning pragma speaks of something in the past. When speaking of something in the present or future, pragma means that which occurs as a result of activity -- the thing being done or to be done (in secular Greek in the phrase "great undertakings", "the tasks of everyday life"), matter, business, affair.

Hoped (1679) (elpizo from elpis = hope) means to look forward w confidence to that which is good and beneficial. It means to to expect, with implication of some benefit. (See related study on the Believer's Blessed Hope). Note the present tense which speaks of a continuous action.

"Therefore (on the basis of the salvation and the "living hope" they now possessed) (to)  gird your minds for action, keep sober in spirit, fix your hope (elpizo - verb form of elpis) completely on the grace to be brought to you at the revelation of Jesus Christ." (see note 1 Peter 1:13)

THE CONVICTION OF THINGS NOT SEEN: pragmaton elegchos ou blepomenon (PPPNSG):  (He 11:7,27; Romans 8:24,25; 2Corinthians 4:18; 5:17; 1Peter 1:8)

True faith is NOT based on empirical evidence but on divine assurance, and is a gift of God (Eph 2:8-note ''faith...is the gift of God'')

Our goal as George MacDonald once said, is to "grow eyes" to see the unseen (cp 2Cor 4:18).

This verse is written in a style of Hebrew poetry (cf. Psalms), in which two parallel and nearly identical phrases are used to state the same thing ("Parallelism"). Cf. 1Peter 1:7-note—God tests our faith in the crucible.

Conviction is a firmly held belief which implies a deeper manifestation of the inward assurance. People of faith are prepared to live out their belief. If you believe truth, your behavior should manifest your belief. In other words our lives should reflect a commitment to what our minds and hearts are assured is true. We should be so sure of God's promises and blessings which are future that we behave as if those promises were already realized (see Heb 11:7, 8, 9, 10, 11, 12, 13; cf. Ro 4:17, 18, 19, 20, 21).

By Faith
Hebrews 11:1-3
by Steven Cole

It is essential for every believer to understand the nature of enduring faith. As we saw last week, there is a type of faith that does not endure trials and temptations. The seed sown on the rocky ground sprang up quickly, but it also quickly withered and died when trials hit. The seed on the thorny ground may have lasted a bit longer, but eventually it was strangled by the temptations of worries, riches, and the pleasures of this life. Neither type of faith brought forth fruit to maturity. Only the seed on the good ground bore fruit with perseverance (Luke 8:11, 12, 13, 14, 15).

That parable serves as a useful backdrop to our text last week (Heb 10:32-39), where the author urges his readers on to enduring faith. He cites Habakkuk 2:4, “But My righteous one shall live by faith, and if he shrinks back, My soul has no pleasure in him.” Then he expresses his confidence in his readers (Heb 10:39), “But we are not of those who shrink back to destruction, but of those who have faith to the preserving of the soul.” His subject is “enduring faith.” Some of his readers were in danger of shrinking back to destruction. With the threat of persecution looming over them, the He-brew believers needed to be steeled to endure the coming trials by faith. He wants them to become “imitators of those who through faith and patience inherit the promises” (Heb 6:12).

To that end, he devotes chapter 11 to an explanation and illustration of genuine faith that endures. He is not focusing on the aspect of justification by faith, as Paul does in Romans 3. Rather, his emphasis is more on the operation and outworking of justifying faith in the face of trials (John Owen, An Exposition of Hebrews [The National Foundation for Christian Education], VII:5, 7). This faith lays hold of God’s promises and the reality of the unseen world, obediently applying those realities to present trials. In 11:1-3, the author shows three things about such faith:

Faith is the means of realizing spiritual reality, of gaining God’s approval, and of understanding the origin of all that is.

Before we look at these three aspects of faith, it may be helpful to explain something about the nature of faith with reference to relationships. What I am about to say will probably sound obvious (“Duh!”). But I often see people violate this principle in their personal relationships, causing much damage.

The principle is this: Trust is essential for close personal relationships.

If you do not trust someone, you will not allow yourself to get close to that person. You will not share personal information because you are afraid that the per-son will use it in a way that damages you. You will not believe the personal information that the person shares with you, because you think, “I don’t trust this guy!”

Here is a second principle for close relationships: Truth is the basis for trust.

