Zsidók 11:1

Biblia Karoli Gaspar

A hit pedig a reménylett dolgoknak valósága, és a nem látott dolgokról való meggyõzõdés.

Bible Verse Review
  from Treasury of Scripure Knowledge

faith: Hebrews 11:13, Hebrews 10:22, Hebrews 10:39, Acts 20:21, 1 Corinthians 13:13, Galatians 5:6, Titus 1:1, 1 Peter 1:7, 2 Peter 1:1

is the: Psalms 27:13, Psalms 42:11

substance: or, ground, or, confidence, Hebrews 2:3, Hebrews 3:14, 2 Corinthians 9:4, 2 Corinthians 11:17,*Gr.

hoped: Hebrews 6:12, Hebrews 6:18, Hebrews 6:19

the evidence: Hebrews 11:7, Hebrews 11:27, Romans 8:24, Romans 8:25, 2 Corinthians 4:18, 2 Corinthians 5:17, 1 Peter 1:8

Reciprocal: Genesis 22:18 - obeyed Joshua 2:9 - I know Psalms 116:10 - I believed Jonah 3:5 - believed Luke 5:39 - General John 6:40 - seeth John 20:29 - blessed 2 Corinthians 4:13 - the same 2 Corinthians 5:7 - General 2 Timothy 3:16 - for reproof

Gill's Notes on the Bible

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

υποστασις is used by Septuagint in Psalms 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, πληρωμα χρηστων ελπιδων, "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.

Barnes' Notes on the Bible

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 2Co 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 (täuschung). “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.

Clarke's Notes on the Bible

CHAPTER XI.

A definition of faith, 1, 2.

What are its immediate objects, 3.

What are its effects, instanced in Abel, 4

In Enoch, 5, 6.

In Noah, 7.

In Abraham, 8-10.

In Sara, 11.

In their righteous posterity, 12-16

In Abraham's offering of his son Isaac, 17-19.

In Isaac, 20.

In Jacob, 21.

In Joseph, 22.

In Moses, 23-28.

In the Israelites in the wilderness, 29.

In the fall of Jericho, 30.

In Rahab, 31.

In several of the judges, and in David, Samuel, and the

prophets, 32-34.

The glorious effects produced by it in the primitive martyrs,

35-40.

NOTES ON CHAP. XI.

Verse Hebrews 11:1. Faith is the substance of things hoped for — Εστι δε πιστις ελπιζομενων ὑποστασις· Faith is the SUBSISTENCE of things hoped for; πραγματων ελεγχος ου βλεπομενων·. The DEMONSTRATION of things not seen. The word υποστασις, which we translate substance, signifies subsistence, that which becomes a foundation for another thing to stand on. And ελεγχος signifies such a conviction as is produced in the mind by the demonstration of a problem, after which demonstration no doubt can remain, because we see from it that the thing is; that it cannot but be; and that it cannot be otherwise than as it is, and is proved to be. Such is the faith by which the soul is justified; or rather, such are the effects of justifying faith: on it subsists the peace of God which passeth all understanding; and the love of God is shed abroad in the heart where it lives, by the Holy Ghost. At the same time the Spirit of God witnesses with their spirits who have this faith that their sins are blotted out; and this is as fully manifest to their judgment and conscience as the axioms, "A whole is greater than any of its parts;" "Equal lines and angles, being placed on one another, do not exceed each other;" or as the deduction from prop. 47, book i., Euclid: "The square of the base of a right-angled triangle is equal to the difference of the squares of the other two sides." ελεγχος is defined by logicians, Demonstratio quae fit argumentis certis et rationibus indubitatis, qua rei certitudo efficitur. "A demonstration of the certainly of a thing by sure arguments and indubitable reasons." Aristotle uses it for a mathematical demonstration, and properly defines it thus: Ελεγχος δε εστις ὁ μη δυνατος αλλως εχειν, αλλ' οὑτως ὡς ἡμεις λεγομεν, " Elenehos, or Demonstration, is that which cannot be otherwise, but is so as we assert." Rhetor. ad Alexand., cap. 14, περι ελεγχου. On this account I have adduced the above theorem from Euclid.

Things hoped for — Are the peace and approbation of God, and those blessings by which the soul is prepared for the kingdom of heaven. A penitent hopes for the pardon of his sins and the favour of his God; faith in Christ puts him in possession of this pardon, and thus the thing that was hoped for is enjoyed by faith. When this is received, a man has the fullest conviction of the truth and reality of all these blessings though unseen by the eye, they are felt by the heart; and the man has no more doubt of God's approbation and his own free pardon, than he has of his being.

In an extended sense the things hoped for are the resurrection of the body, the new heavens and the new earth, the introduction of believers into the heavenly country, and the possession of eternal glory.

The things unseen, as distinguished from the things hoped for, are, in an extended sense, the creation of the world from nothing, the destruction of the world by the deluge, the miraculous conception of Christ, his resurrection from the dead, his ascension to glory, his mediation at the right hand of God, his government of the universe, &c., &c., all which we as firmly believe on the testimony of God's word as if we had seen them. See Macknight. But this faith has particular respect to the being, goodness, providence, grace, and mercy of God, as the subsequent verses sufficiently show.