The Doctor

“By faith Abel offered to God a better sacritfice than Cain did. By faith he was approved as a righteous man, because God approved his gifts, and even though he is dead, he still speaks through his faith” (Hebrews 11:4)

Genesis 4:8 tells us how Cain ultimately expressed his anger over the fact that God did not respect his offering…

“Now Cain talked with Abel his brother; and it came to pass, when they were in the field that Cain rose up against Abel his brother and killed him” (Genesis 4:8).

Jesus provided us with some insight into that spiritual mindset when He said…

“…the things that come out of the mouth come from the heart, and these make a man ‘unclean.’ For out of the heart come evil thoughts, murder, adultery, sexual immorality, theft, false testimony, slander. These are what make a man ‘unclean’…” (Mathew 15:18-20).

God warned Cain about the consequences that would follow his choices by saying, “…if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it” earlier in Genesis 4:6-7. Unfortunately, Cain chose to disregard that warning. In one sense, God continues to repeat this admonition to us through the pages of His Word. In addition to what we read here in Hebrews 11:4, the Biblical book of Galatians tells us…

“When you follow the desires of your sinful nature, the results are very clear: sexual immorality, impurity, lustful pleasures, idolatry, sorcery, hostility, quarreling, jealousy, outbursts of anger, selfish ambition, dissension, division, envy, drunkenness, wild parties, and other sins like these. Let me tell you again, as I have before, that anyone living that sort of life will not inherit the Kingdom of God” (Galatians 5:19-21 NLT).

Cain’s example reminds us that consequences are sure to follow our spiritual choices. While it may be easy to assume that those consequences are limited to the person making those choices, the truth is that they often affect others as well.

For instance, Abel’s death undoubtedly had an effect upon his parents, Adam and Eve. Remember that Cain and Abel were the first two children born to them. Now one of their children was gone. Thus, Adam and Eve knew the pain felt by a parent who outlives a son or daughter.

We should also remember that Cain was Adam and Eve’s first child. Like any good set of parents, they surely had great hopes for him. Unfortunately, Cain left a dreadful legacy, for the first person born in the history of humanity also became the first criminal in human history.

“By faith Abel brought God a better offering than Cain did. By faith he was commended as righteous, when God spoke well of his offerings. And by faith Abel still speaks, even though he is dead” (Hebrews 11:4 NIV).

To illustrate the internal issue with Cain’s offering to God, let’s set up a hypothetical example. Let’s say that you bring a gift to someone you love, but he or she rejects your gift. In that scenario, how would you likely feel? Would you feel sorrow? Disappointment? Sadness? Confusion? Regret? Perhaps a combination of those emotions? Well, those are the responses we would normally expect to see in a person whose gift is rejected by a loved one.

Now, let’s take a different scenario. Let’s say that we are interacting with someone we dislike. If that person rejects our gift, how are we likely to respond? Well, in that situation, we are likely to respond with indifference, apathy, or anger. In other words, our internal dislike for someone who rejects our gift will provoke a different response than the person in our first example.

In both instances, our internal attitude towards someone will influence our response. The same was true of Cain as well. When Cain became angry over the fact that God did not look favorably upon his gift, his emotional response demonstrated the truth regarding his internal attitude toward God.

“So the Lord said to Cain, ‘Why are you angry? And why has your countenance fallen? If you do well, will you not be accepted? And if you do not do well, sin lies at the door. And its desire is for you, but you should rule over it'” (Genesis 4:6-7).

In a similar manner, God’s response to Cain tells us something important about Him as well. For instance, notice that God did not react toward Cain in the same way Cain reacted towards God. The Scriptural record does not say that God became angry at Cain. It does not say that God responded to Cain by saying, “Why can’t you be more like your brother?” Instead, God responded graciously to him.

We can paraphrase that gracious response in the following manner: “If you do what is right, then everything will be OK between us.” However, God also issued a warning: “…if you refuse to do what is right, then watch out! Sin is crouching at the door, eager to control you. But you must subdue it and be its master” (Genesis 4:7 NLT).

“Sin” can be defined as, “a path, a life-style, or act deviating from that which God has marked out.” ₍₁₎ So, God warned Cain about the potential danger that was lurking just outside his door, so to speak. Unfortunately, we’re about to find that Cain chose to neglect that warning.

