Living By Faith

Introduction

Hebrews 11 is a well-known passage in the New Testament, known for its description and examples of faith. In this chapter, the author of Hebrews “surveys the great believers of the Old Testament,”[1] including Abel, Enoch, Noah, Abraham, Sara, Isaac, Jacob, Joseph, Moses, Rahab, Gedeon, Barak, Samson, Jephthah, David, and Samuel. From a Latter-day Saint perspective, Hebrews 11 is an inspired work containing many parallels to Ether 12. If given a preference, most Latter-day Saints would likely turn to Ether 12 due to their familiarity with Book of Mormon heroes. However, when the context and stories of Hebrews 11 is understood, it stands as a comparable and powerful companion to Ether 12. In my exegetical analysis of Hebrews 11:1–40, I will provide a contextual, formal, and detailed analysis, followed by a synthesis and theological reflection. The contextual analysis section will include both historical and literary contexts. I will demonstrate that Hebrews 11 was written to inspire second-generation Jewish converts to Christianity to the deep roots of faith planted by their ancestors. This chapter can also inspire the modern reader of the blessings that come from living by faith.

Contextual Analysis

The book of Hebrews is traditionally referred to as “The Epistle of Paul the Apostle to the Hebrews.”[2] In the Christian canon, Hebrews is placed as the last of the Pauline epistles. However, most biblical scholars believe that Paul did not actually write Hebrews.[3] To understand the message of Hebrews 11 more fully, it is important to consider the historical and literary contexts of the text.

Historical Context

Due to its lack of an authorial signature and other substantive evidence, it is impossible to definitively identify the author of Hebrews. Burge and Green outline the reasons why Paul was likely not the writer:

"The arguments against Pauline authorship are strong, however. Paul always includes his name in his compositions, but the author of this book does not identify himself. The style of the book is different from that of Paul. The author notes that he is dependent on the testimony of first-generation followers of Christ (Heb. 2:3–4), something that Paul denies (Gal. 1:11–17; 1 Cor. 15:3–10). The central theme of Jesus’s high priesthood never appears in Paul’s known writings. On the other hand, Paul commonly refers to the Lord as “Christ Jesus,” and he repeatedly talks about Jesus’s resurrection. Hebrews, however, never utilizes this title and only once refers to Jesus’s resurrection (13:20). The most certain thing we can say about authorship is that Paul did not write the book."[4]

As Gerald F. Hawthorne further explains, “Every other letter of [Paul’s] not only bears his name but contains personal greetings to his readers, and includes a complimentary paragraph about them. Hebrews, however, contains none of these characteristic Pauline features.”[5] Latter-day Saint church leaders differ in their opinion of the authorship of Hebrews, with some asserting Paul’s hand in the work and others taking a neutral position and referring only to “the author of Hebrews.”[6] In one of Joseph Smith’s epistles, which was later canonized and became section 128 of the Doctrine and Covenants, he credits Paul as the source in Hebrews 11:40.

Although the author of Hebrews is ultimately unknown, there are a few things that can be deduced from the text. Burge and Green explain these inferences:

"We know, however, that the author was a second-generation Christian who had heard eye-witness testimony about the Lord Jesus (Heb. 2:3). He was part of the Pauline circle, which included Timothy (13:23). The person had a deep knowledge of the Old Testament but was entirely dependent on the Septuagint. He was well versed in rhetoric and likely in Greek philosophical thought. The book is a marvel of persuasive power. Given this and the fact that he is deeply versed in Jewish literature and practice, the author is most likely a Hellenistic Jewish Christian."[7]

Biblical scholar Alister McGrath suggests that “the two people who are most likely to have written the work are Barnabas and Apollos, both of whom would have had the deep familiarity with the Old Testament and the excellent command of the Greek language which this book demonstrates.”[8]

Various details throughout the book of Hebrews provide clues that can assist the careful reader in getting a sense of the historical context. For example, in Hebrews 13:23, the author mentions how “our brother Timothy is set at liberty.”[9] Mary Rose D’Angelo explains, “The reference to Timothy in the letter closing (13:23) may mean that the author is from the circle of Paul, that the letter closing is a pseudepigraphical attempt to claim Paul or someone in his circle as author, or that there was more than one Timothy.”[10] It seems that the most probable interpretation is that the author was a close associate of Paul and Timothy.

