In 11:1 πιστις is described in a way which makes apparent
the author’s philosophical training. Πιστις is
described with the parallel phrases, ελπιζομενων
υποστασις, πραγματων
ελεγχος ου
βλεπομενων. Πιστις
“is,” therefore, both υποστασις and ελεγχος. Its object
is “things hope for” and “things not seen.” Such a statement with its use of
words from a philosophical background, is far removed from the description of
faith in Paul or other early Christian literature. In fact, while the
terminology is strongly influenced by Greek philosophy, it is scarcely
connected with πιστις in Greek literature. The author’s relationship
to both biblical and classical sources can be determined only by an examination
of the language of 11:1.
The parallelism of υποστασις and ελεγχος indicates
that the two terms must be interpreted in light of each other. Ελεγχος has the basic meaning, “proof,” “means of
proof,” “refutation,” or “conviction.” The term does not refer to a subjective
belief, but to the “proof” of a matter. In Philo, the term often has the
meaning “proof” or “means of refutation.” The phrase, πραγματων ελεγχος
ου βλεπομενων,
is “the most Greek of all Greek concepts,” according to E. Grässer. The
combination with πραγμα is analogous to the usage in Greek
literature, where it was used for “the proof of the matter.” Thus ελεγχος suggests that faith is “proof.”
Faith is also characterized as υποστασις, a term which has been very problematic for
interpreters. The term is derived from the verb υφιστημι, which means “support,” “set under” (as a
support), or “settle” (as with a sediment). Consequently, the basic meaning of
the noun is hypo-stasis, “to stand under.” The word thus was used in a
metaphorical sense for reality. In Hebrews its meaning must be ascertained from
its usage elsewhere in the epistle (1:3; 3:14), from the common Greek usage,
and from the parallel to ελεγχος. The
parallel to ελεγχος suggests the translation “reality,”
which is common in Greek literature. The same meaning is also appropriate for
1:3, where Christ is the χαρακτηρ of the “reality”
of the transcendent God. According to 3:14, this “reality” is a fact to which
the community must hold. This υποστασις is,
according to 11:1 (cf. 1:3), invisible and
transcendent. “Reality” is not found in those things which are present and
visible, but in those things which are “hoped for” and “invisible.” ‘Υποστασις, meaning “reality,” is parallel to υπαρξις in 10:34. The two terms both can be rendered “reality.”
In Hebrews the terms describe a reality that is transcendent.
To interpret υποστασις as “invisible, transcendent reality” is not
only consistent with Hebrews in general; this interpretation is consistent also
with Philo and Middle Platonism. Although Philo uses the term υποστασις only three times, his perspective is evident
also in his use of the verb υφιστημι, which
denotes real existing as distinguished from mere appearance. Thus the verb is
used only of the souls and of God. Thus he says in Quod Det. Pot. 160, επει και ο θεος εν τω ειναι εφεστηκεν. In Quod Deus Immut. 177, he contrasts υποστηναι and purely shadowy existence. In de Som.
1.88, Philo contrasts the shadowy existence in this world with the world of intelligible
realty (νοητης υποστασεως). Similarly, in Albinus the term is used for
the reality of the intelligible world. (Didask. 25.1) (James W. Thompson,
“Faith in Hebrews,” in The Beginnings of Christian Philosophy: The Epistle
to the Hebrews [The Catholic Biblical Quarterly Monograph Series 13; Eugene,
Oreg.: Wipf and Stock, 1982], 70-71)