(1) Vine’s Expository Dictionary of Biblical Words, Copyright © 1985, Thomas Nelson Publishers [pg 364]

“Cain and Abel both offered sacrifices to God. But Abel offered a better sacrifice to God because he had faith. God said he was pleased with what Abel offered. And so God called him a good man because he had faith. Abel died, but through his faith he is still speaking” (Hebrews 11:4 ESV).

In addition to the fat portion that comprised Abel’s offering, we’re also told that Abel’s gift came from among the firstborn of his flock in Genesis 4:3-5. As a result, we can say that Abel offered his best to God. In other words, Abel offered God something that was worthy of Him.

However, Cain’s offering was different. Unlike Abel, Cain did not necessarily give his first and best to God; we’re simply told that he brought some fruits of the soil as an offering. The difference was that Cain brought “some” to God while Abel offered his first and best. Therefore, these gifts tell us something important about each of these men and their respective attitudes towards God.

The author of Hebrews highlighted those differences in the passage quoted above: “It was by faith that Abel brought a more acceptable offering to God than Cain did. Abel’s offering gave evidence that he was a righteous man, and God showed his approval of his gifts. Although Abel is long dead, he still speaks to us by his example of faith” (Hebrews 11:4 NIV).

We should not rush past this statement, for there may be no higher compliment than to say that God looks upon someone with respect or approval. Abel’s external offering provided evidence to support the existence of his internal righteousness. Unfortunately, Cain’s offering (and his subsequent response) said something very different.

When God rejected Cain’s offering, Cain could have said, “God did not respect my offering. I need to reconsider this so I can bring God something that is acceptable to Him.” Unfortunately, Cain did not take that approach. Instead, Cain’s response is chronicled in the second part of Genesis 4:5: “So Cain was very angry, and his face was downcast.”

In the original language of Genesis chapter four, the word translated “angry” means, “to be hot, furious, [to] burn.” ₍₁₎ This tells us that Cain was more than simply troubled about this situation; his internal fury was visibly reflected in his face. This tells us a lot about Cain’s internal attitude towards God- and that internal attitude would soon lead to a tragic result.

(1) H2734 charah, Thayer’s Greek Definitions, https://www.blueletterbible.org/lexicon/h2734/kjv/wlc/0-1/

Some may be familiar with the quote from the 19th century author Henry David Thoreau, who poetically observed, “If a man does not keep pace with his companions, perhaps it is because he hears a different drummer.” ₍₁₎ Hebrews 11:4 begins our introduction to a group of individuals who kept pace with a drumbeat that differed from that of the rest of the world. In doing so, they served as living examples of God-honoring faith…

“By faith Abel offered to God a more excellent sacrifice than Cain, through which he obtained witness that he was righteous, God testifying of his gifts; and through it he being dead still speaks” (Hebrews 11:4)

While the Biblical account of Cain and Abel is fairly well known, there is more to their story than Cain’s famous question, “Am I my brother’s keeper?”

Cain and Abel’s Scriptural record begins in Genesis chapter four. Following Adam and Eve’s dismissal from the Garden of Eden, Eve gave birth to a son named Cain. Later, she gave birth to another son named Abel (Genesis 4:1-2). We’re also told that Cain and Abel went on to pursue two different occupations: “Now Abel was a keeper of sheep, but Cain was a tiller of the ground.”

So Abel became a rancher and managed the family’s livestock. Cain became a farmer and helped produce food for his family. But while these men were moving in different occupational directions, they were also moving in different spiritual directions as well…

“And in the process of time it came to pass that Cain brought an offering of the fruit of the ground to the Lord. Abel also brought of the firstborn of his flock and of their fat. And the Lord respected Abel and his offering, but He did not respect Cain and his offering. And Cain was very angry, and his countenance fell” (Genesis 4:3-5).

Now, before we continue, let’s consider this passage more closely. Cain and Abel each brought their offerings to God. Cain brought some of his farm produce and Abel made an offering to God from among his animals. However, God approved of Abel’s gift but did not have respect for Cain’s offering. The question is, why?

We can find one potential answer by paying close attention to the description of each offering. For instance, notice that we’re told, “Cain brought an offering…” but the following verse tells us, “Abel also brought of the firstborn of his flock and of their fat.” This is significant, for the fat portion was considered to be the best part of the animal- that was the portion Abel presented to God.

We’ll consider the effect of those decisions next.

