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 (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.
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 ὑποστασις, 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, "Elenchos, 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 favor 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, etc., etc., 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.
The Lord does not choose or accept laborers according to the numerous advantages which they have enjoyed, or according to the superior education which they have received. The value of the human agent is estimated according to the capacity of the heart to know and understand God. “Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. Thou therefore endure hardness, as a good soldier of Jesus Christ.” The highest possible good is obtained through a knowledge of God. “This is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou has sent.” FE 341.1
This knowledge is the secret spring from which flows all power. It is through the exercise of the faculty of faith that we are enabled to receive and practice the word of God. No excuse can be accepted, no plea of justification received for the failure to know and understand the will of the Lord. The Lord will enlighten the heart that is loyal to Him. He can read the thoughts and intents of the heart. It is useless to plead that if it had been so and so, we would have done so and so. There is no if about God's requirements; His word is yea and amen. There can be no question in the heart of faith as to the power of God to perform His promises. Pure faith works by love, and purifies the soul. FE 341.2
To the distressed father, seeking for the tender love and pity of Christ to be exercised in behalf of his afflicted son, Jesus said: “If thou canst believe, all things are possible to him that believeth.” All things are possible with God, and by faith we may lay hold on His power. But faith is not sight; faith is not feeling; faith is not reality. “Faith is the substance of things hoped for, the evidence of things not seen.” To abide in faith is to put aside feeling and selfish desires, to walk humbly with the Lord, to appropriate His promises, and apply them to all occasions, believing that God will work out His own plans and purposes in your heart and life by the sanctification of your character; it is to rely entirely, to trust implicitly, upon the faithfulness of God. If this course is followed, others will see the special fruits of the Spirit manifested in the life and character. FE 341.3Read in context »
Perfect faith, the surrender of self to God, simple trust in His pledged word, should be a part of every minister's experience. Only as a minister has this experience can he make the subject of faith plain to the doubting and distrustful. GW 260.1
Faith is not feeling. “Faith is the substance of things hoped for, the evidence of things not seen.” [Hebrews 11:1.] True faith is in no sense allied to presumption. Only he who has true faith is secure against presumption, for presumption is Satan's counterfeit of faith. GW 260.2
Faith claims God's promises and brings forth fruit in obedience. Presumption also claims the promises, but uses them as Satan did, to excuse transgression. Faith would have led our first parents to trust the love of God and to obey His commands. Presumption led them to transgress His law, believing that His great love would save them from the consequences of their sin. It is not faith that claims the favor of Heaven without complying with the conditions on which mercy is to be granted. Genuine faith has its foundation in the promises and provisions of the Scriptures. GW 260.3
To talk of religion in a casual way, to pray without soul-hunger and living faith, avails nothing. A nominal faith in Christ, which accepts Him merely as the Saviour of the world, can never bring healing to the soul. The faith that is unto salvation is not a mere intellectual assent to the truth. He who waits for entire knowledge before he will exercise faith, cannot receive blessing from God. GW 260.4Read in context »
Dear Brethren and Sisters,Read in context »
God gives light to guide those who honestly desire light and truth; but it is not His purpose to remove all cause for questioning and doubt. He gives sufficient evidence to found faith upon, and then requires men to accept that evidence and exercise faith. 5T 303.1
He who will study the Bible with a humble and teachable spirit will find it a sure guide, pointing out the way of life with unfailing accuracy. But what does your study of the Bible avail, brethren and sisters, unless you practice the truths it teaches? That holy book contains nothing that is nonessential; nothing is revealed that has not a bearing upon our actual lives. The deeper our love for Jesus, the more highly we shall regard that word as the voice of God directly to us. 5T 303.2
The church in ----- is standing on Satan's enchanted ground, and there is necessity for a thorough conversion. Individual effort is needed. The rich promises of the Bible are for those who take up their cross and deny self daily. Everyone who has a sincere desire to be a learner in the school of Christ will cultivate spiritual-mindedness and will avail himself of every means of grace, but in this church opportunities and privileges have been slighted. One may be able to say but few words in public and to do but little in the vineyard of the Lord, but he is in duty bound to say something and to be an interested worker. Every member should help to strengthen and sustain the church; but in many cases there are one or two who have the spirit of faithfulness that characterized Caleb of old, and these are permitted to bear the burdens and take the responsibilities, while the rest shirk all care. 5T 303.3
Caleb was faithful and steadfast. He was not boastful, he made no parade of his merits and good deeds; but his influence was always on the side of right. And what was his reward? When the Lord denounced judgments against the men who refused to hearken to His voice, He said: “But My servant Caleb, because he had another spirit with him, and hath followed Me fully, him will I bring into the land whereinto he went; and his seed shall possess it.” While the cowards and murmurers perished in the wilderness, faithful Caleb had a home in the promised Canaan. “Them that honor Me I will honor,” saith the Lord. 5T 303.4Read in context »
The unbelief and murmurings of the children of Israel illustrate the people of God now upon the earth. Many look back to them, and marvel at their unbelief and continual murmurings, after the Lord had done so much for them, in giving them repeated evidences of his love and care for them. They think that they should not have proved thus ungrateful. But some who thus think, murmur and repine at things of less consequence. They do not know themselves. God frequently proves them, and tries their faith in small things, and they do not endure the trial any better than did ancient Israel. 3SG 251.1
Many have their present wants supplied, yet they will not trust the Lord for the future. They manifest unbelief, and sink into despondency and gloom at anticipated want. Some are in continual trouble lest they shall come to want, and their children suffer. When difficulties arise, or when they are brought into strait places—when their faith and love to God is tested, they shrink from the trial, and murmur at the process by which God has chosen to purify them. Their love does not prove pure and perfect, to bear all things. The faith of the people of the God of Heaven should be strong, active, and enduring—the substance of things hoped for. Then the language of such will be, Bless the Lord, oh my soul, and all that is within me, bless his holy name; for he hath dealt bountifully with me. Self-denial is considered by some to be real suffering. Depraved appetites are indulged. And a restraint upon the unhealthy appetite would lead even many professed Christians to now start back, as though actual starvation would be the consequence of a plain diet. And, like the children of Israel, they would prefer slavery, diseased bodies, and even death, rather than to be deprived of the flesh-pots. Bread and water is all that is promised to the remnant in the time of trouble. 3SG 251.2
“And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoarfrost, on the ground. And when the children of Israel saw it, they said one to another, It is manna; for they wist not what it was. And Moses said unto them, this is the bread which the Lord hath given you to eat. This is the thing which the Lord hath commanded, Gather of it every man according to his eating, an omer for every man according to the number of your persons; take ye every man for them which are in his tents. 3SG 252.1Read in context »