Hebrews 11:1–11:40
Sources
Reformation Study BibleCalvin (1560)Geneva Bible Notes (1599)John Trapp (1647)John Gill (1748)Matthew Henry (1714)Jamieson-Fausset-BrownBarnes (1832)Cross-References (TSK)Reformation Study Bible
This famous discourse on faithful men and women of the Old Testament begins and ends with commentary that alerts the reader to the specific aspect of Old Testament faith highlighted here—the cer- tainty of receiving what God has promised but not yet given (vv. 1, 2, 39, 40). | things hoped for... things not seen. For the time being, only faith can see the future, as it receives the promises of God. | received their commendation. God declared that they were righ- teous by faith (v. 4 note), as is explicitly stated regarding Abel and Enoch (w. 4, 5; cf. v. 39). | Although no human witnessed the creation, we know from Scripture that God brought the world into being through His Word (Ps. 33:6, 9). We discern that-“what is seen” is not ultimate, self-existent reality. , 11:4.a more acceptable sacrifice. The principle that sacrifices were worthless’ without faith was true from the beginning (cf. 10:4 note). It was for Christ alone to offer not only a better but a perfect sacri- fice. commended ... commending. The Greek word used twice in this verse is also found in vv. 2, 5, and 39, Abel is the first example of one who received this divine commendation as a righteous one who lived by faith (cf. 10:38; Rom. 1:17). The entire chapter offers such examples. still speaks. As one of the “cloud of witnesses” (12:1). | As one who did “not see death” (cf. Gen. 5:18-24), Enoch prefigured the deliverance from death into which Jesus leads the faithful. pleased God. Pleasing God is the criterion of appropriate worship (12:28; 13:16, 21; Rom. 12:1; Phil. 4:18). | Faith is an absolute necessity, whether to perceive the things for which we should hope (v. 1), to understand that God is the Creator of all (v, 3), or to offer acceptable worship (v. 4). See “Pleasing God" at 1 Thess. 2:4. | events as yet unseen. Although faith perceives things that are invisible because they transcend the physical universe (11:3, 27), in this section the emphasis is on faith concerning things that are future but nevertheless certain because God has promised them. The coming flood of judgment was not yet visible when God's word of warning came to Noah. Noah built the ark in reverent response to God's warning, and through his active faith his family received salvation. The unbelieving world was condemned for its preoccupation with the present, and Noah inherited the righteousness that comes by faith (10:38; Rom. 4:13). | Abraham's faith regarding the promise of a homeland was demonstrated: (a) when he obeyed God's voice, leaving Ur for a future inheritance, the location of which he did not know (v. 8); (b) when he lived as a stranger in the land promised to him (vv. 9, 13); and (c) when he looked beyond Canaan to a lasting, heavenly country and city, designed and built by God Himself (wv. 10, 14-16; 13:14). | Abraham's faith regarding the promise of descendants was rewarded with the conception of Isaac, which was miraculous, since Sarah was barren and Abraham was (with respect to the possibility of reproduction) “as good as dead” (Rom. 4:19). Despite misguided alterna- tives (Gen. 16:1-4) and questioning doubts (Gen. 17:17, 18), in the end Abraham and Sarah “considered him faithful who had promised” (v. 11). | The inheritance on which the patriarchs’ faith was fixed was invisible for two reasons: it was heavenly, not earthly; and future, not present. See notes on wv. 8-10, 20, 21, 22. | having seen them ... afar. Abraham saw from afar the day that Jesus the Messiah would come, and rejoiced (John 8:56). strangers and exiles on the earth. All the heirs of salvation are home- less refugees on the earth (v. 38) because, until Christ's return, we are in exile from the home we are waiting to inherit (1 Pet. 1:1, 4, 5, 17; 2:11), | a better country, The Old Testament believers themselves real- ized that the hope and promises to which they looked forward in faith were heavenly, and not merely physical. | The ultimate test of Abraham's faith was the sacrifice of Isaac. Isaac was the “only son” (cf. John 3:16) so far as