Hebrews begins, “Long ago God spoke to our ancestors in many and various ways by the prophets, but in these last days he has spoken to us by a Son” (Heb 1:1–2 NRSV). This suggests that the author and audience were “all or almost entirely Jewish converts to Jesus, the Messiah.”[11] Indeed, the author and recipients of Hebrews are “of them that believe” (Heb 10:39). These verses provide textual evidence that the original audience was Jewish converts to Christianity.

In Hebrews 8:4, it mentions “priests that offer gifts according to the law.” Since Hebrews “never mentions the destruction of Jerusalem and of the temple by the Romans in the war of 66–73…some scholars…indicat[e] a date before 70 (the year of the destruction); others…suggest that Hebrews was late enough to make the fall of the temple irrelevant.”[12] Hebrews 9:6–10 and 10:1–2 also seem to suggest that temple sacrifices and ordinances were still being performed.

As Burge and Green explain, "If indeed they were still being offered, we could safely date the book to a time before the destruction of the temple by the Romans in AD 70. In this case, a date of composition in the 60s is highly likely. On the other hand, Hebrews is interested in the tabernacle and not the temple, so the note about sacrifices may not be a strong marker of the date as some suggest. Indeed, the repeated emphasis on the replacement of the Jewish sacrificial system may point to a date later than AD 70. The best we can say is that the book may have been written in the 60s or possibly in the 70s through the 80s."[13]

At the conclusion of Hebrews, the author states, “Those from Italy send you greetings” (Heb 13:24 NRSV). There are two primary ways of interpreting this phrase. The first is that the author is writing from Italy, and the second is that the author is with individuals from Italy and is writing back to Italy.[14] Since the audience is not specifically named, it makes it difficult to accurately interpret the phrase “from Italy” (Heb 13:24 NRSV). As mentioned, the phrase “those from Italy” in Hebrews 13:24 can suggest “that the author’s companions are saluting friends at home. This fact, plus the early attestation of Hebrews by Clement of Rome, points to a destination in Rome, where Christians continued to speak Greek until well into the second century.”[15]

Since Clement of Rome quotes Hebrews in 1 Clement, Hebrews was likely written in the first century. As Burge and Green explain, “Since Clement of Rome cited the book at the end of the first century AD, Hebrews could not have been penned later than the 90s."[16] Hebrews 2:3 also makes it clear that the audience is not first-generation Christians. The author explains that the gospel “at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him” (Heb 2:3). These second-generation believers have been Christians for some time, since the author alludes to the history of their conversion and faithfulness: “call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions” (Heb 10:32). These afflictions or sufferings included “sometimes being publicly exposed to abuse and persecution, and sometimes being partners with those so treated” (Heb 10:33 NRSV). Their afflictions also included “the plundering of [their] possessions” (Heb 10:34 NRSV). “They had not, however, come to the point of shedding blood for their faith (12:4).”[17] The author implores, “Cast not away therefore your confidence, which hath great recompence of reward” (Heb 10:35). He is encouraging the Jewish converts to Christianity to continue to be faithful and warning them not to apostatize.

Literary Context

The author of Hebrews describes its contents as “the word of exhortation” (Heb 13:22). “Although classed with the letters of the New Testament, Hebrews is really an extended sermon… Hebrews does, however, end like a letter (13.19–25), and the final paragraphs suggest that the homily was sent to a distant congregation.”[18] Hebrews 11 falls toward the end of the thirteen chapters, and is preceded and proceeded by mentions of Jesus and his atoning sacrifice. Hebrews 10:10 explains how “we are sanctified through the offering of the body of Jesus Christ.” Hebrews 12:2 describes “Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. It is clear that the faith mentioned in Hebrews 11 is rooted in Jesus Christ, the Messiah.

