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The Meaning of Faith

Now faith is the assurance of things hoped for, the conviction of things not seen. ²Indeed, by faith our ancestors received approval. ³By faith we understand that the worlds were prepared by the word of God, so that what is seen was made from things that are not visible.

The Examples of Abel, Enoch, and Noah

⁴ By faith Abel offered to God a more acceptable sacrifice than Cain’s. Through this he received approval as righteous, God himself giving approval to his gifts; he died, but through his faith he still speaks. ⁵By faith Enoch was taken so that he did not experience death; and “he was not found, because God had taken him.” For it was attested before he was taken away that “he had pleased God.” ⁶And without faith it is impossible to please God, for whoever would approach him must believe that he exists and that he rewards those who seek him. ⁷By faith Noah, warned by God about events as yet unseen, respected the warning and built an ark to save his household; by this he condemned the world and became an heir to the righteousness that is in accordance with faith.

The Faith of Abraham

⁸ By faith Abraham obeyed when he was called to set out for a place that he was to receive as an inheritance; and he set out, not knowing where he was going. ⁹By faith he stayed for a time in the land he had been promised, as in a foreign land, living in tents, as did Isaac and Jacob, who were heirs with him of the same promise. ¹⁰For he looked forward to the city that has foundations, whose architect and builder is God. ¹¹By faith he received power of procreation, even though he was too old—and Sarah herself was barren—because he considered him faithful who had promised. ¹²Therefore from one person, and this one as good as dead, descendants were born, “as many as the stars of heaven and as the innumerable grains of sand by the seashore.”

¹³ All of these died in faith without having received the promises, but from a distance they saw and greeted them. They confessed that they were strangers and foreigners on the earth, ¹⁴for people who speak in this way make it clear that they are seeking a homeland. ¹⁵If they had been thinking of the land that they had left behind, they would have had opportunity to return. ¹⁶But as it is, they desire a better country, that is, a heavenly one. Therefore God is not ashamed to be called their God; indeed, he has prepared a city for them.

¹⁷ By faith Abraham, when put to the test, offered up Isaac. He who had received the promises was ready to offer up his only son, ¹⁸of whom he had been told, “It is through Isaac that descendants shall be named for you.” ¹⁹He considered the fact that God is able even to raise someone from the dead—and figuratively speaking, he did receive him back. ²⁰By faith Isaac invoked blessings for the future on Jacob and Esau. ²¹By faith Jacob, when dying, blessed each of the sons of Joseph, “bowing in worship over the top of his staff.” ²²By faith Joseph, at the end of his life, made mention of the exodus of the Israelites and gave instructions about his burial.

The Faith of Moses

²³ By faith Moses was hidden by his parents for three months after his birth, because they saw that the child was beautiful; and they were not afraid of the king’s edict. ²⁴By faith Moses, when he was grown up, refused to be called a son of Pharaoh’s daughter, ²⁵choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin. ²⁶He considered abuse suffered for the Christ to be greater wealth than the treasures of Egypt, for he was looking ahead to the reward. ²⁷By faith he left Egypt, unafraid of the king’s anger; for he persevered as though he saw him who is invisible. ²⁸By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel.

The Faith of Other Israelite Heroes

²⁹ By faith the people passed through the Red Sea as if it were dry land, but when the Egyptians attempted to do so they were drowned. ³⁰By faith the walls of Jericho fell after they had been encircled for seven days. ³¹By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.

³² And what more should I say? For time would fail me to tell of Gideon, Barak, Samson, Jephthah, of David and Samuel and the prophets— ³³who through faith conquered kingdoms, administered justice, obtained promises, shut the mouths of lions, ³⁴quenched raging fire, escaped the edge of the sword, won strength out of weakness, became mighty in war, put foreign armies to flight. ³⁵Women received their dead by resurrection. Others were tortured, refusing to accept release, in order to obtain a better resurrection. ³⁶Others suffered mocking and flogging, and even chains and imprisonment. ³⁷They were stoned to death, they were sawn in two, they were killed by the sword; they went about in skins of sheep and goats, destitute, persecuted, tormented— ³⁸of whom the world was not worthy. They wandered in deserts and mountains, and in caves and holes in the ground.

³⁹ Yet all these, though they were commended for their faith, did not receive what was promised, ⁴⁰since God had provided something better so that they would not, apart from us, be made perfect.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

13. These all died in faith, etc. He enhances by a comparison the faith of the patriarchs: for when they had only tasted of the promises, as though fully satisfied with their sweetness, they despised all that was in the world; and they never forgot the taste of them, however small it was either in life or in death. ²²²²²² “These all” must be limited to Abraham, and those mentioned after him, for to them the promises had been made; and he speaks only of such. So Beza and Stuart. — Ed.