the promises were con- cerned (v. 19)—neither Abraham's servant Eliezer (Gen, 15:2) nor his other son Ishmael (Gen. 17:20, 21) would do, If lsaac were to perish with- out offspring, the promises of God would fail, Abraham's readiness to slay the son of promise at God's command could arise from nothing less than the conviction that “God was able even to raise... the dead” (v, 19). Isaac's “resurrection” was only figurative, but believers who have died for their faith look forward to a literal resurrection (cf. v, 35), in which Jesus has led the way (13:20). | future blessings. That Jacob would possess a fruitful land, and have dominion over nations, including the descendants of Esau (Gen. 27:27-29). | In his blessing, Jacob foresaw that the descendants of Joseph's younger son would surpass those of Joseph's older son, in numbers and influence (Gen. 48:13-20). Jacob himself was a younger brother who had been elevated over an older one. | Joseph remembered the promise of the Exodus that had first been spoken to Abraham long before Isaac's birth (Gen. 15:13, 14) and that would await fulfillment through four more centuries of oppression. Joseph's instructions to take his bones to the Promised Land expressed faith in things not yet seen (Ex. 13:19). | Prominent aspects of the faith associated with Moses are fear- lessness (vv. 23, 27), and willingness to suffer disgrace instead of enjoy- ing sin's temporary pleasure (vv. 24-26). | the child was beautiful. The description is quoted from Ex. 2:2 (cf. Acts 7:20). Moses’ parents understood upon seeing him that the child would have a special role in God's redemptive plan. | Moses’ decision to forfeit “the treasures of Egypt” and to suffer “the reproach of Christ” should encourage those who have lost posses- sions and suffered insult for their faith (10:33, 34). In their present trials, in which identification with Christ means expulsion from the camp of Israel, they must be willing to bear His disgrace (13:13). Moses’ choice exemplifies certainty of what he hoped for (v. 1), since he was looking ahead to his reward (10:35; 11:6, 13). | left Egypt, not being afraid. This is often taken to refer to the first time Moses left Egypt. Moses, having chosen to identify himself with his own people against the Egyptians (vv. 24, 25), had killed an Egyptian and had to flee. About this departure, Ex. 2:14 says that he “was afraid’ If this verse does refer to the flight to Midian, the phrase “not being afraid” probably refers to Moses’ unshakable faith in God’s redemptive plan. Although Moses experienced the quite natural apprehension that Pharaoh would do him personal harm if he stayed in Egypt, he did not fear that his divine commission to rescue God's people was in jeopardy. With this hope in God’s purposes he left and “endured” in Midian. | sprinkled the blood. Moses directed that blood be sprinkled on the doorframes of Israelite homes in expectation of the coming destruc- tion of firstborn children in the land, and of the deliverance of Israelite households from this awful event (Ex. 12:7, 12, 13). This was yet another act of confidence in what was not yet seen. | The Israelites marched around Jericho seven times in obedience to the Lord’s command. Their only knowledge that this would defeat the city was provided by God’s promise, “| have given Jericho into your hand” (Josh. 6:2). | Rahab proved her allegiance to God when she protected the Israelite spies. She was justified (James 2:25) and became an ancestor of Jesus Christ (Matt. 1:5), even though she had been a prostitute. | The list of accomplishments through faith moves from those in which faith’s victory was manifest in history (vv. 33-35) to those in which faith entailed suffering and apparent defeat (vv. 35-38). For the specific events in view, see cross references. | what more shall | say. The question is rhetorical. The author pro- ceeds to mention in passing many more names and acts of heroism to show the power of faith (vv. 32-38). | obtained promises. That is, they saw answers to particular prom- ises along the way. For the promise of Christ's coming they still waited in faith (v. 39). The promises made to Abraham were partly fulfilled in this world, as his descendants multiplied (v. 12) and