(1) Thoreau, Henry David, Walden, chapter 18, p. 430 (1966). Originally published in 1854.

“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” (Hebrews 11:3 ESV).

A common objection to passages such as Hebrews 11:3 is found in the following question: “Isn’t it possible that the universe came into existence through random chance?” This objection finds its origin in the belief that the universe might have come into existence through an arbitrary (or random) process. But this premise runs into trouble if we stop to examine it closely.

In this context, the word “chance” describes the likelihood that something will occur. In other words, “chance” conveys the statistical probability that something will take place. While these definitions have many valid applications, the issue is that “chance” cannot do anything. This creates a problem when we try to apply this theory to the creation of the universe.

To illustrate that problem, let’s say that two people are engaged in a card game. Player number one shuffles the deck of cards and then deals several cards to player number two. Given this scenario, let’s ask some questions: did “random chance” influence the cards that player two received? Did “random chance” manipulate, change, or alter that card sequence? Did “random chance” have the power to ensure that player number two received one card over another?

Well, the answer to those questions is no. “Chance” simply describes the statistical probability that player two will receive one type of card instead of another. This helps to explain why “random chance” cannot be responsible for the existence of the universe. Chance doesn’t make things happen- it only describes the probability that something will happen.

Here’s another way to demonstrate this concept. Let’s say that someone flips a coin into the air. In this instance, the chance that a coin will land on “heads” is 50%. ₍₁₎ However, “chance” doesn’t make a coin land on heads. Instead, that outcome will depend on several different variables.

For instance, the size, shape, and weight of the coin will affect the end result. The number of revolutions that a coin makes before it lands will also influence that outcome. Environmental conditions represent another contributing factor, along with the surface upon which the coin lands. It will also be affected by the decision to catch the coin in midair or let it fall to the ground.

The point is that “chance” does not make a coin land on heads or tails- that result is determined by many different factors. Chance only describes the statistical probability that a coin will land in a particular way. In a similar manner, the belief that “random chance” brought the universe into existence cannot be accurate because chance has no power to “do” anything.

(1) For the purpose of this illustration, we will discount the nominal possibility that a coin will land on its edge after it is flipped.

“By faith we understand that the worlds were framed by the word of God, so that the things which are seen were not made of things which are visible” (Hebrews 11:3).

Although Hebrews chapter eleven will largely focus upon the “Heroes of the Faith,” it is significant to note that our author begins this chapter by speaking of something rather than someone. That “something” involves the physical universe: “By faith we understand that the universe was created by the word of God, so that what is seen was made from things that are not visible” (CSB).

There were no scientific means of validating that statement when the Biblical book of Hebrews was originally written. But today we know that everything we see is comprised of an unseen atomic structure, thus affirming the legitimacy of this teaching. Nevertheless, this reference to the “…things that are not visible” (CSB) raises a question that takes several forms.

For instance, what if the universe is just an illusion? What if “reality” is nothing more than a dream? How do we know that everything we experience isn’t just the product of an unseen fantasy, mirage, or simulation?

We can address those objections by first defining an illusion as a false perception of reality. With that in mind, let’s consider the following question: “Is my existence real?” If the answer is no, then we should note that a person must actually exist in order to question his or her existence. Just as a desert mirage cannot offer water to a thirsty traveler, a non-existent being does not possess the ability to question its own existence. Therefore, this objection fails because the question is self-defeating.

We can also address these objections from a skeptic’s perspective. Let’s take the example of someone who doubts that everything is real. In that scenario, what is the one thing that a skeptic cannot doubt? Well, the one thing that a skeptic cannot doubt is the fact that he or she is doubting. In other words, one cannot be skeptical about his or her doubt- that has to be real.

That leads us to the following progression…

• If our doubt is real, then our thoughts must be real because we must have the ability to think before we can doubt.
• If our thoughts are real, than our minds must exist because one cannot think without a mind.
• If our minds exist, then we must really exist because one cannot have a mind that thinks without a brain.
• Therefore, our existence must be real.

In summary, we might respond to those who say, “Everything is an illusion” by asking, “Is that thought an illusion?” If such a thought is real, then everything cannot be an illusion. This approach was first developed by the seventeenth- century philosopher Rene Descartes who formulated the famous precept, “I think, therefore, I am.” Therefore, it cannot be true that “everything is an illusion” because some things are demonstrably real.