The book of Hebrews contains deliberate and skilled use of rhetoric. Concerning the literary style of Hebrews, Harold W. Attridge explains, "The Greek of Hebrews is among the most sophisticated in the NT, involving a broad vocabulary knit into complex sentences and balanced, sometimes rhythmic cadences. The author also uses all the devices of contemporary orators to embellish the argument, though many of these effects, such as the repetition of similar sounds, cannot be reproduced in translation. Imagery from various spheres of activity, including education (5.12–14; 12.7–11), agriculture (6.7–8; 12.11), seafaring (6.19), and athletics (5.14; 12.1–3), illustrates the argument. The author delights in teasing out the meaning of individual words (3.1–6; 9.15–17). All of this serves the sermon’s goal of reflection on the One through whom God has definitively spoken (1.1–2)."[19]

The author of Hebrews was very well-versed in the Old Testament and was a skilled and detail-oriented writer.

Formal Analysis

Hebrews 11:1–3 includes a brief definition and short descriptions of faith. In the verses that follow Hebrews 11:1–3, “the author presents the people of faith throughout the history of Israel to serve as examples for his readers to emulate.”[20] Verses 4–7 discuss “those great heroes who lived before the flood.”[21] Noah is included in verse 7 as the last prophet in this set of believers. “Next in order as witnesses to faith were the patriarchs extending from Abraham down to Joseph” in verses 8–22.[22] In verses 13–16, the author pauses in the middle “to summarize what he has been saying.”[23] Verses 23–28 discuss Moses and his faith. In verses 29–38, “the writer briefly touches on the faith of those from the Exodus to Maccabean times.”[24] Verses 39 and 40 conclude the chapter by summarizing the believers of old and turning the attention back to the audience of the author of Hebrews.

Detailed Analysis

The definition of faith in Hebrews 11:1 does not constitute a complete, nuanced description of faith. “Rather, the writer is calling attention to some significant features of faith. Then he proceeds to show how faith works out in practice.”[25] The author writes, “faith is the substance of things hoped for, the evidence of things not seen.” This statement can be confusing because there are several different ways of interpreting it. The word “substance” in the KJV was replaced by the word “assurance” in Joseph Smith’s translation (JST, Heb 11:1). However, “assurance” is also one meaning of the original Greek, and the NRSV renders it “assurance” as well.

Verses 2 and 39 seem to represent an inclusio, since they both mention how the ancients “obtained a good report” (Heb 11:2). After listing all the examples of Old Testament believers, verse 39 adds that they “obtained a good report through faith” (italics added). The entire chapter is focused on faith, but verses 2 and 39 specifically serve as bookends for numerous examples of faith in action. Verse 40 makes the connection between “they,” referring to the Old Testament believers, and “us,” the believers to whom the author of Hebrews is writing. This directs the epistle or sermon back to the intended audience, and the exhortations and invitations turn toward them, starting in Hebrews 12:1. This verse summarizes the previous chapter by explaining how they are “compassed about with so great a cloud of witnesses.” Truly, this “cloud of witnesses” would have been an inspiring reminder to the saints who were striving to remain faithful despite persecution and other sufferings.

Verse 40 also contains a significant revision by Joseph Smith. “God having provided some better thing for us, that they without us should not be made perfect,” was changed to “God having provided some better things for them through their sufferings, for without sufferings they could not be made perfect” (JST, Heb 11:40). Interestingly, the former rendering of this verse seems to match more closely with the verses in Doctrine and Covenants 128. Verse 15 reads, “For their salvation is necessary and essential to our salvation, as Paul says concerning the fathers––that they without us cannot be made perfect––neither can we without our dead be made perfect.” Verse 18 reads, “For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also.”