lived in the Promised Land (wv. 9, 33). But to the extent that these promises referred to the heav- enly reality, “his rest” (4:10), they could not be fulfilled until Christ came. | Women received back their dead. A reference to events record- ed in 1 Kin. 17:22, 23; 2 Kin. 4:36, 37. Some were tortured. An apparent reference to events during the Maccabean revolt (c. 167-157 8.c,), which occurred after the close of the Old Testament, but which are recorded in 2 Maccabees 6; 7 in the Apocrypha. spe | sawn in two. According to tradition, the prophet Isaiah died in this way. | commended. See note on v. 4. did not receive what was promised. Although some Old Testament promises were fulfilled, their true hope (the promise of the coming Messiah) was yet to come (v. 33 and note). This verse summarizes the message of vv. 13-16 and applies it to the second half of the chapter. | something better... apart from us, This verse asserts both the redemptive-historical difference between the Old Testament and New Testament periods, and the unity of the people of God in both eras. Though the Old Testament believers lived by faith (10:38), they were not privileged to witness on earth the fulfillment of the great promise of God. Nevertheless, they too participate in the benefits of Christ's high- priestly work, and, along with new covenant saints, they are “made perfect.” Those of the old and new eras together await the perfection that will appear only at the Second Coming (12:26; 13:14; Rom. 8:18; Eph. 1:9, 10).
Calvin (1560)
Hebrews 11:1 1. Now faith is the substance of things hoped for, the evidence of things not seen. 1. Porro fides est rerum sperandarum substantia, demonstratio eorum quae non videntur. 1. Now faith, etc. Whoever made this the beginning of the eleventh chapter, has unwisely disjointed the context; for the object of the Apostle was to prove what he had already said that there is need of patience. [200] He had quoted the testimony of Habakkuk, who says that the just lives by faith; he now shows what remained to be proved -- that faith can be no more separated from patience than from itself. The order then of what he says is this, -- "We shall not reach the goal of salvation except we have patience, for the Prophet declares that the just lives by faith; but faith directs us to things afar off which we do not as yet enjoy; it then necessarily includes patience." Therefore the minor proposition in the argument is this, Faith is the substance of things hoped for, etc. It is hence also evident, that greatly mistaken are they who think that an exact definition of faith is given here; for the Apostle does not speak here of the whole of what faith is, but selects that part of it which was suitable to his purpose, even that it has patience ever connected with it. [201] Let us now consider the words. He calls faith the hypostasis, the substance of things hoped for. We indeed know that what we hope for is not what we have as it were in hand, but what is as yet hid from us, or at least the enjoyment of which is delayed to another time. The Apostle now teaches us the same thing with what we find in Romans 8:24 ; where it is said that what is hoped for is not seen, and hence the inference is drawn, that it is to be waited for in patience. So the Apostle here reminds us, that faith regards not present things, but such as are waited for. Nor is this kind of contradiction without its force and beauty: Faith, he says, is the hypostasis, the prop, or the foundation on which we plant our foot, -- the prop of what? Of things absent, which are so far from being really possessed by us, that they are far beyond the reach of our understanding. The same view is to be taken of the second clause, when he calls faith the evidence or demonstration of things not seen; for demonstration makes things to appear or to be seen; and it is commonly applied to what is subject to our senses. [202] Then these two things, though apparently inconsistent, do yet perfectly harmonize when we speak of faith; for the Spirit of God shows to us hidden things, the knowledge of which cannot reach our senses: Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God's word and of his Spirit? Faith, then, is rightly said to be the