If someone lies to you or deceives you, you will not trust what he says or does. You will always be on guard. If you sense that the person is a hypocrite, conveying that he is something that he really is not, you will keep your distance. A lack of truth erodes trust and causes distance in relationships.

There is a third principle for close relationships: Truth must be expressed in love.

By love, I mean, “seeking the highest good of the other person.” The highest good for every person is to be con-formed to the image of Jesus Christ. This motive of love must undergird all verbal expressions of truth (Eph. 4:15). To blast a per-son may be truthful, but it is not loving. You may say, “That’s just the way I feel,” and that’s true. But you have not said it to build the other person in Christ, and so it is not loving. On the other hand, to deceive someone under the guise of love is to deny truth. Ultimately, this will undermine the relationship, because it erodes trust.

How does all of this relate to Hebrews 11? These elements of relationships also apply to our relationship with God. Faith or trust in God is at the foundation of a relationship with Him. “Without faith it is impossible to please God” (He 11:6). You are calling God a liar if you do not trust Him, and you cannot be close to a liar. Truth is the basis for trust. If you doubt the truth of God’s Word, including His promises for the future, you cannot trust Him and thus will be distant from Him.

Some of the things that God says are not easy to accept. For example, God confronts our unbelief and sin. But He always relates to us in love. When He sends difficult trials into our lives, whether persecution, the loss of our health, or the loss of a loved one, we have to trust Him, believing that He is acting in love to form Christ in us. If the enemy can get us to doubt God’s love in a time of trials, we will draw away from God and disobey His Word of truth. To draw near to God, we “must believe that He is and that He is a rewarder of those who seek Him” (He 11:6).

Understanding these principles-trust is essential for close personal relationships; truth is the basis for trust; and, truth must be expressed in love, which means, “seeking the highest good of the other person”- shows why faith (trust) is at the heart of a relationship with God.

1. Faith is the means of realizing spiritual reality (Heb 11:1).

Hebrews 11:1 has always been a difficult verse for me to get a handle on. I will seek to clarify the meaning of the verse as I understand it, but I admit that my understanding may be limited. The difficulty of the verse lies in the meaning of the words translated (NASB) as “assurance” (“being certain of,” NIV) and (NASB) “conviction” (“certain,” NIV). The KJV and NKJV translate these words as “substance” and “evidence.” The NASB and NIV under-stand the words as subjective, whereas the KJV and NKJV take them as objective.

The subjective understanding is,

“faith means being confident of what we hope for, convinced of what we do not see.”

An objective understanding is, faith means

“the reality of the goods hoped for,” (Helmut Koster, Theological Dictionary of the New Testament, ed. by Gerhard Friedrich [Eerdmans], VIII:586), “the proof of things unseen.”

The Bauer, Arndt, & Gingrich Greek-English Lexicon of the New Testament [University of Chicago Press, 2nd ed.] takes both words in an objective sense. It renders the first phrase (p. 847), “in faith things hoped for become realized” (or, “reality”). The second is (p. 249), “a proving of (or conviction about) unseen things.”

All of the patristic and medieval scholars understood the words in the objective sense, but Melanchthon advised Luther to render it, “sure confidence.” Luther’s interpretation has influenced most scholarship since the Reformation (Koster, ibid.). The Greek word, hypostasis, occurs twice in Paul in the sense of “confidence” (2Cor. 9:4; 11:17), and three times in Hebrews (He 1:3; He 3:14; and here). All scholars agree that the word is used objectively in 1:3, which states that Christ is the exact representation of God’s nature (essence, or reality).

Most scholars take the second instance (Heb. 3:14) as subjective, “hold fast the beginning of our assurance firm until the end.” But the respected Theological Dictionary of the New Testament (ibid., VII:587) argues that it does not refer there to subjective assurance, which rests within us, but to the objective reality of the faith. In this sense, the phrase is parallel to “our confession” (He 3:1) and “the confession of our hope” (He 10:23). It also argues that it has an objective sense in He 11:1: “faith is the reality of the goods hoped for.” “Faith is the reality of what is hoped for in exactly the sense in which Jesus is called the [exact representation] of the reality of the transcendent God in He 1:3” (ibid.).

