Wednesday, January 17, 2024

James W. Thompson on Hebrews 11:1 and the use of πιστις and υποστασις

  

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)