subsistence or substance of things which are as yet the objects of hope and the evidence of things not seen. Augustine sometimes renders evidence "conviction," which I do not disapprove, for it faithfully expresses the Apostle's meaning: but I prefer "demonstration," as it is more literal. Footnotes: [200] Griesbach makes the division at the thirty-eighth verse of the last chapter, and this is no doubt what the subject requires. -- Ed. [201] "Faith is here generally described, not only as it justifies, but also as it acts towards God and lays hold on his promises, works, and blessings revealed in his word, past, present, and future." -- Pareus. [202] The two words "substance" and "evidence" have been variously rendered, though the meaning continues materially the same: "substinance" and "demonstration" by Beza: "confident expectation" and "conviction" by Grotius and Doddridge: "confidence" and "evidence" by Macknight: "confidence" and "convincing evidence" by Stuart. When the primary meaning of words is suitable, there is no necessity of having recourse to what is secondary. The first word means properly a foundation, a basis, a prop, a support: and what can be more appropriate here? Faith is the basis or the prop (as Calvin renders it in his exposition) of things hoped for; that is, faith is the foundation of hope; it is the fulcrum on which hope rests. The other word is properly "demonstration" a proof supported by reasons -- what is made clear and evident. Conviction is the result of demonstration. So, then, the meaning is this -- faith sustains hope, and exhibits to view things unseen: it is the basis on which the objects of hope rest, and the demonstration or manifestation of what is not seen. The word "substance" is derived from the Vulgate: though its etymological meaning corresponds with the original, yet its received meaning is quite different. The original word occurs five times in the New Testament, and is rendered "confidence" in 2 Corinthians 9:4 , 2 Corinthians 11:17 ; Hebrews 3:14 , -- "person" in Hebrews 1:3 , -- and here "substance;" but why not its more literal meaning, "foundation?" The things "hoped for" include the promises; but the things "not seen," all that is revealed as to what is past and is to come, -- the creation, the future destiny of man, etc. -- Ed.
Geneva Bible Notes (1599)
Now {1} faith is the substance of things hoped for, the evidence of things not seen. (1) An excellent description of faith by the effects, because it represents things which are but yet in hope, and sets as it were before our eyes things that are invisible.
John Trapp (1647)
Now faith is the substance of things hoped for, the evidence of things not seen. Now faith is the substance — Having mentioned the life of faith, Hebrews 10:38 , and the end of faith (or the reward of it, 1 Peter 1:9 ), the salvation of the soul, Hebrews 10:39 , he now descends to the description of this glorious grace, James 2:1 , and saith that it is the substance or subsistence or basis and foundation of things hoped for. It is the same that our author had called confidence, Hebrews 10:35 . Polybius, speaking of Horatius’ keeping the field against the enemy’s forces, saith, that the enemies more feared his υποστασις (the word here used), his confidence binding upon the victory, than his strength. Faith is the vital artery of the soul (saith one), Habakkuk 2:4 , and by the eye of it, through the perspective glass of the promises, a Christian may see into heaven. Faith doth antedate glory; it doth substantiate things not seen. Faith altereth the tenses, and putteth the future into the present tense, Psalms 60:6 . It is reported of the crystal that the very touching of it quickeneth other stones and puts a lustre and beauty upon them. (Gul. Parisiens.) This is true of faith; it makes evil things present, far off; and good things far off, present. The evidence of things, … — The index, ελεγχος , or the clear conviction by disputation, or by making syllogisms from the word. Indeed it is the word (to speak properly) that is the convincing evidence of things not seen; but because the word profiteth not further than it is mingled with faith in the heart, therefore that which is due to the word is here ascribed to faith.