Synthesis

In my exegetical analysis of Hebrews 11:1–40, I have demonstrated that this chapter was written to inspire and encourage a group of second-generation Jewish converts to Christianity. The examples of faithful believers, who were ancestors of the saints to whom the author is writing, provide powerful motivation to remain faithful. In my contextual analysis, I explained that there are a lot of unknowns regarding the authorship and audience of Hebrews. Details in the text suggest that the author was likely not Paul, as traditionally believed, but rather one of his associates. A probable intended audience is a group of saints in Italy. The text demonstrates that the believing audience was a group of second-generation Christians of Jewish descent. I also mentioned how Hebrews 11 is part of a thirteen-chapter exhortation, or sermon. In my formal analysis, I outlined the categorization of Old Testament believers described in verses 4–38. I also mentioned the descriptions of faith in verses 1–3 and the connection between the ancient believers and the author’s intended audience in verses 39–40. Verses 1–40 are eloquently woven to provide motivation and encouragement for the saints to “live by faith” (Hebrews 10:38). In my detailed analysis, I highlighted specific aspects of how the words in the chapter were intended to motivate the saints to be full of faith.

Theological Reflection

Hebrews 11 contains many parallels with Ether 12. Just as Hebrews 11:1 starts out with a description, or partial definition, of faith, Moroni explains that “faith is things which are hoped for and not seen,” and then describes believers who demonstrated their faith (Ether 12:6). The author of Hebrews concludes his discussion of faithful believers with the example of “Jesus the author and finisher of our faith” (Heb 12:2). In contrast, Moroni begins with the example of Jesus, explaining that “it was by faith that Christ showed himself unto our fathers, after he had risen from the dead” (Ether 12:7). Moroni recalls how “it was by faith that they of old were called after the holy order of God” (Ether 12:10). This is referring to holders of the priesthood during Old Testament times. Moroni then mentions the faith of Book of Mormon heroes, including Alma, Amulek, Nephi, Lehi, Ammon, and the brother of Jared (Ether 12:13–15, 20).

From a Latter-day Saint perspective, the similarities between Hebrews 11 and Ether 12 in providing lists of believers who “live[d] by faith” (Heb 10:38) provide evidence that both writers wrote under the inspiration of the Holy Spirit. To the faithful reader, these eloquently woven exhortations can challenge Moroni’s concern that “thou hast not made us mighty in writing” (Ether 12:23). Truly, these “weak things [contained in Hebrews 11 and Ether 12] become strong unto them that believe.” Although the author of Hebrews originally intended for his words to inspire a specific congregation of second-generation Jewish converts to Christianity, the words in Hebrews 11 continue to inspire believers around the world today. 

If you liked this post, make sure to check out my Exegetical Analysis of Daniel 1:3–17.

Endnotes

[1]. Alister McGrath, NIV Bible Commentary (London: Hodder & Stoughton, 1988), 375.

[2]. See the title immediately preceding Hebrews 1 in the King James Version of the Bible. “The title Pros Hebraious (“To the Hebrews”) appears in most early Greek manuscripts, but as with other New Testament book titles, this one was not an original part of the composition.” Gary M. Burge and Gene L. Green, The New Testament in Antiquity: A Survey of the New Testament Within Its Cultural Contexts, 2nd ed. (Grand Rapids, MI: Zondervan Academic, 2020), Kindle Edition, 479.

[3]. Mary Rose D’Angelo, “Hebrews,” in Women’s Bible Commentary, eds. Carol A. Newsom, Sharon H. Ringe, and Jaqueline E. Lapsley, 3rd ed. (Louisville, KY: Westminster John Knox Press, 2012), 608.

[4]. Burge and Green, New Testament in Antiquity, 492.

[5]. Gerald F. Hawthorne, “Hebrews,” in The International Bible Commentary with the New International Version, ed. F. F. Bruce et al. (Grand Rapids, MI: Marshall Pickering/Zondervan, 1986), 1500.

