The concluding statement of ch. x suggests the following discussion of the nature of faith and of its fruits as called out by God’s revelation from the earliest time.
1. Faith (riots). Without the article, indicating that it is treated in its abstract conception, and not merely as Christ- ian faith.. It is important that the preliminary definition should be clearly understood, since the following examples illustrate it. The key is furnished by ver. 27, as seeing him who is invisible. Faith apprehends as a real fact what is not revealed to the senses. It rests on that fact, acts upon it,
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and is upheld by it in the face of all that seems to contradict it. Faith is a real seeing. See Introduction, p. 368.
Substance (imdoracis). See on ch. i. 3 and iii. 14. On the whole, the Rev. assurance gives the true meaning. The definition has a scholastic and philosophic quality, as might be expected from a pupil of the Alexandrian schools. The meaning substance, real being, given by A. V., Vulg., and many earlier interpreters, suggests the true sense, but is philo- sophically inaccurate. Substance, as used by these translat- ors, is substantial nature; the real nature of a thing which underlies and supports its outward form or properties. In this sense it is very appropriate in ch. i. 3, in describing the nature of the Son as the image or impress of God’s essential being: but in this sense it is improperly applied to faith, which is an act of the moral intelligence directed at an object; or a condition which sustains a certain relation to the object. It cannot be said that faith is substantial being. It apprehends reality : it is that to which the unseen objects of hope become real and substantial. Assurance gives the true idea. It is the firm grasp of faith on unseen fact.
Evidence (édeyyos). N. T.°. Quite often in LXX for m=: to reprove, rebuke, punish, blame. See Prov. i. 23; Wisd. ii. 14; Sir. xvi. 12. See especially on the kindred verb éréyyev, J. iii. 20. Rend. conviction. Observe that irdotacs and édeyxos are not two distinct and independ- ent conceptions, in which case «at would have been added; but they stand in apposition. “EXeyyos is really included in trdoraots, but adds to the simple idea of assurance a suggestion of influences operating to produce conviction which carry the force of demonstration. The word often signifies a process of proof or demonstration. So von Soden : “a being convinced. Therefore not a rash, feebly-grounded hypothesis, a dream of hope, the child of a wish.”
Of things (wpayudrwv). I[payya is, strictly, a thing done; an accomplished fact. It introduces a wider conception than errriloueve things hoped for ; embracing not only future real-
Cu. X1.] THE EPISTLE TO THE HEBREWS. 511
ities, but all that does not fall under the cognisance of the senses, whether past, present, or future.
2, For by it (év tatty yap). Lit. for in this. Rend. therein: in the sphere and exercise of faith: as believers. Comp. 1 Tim. y. 10. For introduces a proof of the preced- ing statement concerning the nature of faith. Faith has ‘power to see and realise the unseen, for the experience of the fathers proves it.
The elders obtained a good report (éuaprupnOjcav of mpecBurepor). The elders for the more common the fathers: the saints of the O. T. dispensation, many of whose names are recorded in this chapter. "EyaprupnOjcap, lit. were borne witness to. God bore witness to them in the victory of their faith over all obstacles, and their characters and deeds as men of faith were recorded in Scripture. For this use of Haptupety in the passive, see Acts vi. 3; x. 22; xvi. 12; Rom. iii. 21; Heb. vii. 8,17. Notice that the statement in this verse does not begin the list of examples, which com- mences with ver. 4, but is closely attached to the definition in ver. 1 as a comprehensive justification of it.