John Gill (1748)
Now faith is the substance of things hoped for,.... The "faith" here spoken of is not a mere moral virtue, which is a branch of the law; nor a bare assent to anything revealed, declared, and affirmed in the Gospel; nor a faith of doing miracles; nor an implicit one; nor a mere profession of faith, which sometimes is but temporary; nor the word or doctrine of faith; but that which is made mention of in the preceding chapter, by which the just man lives, and which has the salvation of the soul annexed to it: and it does not so much design any particular branch, or act of faith, but as that in general respects the various promises, and blessings of grace; and it chiefly regards the faith of Old Testament saints, though that, as to its nature, object, and acts, is the same with the faith of New Testament ones; and is a firm persuasion of the power, faithfulness, and love of God in Christ, and of interest therein, and in all special blessings: it is described as "the substance of things hoped for"; and which, in general, are things unseen, and as yet not enjoyed; future, and yet to come; difficult to be obtained, though possible, otherwise there would be no hope of them; and which are promised and laid up; and in particular, the things hoped for by Old Testament saints were Christ, and eternal glory and happiness; and by New Testament ones, more grace, perseverance in it, the resurrection of the dead, and eternal life. Now faith is the "substance" of these things; it is the ground and foundation of them, in which there is some standing hope; in which sense the word is used by Septuagint in Psalm 69:2 . The word of promise is principal ground and foundation of hope; and faith, as leaning on the word, is a less principal ground; it is a confident persuasion, expectation, and assurance of them. The Syriac version renders it, the "certainty" of them; it is the subsistence of them, and what gives them an existence, at least a mental one; so with respect to the faith and hope of the Old Testament saints, the incarnation, sufferings, and death of Christ, his resurrection, ascension, and session at God's right hand, are spoken of, as if they then were; and so are heaven, and glory, and everlasting salvation, with regard to the faith and hope of New Testament saints: yea, faith gives a kind of possession of those things before hand, John 6:47 . Philo the Jew (e) says much the same thing of faith; "the only infallible and certain good thing (says he) is, that faith which is faith towards God; it is the solace of life, , "the fulness of good hopes", &c.'' It follows here, the evidence of things not seen; of things past, of what was done in eternity, in the council and covenant of grace and peace; of what has been in time, in creation, and providence; of the birth, miracles, sufferings, death, resurrection, and ascension of Christ; of things present, the being, perfections, love, &c. of God; of the session of Christ at God's right hand, and his continual intercession; and of the various blessings of grace revealed in the Gospel; and of future ones, as the invisible realities of another world: faith has both certainty and evidence in it. (e) De Abrahamo, p. 387.
Matthew Henry (1714)
Faith always has been the mark of God's servants, from the beginning of the world. Where the principle is planted by the regenerating Spirit of God, it will cause the truth to be received, concerning justification by the sufferings and merits of Christ. And the same things that are the object of our hope, are the object of our faith. It is a firm persuasion and expectation, that God will perform all he has promised to us in Christ. This persuasion gives the soul to enjoy those things now; it gives them a subsistence or reality in the soul, by the first-fruits and foretastes of them. Faith proves to the mind, the reality of things that cannot be seen by the bodily eye. It is a full approval of all God has revealed, as holy, just, and good. This view of faith is explained by many examples of persons in former times, who obtained a good report, or an honourable character in the word of God. Faith was the principle of their holy obedience, remarkable services, and patient sufferings. The Bible gives the most true and exact account of the origin of all things, and we are to believe it, and not to wrest the Scripture account of the creation, because it does not suit with the differing fancies of men. All that we see of the works of creation, were brought into being by the command of God.
Jamieson-Fausset-Brown