Since the two halves of He 11:1 seem to be parallel, “conviction” (Greek, elenchos) would need to be taken in an objective sense, also, as “proof of things one cannot see” (ibid., VII:586). Donald Hagner puts it this way (Encountering the Book of Hebrews [Baker], p. 142):

From the examples of faith lifted up in this chapter it seems clear that what is not primarily in view is what we feel or possess-assurance, confidence-but rather, how faith substantiates, or gives substance to, what is promised, how it provides evidence of what is believed about unseen and hoped-for realities. Faith, indeed, has a way of making the future pre-sent and the unseen visible.

There is, of course, overlap between the objective and subjective senses of these words. Our faith substantiates what we hope for, thus giving us assurance that they are true. Faith proves or gives evidence for the things that we cannot see, thus giving us a conviction that these unseen things are true. I suggest this expanded paraphrase of He 11:1,

“Faith makes real in our experience the promises that God has given about the future. Faith proves to us the fact that the things we presently cannot see-God, angels, demons, heaven, hell-are very much true and real.”

In other words, faith applies the reality of God’s promises and the unseen world to life in the present, visible world.

A. W. Pink (An Exposition of Hebrews [Ephesians 4 Group], p. 652) uses the analogy of two men standing on the deck of a ship, looking in the same direction. One sees nothing, but the other man sees a distant steamer. The difference is, the first man is looking with his unaided eye, whereas the second man is looking through a telescope. Faith is the telescope that brings the future promises of God into present focus. Faith enables us to see the unseen world that the natural man cannot see.

Before we leave verse 1, let’s apply it by illustrating how faith worked in the lives of three Hebrew young men, Shadrach, Meshach, and Abed-nego (Daniel 3). The author refers to them, al-though not by name, in He 11:34 (“quenched the power of fire”). They refused to bow down to Nebuchadnezzar’s idol, which caused the offended king to threaten to throw them into the blazing furnace. Their response shows that by faith, they were making real in their present crisis the future promises of God regarding eternal life. By faith they saw the unseen God as more real than the enraged king standing in front of them, threatening to roast them alive. Their answer (Da 3:16, 17, 18) oozes with faith in the unseen God:

O Nebuchadnezzar, we do not need to give you an answer concerning this matter. If it be so, our God whom we serve is able to deliver us from the furnace of blazing fire; and He will deliver us out of your hand, O king. But even if He does not, let it be known to you, O king, that we are not going to serve your gods or worship the golden image that you have set up.” (Daniel 3:16-18 Commentary)

You may think, “That’s a great story, but what if God hadn’t delivered them? What if they had been burned to death?” The answer is, they would have died in faith and God would reward them abundantly throughout eternity in heaven. Many martyrs have died at the stake because of their faith. The Roman Catholic Church promised Jan Hus (Bio), the brave Czech martyr, safe passage to a hearing. After he arrived, they said, “We promised you safe passage here, but not a safe return.” They threw him in prison and condemned him to death because he condemned many of their corrupt practices, which were contrary to Scripture. As they burned him at the stake, he died singing! How could he do that? His faith made real in the present the future promises of God. His faith proved the reality of the unseen God as greater than the reality of the flames that burned him to death.

George Muller was another man who made God’s promises real by faith, and proved in a visible way the reality of the invisible God. He literally gave away all of his money and possessions and, by faith, founded an orphanage in Bristol, England. Eventually that orphanage grew to 2,000 children who needed food, clothing, and shelter every day. Muller had no savings accounts and he refused to make the needs of the ministry known, even to potential donors. He wanted to prove to the world that there is reality in dealing with the living God. He saw thousands of specific answers to prayer, which he carefully recorded and later published. Concerning faith, he wrote (George Mueller of Bristol by A. T. Pierson, p. 437):

It is the very time for faith to work, when sight ceases. The greater the difficulties, the easier for faith. As long as there re-main certain natural prospects, faith does not get on even as easily (if I may say so), as when all natural prospects fail.

FOR BY IT THE MEN OF OLD GAINED APPROVAL: en taute gar en taute gar emarturethesan (3PAPI) oi presbuteroi:

For (1063) (gar) introduces proof of the preceding statement regarding the nature of faith.

By it (en tautei) is more literally “in this” that is, in the sphere and exercise of faith. The preposition in introduces a construction referred to as the locative of sphere. However, in this context,, “in this,” also approaches in meaning the instrumental of means, “by means of.”