“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good testimony” (Hebrews 11:1-2).

We can add to our understanding of genuine Biblical faith by examining what it is not. For instance, some think that faith involves belief without evidence. We might associate that view with “blind faith,” a phrase that describes the kind of faith that has no basis in reality. However, we should not mistake genuine Biblical faith for blind faith. Former homicide detective and Christian case-maker J. Warner Wallace addresses that difference in the following manner…

“Blind Faith: Believing in something WITHOUT any evidence. We hold a blind faith when we accept something even though there is no evidence to support our beliefs. We don’t search for ANY evidence that either supports or refutes what we are determined to believe.

Reasonable Faith: Believing in something BECAUSE of the evidence. We hold a reasonable faith when we believe in something because it is the most reasonable conclusion from the evidence that exists

The Bible repeatedly makes evidential claims. It offers eyewitness accounts of historical events that can be verified archeologically, prophetically and even scientifically. We, as Christians are called to hold a reasonable faith that is grounded in this way.” ₍₁₎

Faith is also not a tool that we might use to get something we want. While some may promote “faith” as the pathway to greater financial wealth or material possessions, the New Testament epistle of James explains the problem with that kind of “faith”…

“…You covet but you cannot get what you want, so you quarrel and fight. You do not have because you do not ask God. When you ask, you do not receive, because you ask with wrong motives, that you may spend what you get on your pleasures” (James 4:2-3 NIV).

Finally, genuine Biblical faith is not faith in the amount of faith we possess. We might refer to this as “faith in our faith.” That ideology serves to prioritize the measure of our faith rather than the God who serves as the object of our faith. Real Biblical faith is not an end to itself; instead, it puts the focus upon the Person in whom we place our faith. As Jesus once said…

“‘…Truly I tell you, if you have faith as small as a mustard seed, you can say to this mountain, ‘Move from here to there,’ and it will move. Nothing will be impossible for you'” (Matthew 17:20 NIV).

(1) J. Warner Wallace, Is the Christian Faith Evidentially Reasonable? Retrieved 5 December 2022 from https://coldcasechristianity.com/writings/is-the-christian-faith-evidentially-reasonable/

Before we begin our look at the heroes of the faith from Hebrews chapter eleven, let’s see what made them special…

“What is faith? It is the confident assurance that something we want is going to happen. It is the certainty that what we hope for is waiting for us, even though we cannot see it up ahead” (Hebrews 11:1 TLB).

“Faith” represents “a belief in or confident attitude toward God, involving commitment to His will for one’s life.” ₍₁₎ Faith involves the confident expectation that God is who He says He is, and will do what He says He’ll do, even in those instances when we don’t understand why things have transpired as they have within our lives.

In the Scripture quoted above, we’re told that “faith is… certain of what we do not see.” This makes good sense, for there is little need for faith in regard to the things we can see. Faith is necessary for those things we can’t see.

This brings us to the word “substance.” This word conveys the image of a foundation or structural component. Just as we ordinarily cannot see the framework that provides for the structural integrity of a home or building, faith is the unseen substance that undergirds our trust in the God who possesses the ability to make “…all things work together for good to those who love God, to those who are the called according to His purpose” (Romans 828).

One Biblical scholar adds to our understanding of this concept by dissecting this word in the original language of this passage…

“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.” ₍₁₎

Another commentator offers a familiar analogy to help communicate this idea…

“When faith is biblical faith, the object of your faith is unseen, but there is evidence that supports the conviction that the unseen object is there. It is like the aroma of a favorite meal that you have not yet seen, but the aroma is evidence that the meal is about to be served. Therefore, a good definition of faith might be: ‘Faith is an act of belief in something, or Someone, you cannot see, which is based on evidence.'” ₍₂₎

These definitions will assume greater importance in our next study. There, we will examine the difference between “faith” and “blind faith” in the context of Hebrews chapter eleven.

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 11:1) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Dick Woodward, Mini Bible College Study Booklet #15 Hebrews, James, I and II Peter, I, II, III John, Jude and The Revelation [pg.6] https://mbc.icm.org/

Who were your heroes as you were growing up? Perhaps it was an athlete, a musician, a celebrity, or a family member you sought to emulate. While the supply of heroes never quite seems to meet the demand for them in our modern-day world, we can find some genuine heroes within the pages of Hebrews chapter eleven. This portion of Scripture has often been referred to as the Bible’s “Faith Hall Of Fame” for its list of heroic individuals who stood for God in the midst of tremendous obstacles.