CHAPTER 11 Heb 11:1-40. Definition of the Faith Just Spoken of (Heb 10:39): Examples from the Old Covenant for Our Perseverance in Faith. 1. Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance. substance, &c.—It substantiates promises of God which we hope for, as future in fulfilment, making them present realities to us. However, the Greek is translated in Heb 3:14, "confidence"; and it also here may mean "sure confidence." So Alford translates. Thomas Magister supports English Version, "The whole thing that follows is virtually contained in the first principle; now the first commencement of the things hoped for is in us through the assent of faith, which virtually contains all the things hoped for." Compare Note, see on [2584]Heb 6:5, "tasted … powers of the world to come." Through faith, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and honed for (Heb 11:6). Hugo de St. Victor distinguished faith from hope. By faith alone we are sure of eternal things that they ARE: but by hope we are confident that WE SHALL HAVE them. All hope presupposes faith (Ro 8:25). evidence—"demonstration": convincing proof to the believer: the soul thereby seeing what the eye cannot see. things not seen—the whole invisible and spiritual world: not things future and things pleasant, as the "things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead: we are told of a blessed resurrection, but meanwhile we moulder in the dust; we are declared to be justified, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries: we are promised abundance of all goods, but we still endure hunger and thirst; God declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and Spirit of God?" [Calvin]. Faith is an assent unto truths credible upon the testimony of God (not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation), delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more accepted [Bishop Pearson]. Faith believes what it sees not; for if thou seest there is no faith; the Lord has gone away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us; when He shall be seen it shall be given to us as the reward of faith [Augustine]. As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the bare word of God, and this is altogether reasonable. Hebrews 11:1-40 The nature of faith, and its acceptableness with God, set forth in the examples of many excellent persons of old time. Now faith: the Holy Spirit proceeds in this chapter to strengthen the counsel he had given these Hebrews to continue stedfast in the faith of Christ, to the end that they may receive their reward, the salvation of their souls, Hebrews 10:39 1 Peter 1:9 ; and so beginneth with a description of that faith, and proves it to be effectual to this end, by instances out of all ages of the world before them, wherein the Old Testament believers had found it to be so. The description of it is laid down, Hebrews 11:1 ; the proof of it in both parts, Hebrews 1:2 ,3 ; and the illustration of its power by examples, Hebrews 11:4-40 . The particle de shows this is inferred as a discovery of that faith, which is saving or purchasing the soul; which that none of these Hebrews may be mistaken in, he describeth from its effect, and not from its form and essence. Faith is here a Divine fruit of the Spirit, given and wrought by it in his elect, and is justifying and purchasing the soul to glory, John 12:38 Romans 5:1 2 Corinthians 12:9 Ephesians 1:19 ,20 2:8 . Is the substance of things hoped for: upostasiv, in 2 Corinthians 9:4 , notes confidence of boasting; Hebrews 1:3 , personal subsistence; and Hebrews 3:14 , confidence of faith. Here it is a real, present, confident assent of the soul of a believer to the promise of God, (which is the basis or foundation of it), by which the spiritual good things to come, and which fall not under sense, yet with a most vehement and intense desire urged for, are made to have a mental, intellectual existence and subsistence in the soul which exerciseth it, Romans 8:18 ,26 Joh 3:36 . The evidence of things not seen: elegkoi is a demonstrative discovery of that which falleth not under sense, such as is scientifical, and puts matters out of question to a man; and therefore is styled by logicians a demonstration: here it notes faith to be that spiritual space which by Godâs revelation demonstrates or makes evident all things not seen by sense, or natural reason, without it, as matters of spiritual truth, good and evil in their several kinds, both past, present, and to come, John 17:6 ,8 Eph 1:17,18 .
Barnes (1832)
Now faith is the substance of things hoped for - On the general nature of faith, see the notes on Mark 16:16 . The margin here is, "ground or confidence." There is scarcely any verse of the New Testament more important than this, for it states what is the nature of all true faith, and is the only definition of it which is attempted in the Scriptures. Eternal life depends on the existence and exercise of faith Mark 16:16 , and hence, the importance of an accurate understanding of its nature. The word rendered "substance" - ὑπόστασις hupostasis - occurs in the New Testament only in the following places. In 2 Corinthians 9:4 ; 2 Corinthians 11:17 ; Hebrews 3:14 , where it is rendered "confident" and "confidence;" and in Hebrews 1:3 , where it is rendered "person," and in the passage before us; compare the notes on Hebrews 1:3 . Prof. Stuart renders it here "confidence;" Chrysostom, "Faith gives reality or substance to things hoped for." The word properly means "that which is placed under" (Germ. Unterstellen); then "ground, basis, foundation, support." Then it means also "reality, substance, existence," in contradistinction from what is unreal, imaginary, or deceptive (tuschung). "Passow." It seems to