“Faith has power to see and realize the unseen, for the experience of the fathers proves it.”

Men of old (4245) (presbuteros is a comparative of présbus = an old man) refers first to older men, those with seniority but in this context is in the plural which refers to the ancients, the fathers, ancestors. And in context refers to all saints under the old covenant, a select few of whom are described to encourage us to run the race with endurance and not to shrink back to destruction but maintain a faith that preserves our soul. It was difficult to be a true believer for the first century Jew, and it is becoming more and more difficult to be a true believer for the 21st century Gentile, especially in post-Christian America! Read through these snippets and expand them by going back to read their full stories in the Old Testament. Remember that faith comes by hearing and hearing by the Word of Christ in the Old and New Testaments.

Gained approval - Literally reads “were testified to” or “had witness given about them”.

Gained approval  (3140) (martureo from mártus = witness, One Who has information or knowledge of something & hence can bring to light or confirm something; English ~ martyr) means to be a witness, to testify, to give evidence, to give testimony, to bear record, to affirm that one has seen or heard or experienced something. It means to provide information about a person or an event concerning which the speaker has direct knowledge. As used here it means to be well–testified about,  to have good witness, to be spoken well of or "applauded".

God bears witness on the behalf of these saints that they lived by faith and divine approval is granted to them. God bore witness to them that their faith gained victory for them over all obstacles.

Note martureo used 4x in Hebrew's "hall of faith" and then in Hebrews 12:1 the writer calls our attention to witnesses (martus). Where do we see the teaching about those witnesses? In Hebrews 11 not in the clouds looking down as some have supposed (note the value of reading text in context)

Hebrews 7:8 (note) And in this case mortal men receive tithes, but in that case one receives them, of whom it is witnessed that he lives on.

Hebrews 7:17 (note) For it is witnessed of Him, "THOU ART A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK."

Hebrews 10:15 (note) And the Holy Spirit also bears witness to us; for after saying,

Hebrews 11:4 (note) By faith Abel offered to God a better sacrifice than Cain, through which he obtained the testimony that he was righteous, God testifying about his gifts, and through faith, though he is dead, he still speaks.

Hebrews 11:5 (note) By faith Enoch was taken up so that he should not see death; AND HE WAS NOT FOUND BECAUSE GOD TOOK HIM UP; for he obtained the witness that before his being taken up he was pleasing to God.

Hebrews 11:39 (note)  And all these, having gained approval through their faith, did not receive what was promised

Steven Cole in his sermon on Heb 11:1-3 entitled "By Faith" writes...

“For by it the men of old gained approval.” The clear implication is that the approval comes from God, as the rest of the chapter shows (He 11:4, 5, 6, 39). The world often ridicules or despises the person who lives by faith.

The author mentions Moses (He 11:24, 25, 26), who “refused to be called the son of Pharaoh’s daughter, choosing rather to endure ill-treatment with the people of God.” He considered “the reproach of Christ greater riches than the treasures of Egypt; ….” Imagine what those in the Egyptian court must have said about Moses: “He walked away from the wealth and prestige of being the son of Pharaoh’s daughter to lead a ragtag bunch of common slaves out into the Judean wilderness! Why? Because he believes that God has called him to do it! Ha! Ha! What a loony tune!”

Why did Moses do what he did? Because “he was looking to the reward” (He 11:26). “By faith …he endured, as seeing Him who is unseen” (He 11:27). By faith Moses gained God’s approval, even though he received the world’s scorn. And it is God’s approval that counts, since He is the judge of the living and the dead!

We need to recognize that faith is not a meritorious work that we do to gain rewards from God. That would conflict with the en-tire teaching of the New Testament, that faith is simply the channel through which God’s blessings flow. Two seemingly paradoxical things are true of faith: On the one hand, it is our responsibility to believe the gospel, because God commands us to believe (Mark 1:15). On the other hand, sinners are unable to believe because of spiritual blindness (2Cor. 4:4). Saving faith comes as God’s gift, not as a human effort (Eph. 2:8, 9). Jesus is both the author and perfecter of faith (He 12:2). Good works flow from saving faith as their source and give proof of genuine faith (Eph. 2:10; Jas 2:14-26). Both faith and works come from God.

Let me apply verse 2 in two ways.