At the same time the expression in faith, is differently explained. Some understand simply this that they died in faith, because in this life they never enjoyed the promised blessings, as at this day also salvation is hid from us, being hoped for. But I rather assent to those who think that there is expressed here a difference between us and the fathers; and I give this explanation, — “Though God gave to the fathers only a taste of that grace which is largely poured on us, though he showed to them at a distance only an obscure representation of Christ, who is now set forth to us clearly before our eyes, yet they were satisfied and never fell away from their faith: how much greater reason then have we at this day to persevere? If we grow faint, we are doubly inexcusable”. It is then an enhancing circumstance, that the fathers had a distant view of the spiritual kingdom of Christ, while we at this day have so near a view of it, and that they hailed the promises afar off, while we have them as it were quite near us; for if they nevertheless persevered even unto death, what sloth will it be to become wearied in faith, when the Lord sustains us by so many helps. Were any one to object and say, that they could not have believed without receiving the promises on which faith is necessarily founded: to this the answer is, that the expression is to be understood comparatively; for they were far from that high position to which God has raised us. Hence it is that though they had the same salvation promised them, yet they had not the promises so clearly revealed to them as they are to us under the kingdom of Christ; but they were content to behold them afar off. ²²³²²³ Mention is made of “promises;” and then “heavenly country” is the only thing afterwards specified. Abraham, Isaac and Jacob had received many promises which were not fulfilled to them — a numerous seed, the land of Canaan, the Messiah, the resurrection (implied in the promise of being their God) and the heavenly country. There is no reason why all these should not form the “promises” which they saw afar and embraced, though the promise of the heavenly country is alone afterwards, expressly mentioned, it being as it were the completion of all the other promises, and suitably referred to after the acknowledgment they made of being strangers and sojourners on the earth. Their faith embraced all the promises, while it had a especial reference to the eternal inheritance, which though they entered into rest, as to their spirits, they have not yet attained, and which shall not be attained either by them, or by us, until Christ’s second coming, when we shall together be introduced into the heavenly country. See a Note on the 39^th and 40^th verses. — Ed.

And confessed that they were strangers, etc. This confession was made by Jacob, when he answered Pharaoh, that the time of his pilgrimage was short compared with that of his fathers, and full of many sorrows. (Genesis 47:9.) Since Jacob confessed himself a pilgrim in the land, which had been promised to him as a perpetual inheritance, it is quite evident that his mind was by no means fixed on this world, but that he raised it up above the heavens. Hence the Apostle concludes, that the fathers, by speaking thus, openly showed that they had a better country in heaven; for as they were pilgrims here, they had a country and an abiding habitation elsewhere.

But if they in spirit amid dark clouds, took a flight into the celestial country, what ought we to do at this day? For Christ stretches forth his hand to us, as it were openly, from heaven, to raise us up to himself. If the land of Canaan did not engross their attention, how much more weaned from things below ought we to be, who have no promised habitation in this world?

15. And truly if they had been mindful, etc. He anticipates an objection that might have been made, — that they were strangers because they had left their own country. The apostle meets this objection, and says, that though they called themselves strangers, they yet did not think of Mesopotamia; for if they had a desire to return, they might have done so: but they had willingly banished themselves from it, nay, they had disowned it, as though it did not belong to them. By another country, then, they meant, that which is beyond this world. ²²⁴²²⁴ “But now they desire,” etc. The historical present is used here instead of the past tense — “But now they desired, etc.” So Beza, Grotius, and others. — Ed.

16. Wherefore God is not ashamed, etc. He refers to that passage, “I am the God of Abraham, the God of Isaac, and the God of Jacob.” (Exodus 3:6.) It is a singular honor when God makes men illustrious, by attaching his name to them; and designs thus to have himself distinguished from idols. This privilege, as the Apostle teaches us, depends also on faith; for when the holy fathers aspired to a celestial country, God on the other hand counted them as citizens. We are hence to conclude, that there is no place for us among God’s children, except we renounce the world, and that there will be for us no inheritance in heaven, except we become pilgrims on earth; Moreover, the Apostle justly concludes from these words, — “I am the God of Abraham, of Isaac, and of Jacob,” that they were heirs of heaven, since he who thus speaks is not the God of the dead, but of the living.

²²² “These all” must be limited to Abraham, and those mentioned after him, for to them the promises had been made; and he speaks only of such. So Beza and Stuart. — Ed.

²²³ Mention is made of “promises;” and then “heavenly country” is the only thing afterwards specified. Abraham, Isaac and Jacob had received many promises which were not fulfilled to them — a numerous seed, the land of Canaan, the Messiah, the resurrection (implied in the promise of being their God) and the heavenly country. There is no reason why all these should not form the “promises” which they saw afar and embraced, though the promise of the heavenly country is alone afterwards, expressly mentioned, it being as it were the completion of all the other promises, and suitably referred to after the acknowledgment they made of being strangers and sojourners on the earth. Their faith embraced all the promises, while it had a especial reference to the eternal inheritance, which though they entered into rest, as to their spirits, they have not yet attained, and which shall not be attained either by them, or by us, until Christ’s second coming, when we shall together be introduced into the heavenly country. See a Note on the 39th and 40th verses. — Ed.

²²⁴ “But now they desire,” etc. The historical present is used here instead of the past tense — “But now they desired, etc.” So Beza, Grotius, and others. — Ed.