As we consider the experiences of these men and women, we can learn much about God’s character and His ability to work within our lives. But before we begin our look at this chapter, we must start by acknowledging that the people we will meet here were faithful individuals, not perfect individuals. These include…

• A man who once got drunk and passed out naked (Noah).
• A person who lied about his wife to protect himself (Abraham).
• A woman who laughed at God’s stated intent (Sarah).
• A man who tried to circumvent God’s will (Isaac).
• A deceptive cheater (Jacob).
• A murderer (Moses).
• A fearful individual who felt inadequate to fulfill God’s call upon his life (Gideon).
• A prostitute (Rahab).
• A violent, uncontrollable alpha-male (Samson).
• A man who was an illegitimate child (Jepthah).
• A king who once sent a man to his death so he could marry his wife (David).
• A God-honoring man whose sons were wicked and dishonorable (Samuel).

Nevertheless, these faithful individuals received God’s approval, despite their obvious shortcomings. Therein lies an important lesson for readers of this epistle. While it is often natural to focus upon our personal faults and deficiencies (and those of others), this chapter reminds us that we must weigh such assessments against the premium that God places upon faith.

Hebrews chapter eleven also benefits us in another way. You see, this chapter should relieve us of the notion that God only employs the best and the brightest human beings to accomplish His will. Instead, this portion of Scripture will demonstrate the fact that God doesn’t always select the most talented, popular, smartest, wealthiest, or physically capable individuals to fulfill His purposes. Instead, He may choose to work through ordinary people to accomplish extraordinary things through them.

This was true of many of those we will meet in Hebrews chapter eleven. The same may also be true of us as we place our faith in Christ to fulfill His purposes for our lives.

“But we are not of those who draw back to perdition, but of those who believe to the saving of the soul” (Hebrews 10:39).

Hebrews chapter ten ends on a positive note, as the author of this letter expressed his belief that his original readers were not among those who might shrink back from trusting God. In doing so, our author uses a word that rarely appears in modern-day usage: perdition.

“Perdition” conveys the general idea of waste, ruin, or the loss of well-being. ₍₁₎ One source defines this word as “the destruction which consists of eternal misery in hell.” ₍₂₎ Thus we have a fitting incentive to take this counsel seriously. We  also see this idea personified in the life of someone who is described in the Biblical book of 2 Thessalonians…

“Let no one deceive you by any means; for that Day will not come unless the falling away comes first, and the man of sin is revealed, the son of perdition, who opposes and exalts himself above all that is called God or that is worshiped, so that he sits as God in the temple of God, showing himself that he is God” (2 Thessalonians 2:3-4).

This future individual will serve as the ultimate personification of the mindset described for us in the New Testament epistle of 1 John: “Who is a liar but he who denies that Jesus is the Christ? He is antichrist who denies the Father and the Son” (1 John 2:22). Those who are familiar with the gospel accounts of Jesus’ life may also recognize the word “perdition” from Jesus’ characterization of Judas Iscariot…

“While I was with them in the world, I kept them in Your name. Those whom You gave Me I have kept; and none of them is lost except the son of perdition, that the Scripture might be fulfilled” (John 17:12).

Earlier in Hebrews chapter ten, our author encouraged us to place our trust in God by saying, “Let us hold on firmly to the hope we profess, because we can trust God to keep his promise” (Hebrews 10:23 GNT). But if that encouragement proves to be insufficient, perhaps we might find greater motivation in seeking to avoid being numbered among “those who draw back to perdition.”

Thus, we end our look at Hebrews chapter ten and enter Hebrews chapter eleven with the words of the following commentator…

“With this mention of faith (‘believe’ and ‘faith’ are the same root word in Greek), the groundwork is laid for a fuller discussion of the life that pleases God. The illustrious eleventh chapter follows quite naturally at this point.” ₍₃₎

(1) See G684 apoleia Strong’s Hebrew and Greek Dictionaries and Vine’s Expository Dictionary of Biblical Words © 1985, Thomas Nelson Publishers, https://biblehub.com/greek/684.htm

(2) G684 apoleia Thayer’s Greek Definitions https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g684

(3) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.2274