me, therefore, that the word here has reference to something which imparts reality in the view of the mind to those things which are not seen, and which serves to distinguish them from those things which are unreal and illusive. It is what enables us to feel and act as if they were real, or which causes them to exert an influence over us as if we saw them. Faith does this on all other subjects as well as religion. A belief that there is such a place as London or Calcutta, leads us to act as if this were so, if we have occasion to go to either; a belief that money may be made in a certain undertaking, leads people to act as if this were so; a belief in the veracity of another leads us to act as if this were so. As long as the faith continues, whether it be well-founded or not, it gives all the force of reality to what is believed. We feel and act just as if it were so, or as if we saw the object before our eyes. This, I think, is the clear meaning here. We do not see the things of eternity. We do not see God, or heaven, or the angels, or the redeemed in glory, or the crowns of victory, or the harps of praise; but we have faith in them, and this leads us to act as if we saw them. And this is, undoubtedly, the fact in regard to all who live by faith and who are fairly under its influence. Of things hoped for - In heaven. Faith gives them reality in the view of the mind. The Christian hopes to be admitted into heaven; to be raised up in the last day from the slumbers of the tomb, to be made perfectly free from sin; to be everlastingly happy. Under the influence of faith he allows these things to control his mind as if they were a most affecting reality. The evidence of things not seen - Of the existence of God; of heaven; of angels; of the glories of the world suited for the redeemed. The word rendered "evidence" - ἔλεγχος elengchos - occurs in the New Testament only in this place and in 2 Timothy 3:16 , where it is rendered "reproof." It means properly proof, or means of proving, to wit, evidence; then proof which convinces another of error or guilt; then vindication, or defense; then summary or contents; see "Passow." The idea of "evidence" which goes to demonstrate the thing under consideration, or which is adapted to produce "conviction" in the mind, seems to be the elementary idea in the word. So when a proposition is demonstrated; when a man is arraigned and evidence is furnished of his guilt, or when he establishes his innocence; or when one by argument refutes his adversaries, the idea of "convincing argument" enters into the use of the word in each case. This, I think, is clearly the meaning of the word here. "Faith in the divine declarations answers all the purposes of a convincing argument, or is itself a convincing argument to the mind, of the real existence of those things which are not seen." But is it a good argument? Is it rational to rely on such a means of being convinced? Is mere "faith" a consideration which should ever convince a rational mind? The infidel says "no;" and we know there may be a faith which is no argument of the truth of what is believed. But when a man who has never seen it believes that there is such a place as London, his belief in the numerous testimonies respecting it which he has heard and read is to his mind a good and rational proof of its existence, and he would act on that belief without hesitation. When a son credits the declaration or the promise of a father who has never deceived him, and acts as though that declaration and promise were true, his faith is to him a ground of conviction and of action, and he will act as if these things were so. In like manner the Christian believes what God says. He has never seen heaven; he has never seen an angel; he has never seen the Redeemer; he has never seen a body raised from the grave. "But he has evidence which is satisfactory to his mind that God has spoken on these subjects," and his very nature prompts him to confide in the declarations of his Creator. Those declarations are to his mind more convincing proof than anything else would be. They are more conclusive evidence than would be the deductions of his own reason; far better and more rational than all the reasonings and declarations of the infidel to the contrary. He feels and acts, therefore, as if these things were so - for his faith in the declarations of God has convinced him that they are so - The object of the apostle, in this chapter, is not to illustrate the nature of what is called "saving faith," but to show the power of "unwavering confidence in God" in sustaining the soul, especially in times of trial; and particularly in leading us to act in view of promises and of things not seen as if they were so. "Saving faith" is the same kind of confidence directed to the Messiah - the Lord Jesus - as the Saviour of the soul.
Cross-References (TSK)
Hebrews 11:13; Hebrews 10:22; Acts 20:21; 1 Corinthians 13:13; Galatians 5:6; Titus 1:1; 1 Peter 1:7; 2 Peter 1:1; Psalms 27:13; Psalms 42:11; Hebrews 2:3; Hebrews 3:14; 2 Corinthians 9:4; 2 Corinthians 11:17; Hebrews 6:12; Hebrews 11:7; Romans 8:24; 2 Corinthians 4:18; 2 Corinthians 5:17; 1 Peter 1:8