[6]. For example, Elder Jeffrey R. Holland of the Quorum of the Twelve Apostles explains, “The author of Hebrews warned us of this time when he wrote, ‘Call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions.’” Jeffrey R. Holland, “Tomorrow the Lord Will Do Wonders among You,” Ensign or Liahona, May 2016, 124. Referencing Hebrews 11:6, President Russell M. Nelson explains, “According to the Apostle Paul, ‘Without faith it is impossible to please [God]: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.’” Russell M. Nelson, “Christ Is Risen; Faith in Him Will Move Mountains,” Liahona, May 2021.

[7]. Burge and Green, New Testament in Antiquity, 492.

[8]. McGrath, NIV Bible Commentary, 372.

[9]. Unless otherwise mentioned, the King James Version (KJV) is the Bible version used.  

[10]. D’Angelo, “Hebrews,” 609.

[11]. Burge and Green, New Testament in Antiquity, 480.

[12]. D’Angelo, “Hebrews,” 609.

[13]. Burge and Green, New Testament in Antiquity, 493.

[14]. “The author states that he is with those “from Italy,” an expression similar to John 11:1, which says that Lazarus was “from Bethany,” and Matthew 21:11, which states that Jesus was “the prophet from Nazareth.” Burge and Green, New Testament in Antiquity, 480.

[15]. Harold W. Attridge, “The Letter to the Hebrews,” in The HarperCollins Study Bible Fully Revised and Updated: New Revised Standard Version, with the Apocryphal/Deuterocanonical Books, ed. Harold W. Attridge et al. (San Francisco: HarperSanFrancisco, 2006), 2036.

[16]. Burge and Green, New Testament in Antiquity, 493.

[17]. Burge and Green, New Testament in Antiquity, 482.

[18]. Attridge, “Letter to the Hebrews,” 2035.

[19]. Attridge, “Letter to the Hebrews,” 2036.

[20]. Burge and Green, New Testament in Antiquity, 490.

[21]. Hawthorne, “Hebrews,” 1526–1527.

[23]. Hawthorne, “Hebrews,” 1527.

[24]. Hawthorne, “Hebrews,” 1528.

[25]. Frank E. Gaebelein, ed., The Expositor’s Bible Commentary with The New International Version of The Holy Bible in Twelve Volumes, Volume 12 (Hebrews–Revelation) (Grand Rapids, MI: Zondervan Publishing House, 1981, 113.

BIBLIOGRAPHY

Attridge, Harold W. “The Letter to the Hebrews.” Pages 2035–2051 in The HarperCollins Study Bible Fully Revised and Updated: New Revised Standard Version, with the Apocryphal/Deuterocanonical Books. Edited by Harold W. Attridge et al. San Francisco: HarperSanFrancisco, 2006.

Burge, Gary M., and Gene L. Green. The New Testament in Antiquity: A Survey of the New Testament Within Its Cultural Contexts. 2nd ed. Grand Rapids, MI: Zondervan Academic, 2020. Kindle Edition.

D’Angelo, Mary Rose. “Hebrews.” Pages 608–612 in Women’s Bible Commentary. Edited by Carol A. Newsom, Sharon H. Ringe, and Jaqueline E. Lapsley. 3rd ed. Louisville, KY: Westminster John Knox Press, 2012.

Gaebelein, Frank E., ed. The Expositor’s Bible Commentary with The New International Version of The Holy Bible in Twelve Volumes, Volume 12 (Hebrews–Revelation). Grand Rapids, MI: Zondervan Publishing House, 1981.

Hawthorne, Gerald F. “Hebrews.” Pages 1500–1531 in The International Bible Commentary with the New International Version. Edited by F. F. Bruce et al. Grand Rapids, MI: Marshall Pickering/Zondervan, 1986.

Holland, Jeffrey R. “Tomorrow the Lord Will Do Wonders among You.” Ensign or Liahona, May 2016.

McGrath, Alister. NIV Bible Commentary. London: Hodder & Stoughton, 1988.

Nelson, Russell M. “Christ Is Risen; Faith in Him Will Move Mountains.” Liahona, May 2021.