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Commentary on Hebrews 11 verses 1–3
1 ¶ Now faith is the substance of things hoped for, the evidence of things not seen.
2 For by it the elders obtained a good report.
3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.
Here we have, I. A definition or description of the grace of faith in two parts. 1. It is the substance of things hoped for. Faith and hope go together; 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 that he has promised to us in Christ; and this persuasion is so strong that it gives the soul a kind of possession and present fruition of those things, gives them a subsistence in the soul, by the first-fruits and foretastes of them: so that believers in the exercise of faith are filled with joy unspeakable and full of glory. Christ dwells in the soul by faith, and the soul is filled with the fullness of God, as far as his present measure will admit; he experiences a substantial reality in the objects of faith. 2. It is the evidence of things not seen. Faith demonstrates to the eye of the mind the reality of those things that cannot be discerned by the eye of the body. Faith is the firm assent of the soul to the divine revelation and every part of it, and sets to its seal that God is true. It is a full approbation of all that God has revealed as holy, just, and good; it helps the soul to make application of all to itself with suitable affections and endeavours; and so it is designed to serve the believer instead of sight, and to be to the soul all that the senses are to the body. That faith is but opinion or fancy which does not realize invisible things to the soul, and excite the soul to act agreeably to the nature and importance of them.
II. An account of the honour it reflects upon all those who have lived in the exercise of it (Heb 11:2): By it the elders obtained a good report - the ancient believers, who lived in the first ages of the world. Observe, 1. True faith is an old grace, and has the best plea to antiquity: it is not a new invention, a modern fancy; it is a grace that has been planted in the soul of man ever since the covenant of grace was published in the world; and it has been practiced from the beginning of the revelation; the eldest and best men that ever were in the world were believers. 2. Their faith was their honour; it reflected honour upon them. They were an honour to their faith, and their faith was an honour to them. It put them upon doing the things that were of good report, and God has taken care that a record shall be kept and report made of the excellent things they did in the strength of this grace. The genuine actings of faith will bear to be reported, deserve to be reported, and will, when reported, redound to the honour of true believers.
III. We have here one of the first acts and articles of faith, which has a great influence on all the rest, and which is common to all believers in every age and part of the world, namely, the creation of the worlds by the word of God, not out of pre-existent matter, but out of nothing, Heb 11:3. The grace of faith has a retrospect as well as prospect; it looks not only forward to the end of the world, but back to the beginning of the world. By faith we understand much more of the formation of the world than ever could be understood by the naked eye of natural reason. Faith is not a force upon the understanding, but a friend and a help to it. Now what does faith give us to understand concerning the worlds, that is, the upper, middle, and lower regions of the universe? 1. That these worlds were not eternal, nor did they produce themselves, but they were made by another. 2. That the maker of the worlds is god; he is the maker of all things; and whoever is so must be God. 3. That he made the world with great exactness; it was a framed work, in every thing duly adapted and disposed to answer its end, and to express the perfections of the Creator. 4. That God made the world by his word, that is, by his essential wisdom and eternal Son, and by his active will, saying, Let it be done, and it was done, Psa 33:9. 5. That the world was thus framed out of nothing, out of no pre-existent matter, contrary to the received maxim, that "out of nothing nothing can be made," which, though true of created power, can have no place with God, who can call things that are not as if they were, and command them into being. These things we understand by faith. The Bible gives us the truest and most exact account of the origin of all things, and we are to believe it, and not to wrest or run down the scripture-account of the creation, because it does not suit with some fantastic hypotheses of our own, which has been in some learned but conceited men the first remarkable step towards infidelity, and has led them into many more.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–3. Public domain.
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Clement of AlexandriaAD 215
The Stromata Book 2
“Should your springs be scattered abroad, streams of water in the streets?” “The majority do not turn their minds to the sort of things they encounter, and, if they are taught, they do not acquire knowledge, although they think they do.” So says the admirable Heraclitus. Do you not realize that he is another critic of nonbelievers? “The righteous shall live by his faith,” says the prophet. One of the other prophets remarks, “If you do not believe, you emphatically will not understand either.” How could a soul come to the study of these things, itself exceptional, if, deep within, lack of faith over the teaching is fighting against it? Faith, which the Greeks think alien and useless and which they consequently malign, is in fact preconception by the will, an act of consenting to religion and, as the divine apostle puts it, “the assurance of things hoped for, the conviction of things not seen. For by it the men of old received divine approval.” Without faith it is impossible to please God.
Ephrem the SyrianAD 373
COMMENTARY ON THE EPISTLE TO THE HEBREWS
Now our faith is not destroyed by despair because it was made firm by true hope. And there are witnesses who testify about it. In fact, even though faith was hidden from the people of the middle generation, it had nonetheless been revealed to those of the first. And there is a proof that reveals what is not evident. What proof? Certainly the one through which the testimony about the people of the first generation was made, that is, the narrative of scripture, that testified about the faith, through which the ancient fathers were put to test.
Cyril of JerusalemAD 386
Catechetical Lecture 5:3
It is not only among those of us who bear the name of Christ that the dignity of faith is great. Rather, all things that are accomplished in the world, even by those who are strangers to the church, are accomplished by faith. By faith the laws of marriage yoke together those who have lived as strangers. Because of the faith in marriage contracts, a stranger is made partner of another stranger’s person and possessions. By faith, farmers are also sustained, for the one who does not believe that he shall receive a harvest is not going to endure the work. By faith seafaring men, trusting to the thinnest plank, exchange that most solid element, the land, for the restless motion of the waves, committing themselves to uncertain hopes and carrying with them a faith more sure than any anchor. By faith therefore most of men’s affairs are held together: and not among us only has there been this belief, but also, as I have said, among those who are outside the church. For if they receive not the Scriptures but bring forward certain doctrines of their own, even these they accept by faith.
Cyril of JerusalemAD 386
Catechetical Lecture 5:1-2
“Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report.” Notice how great a dignity the Lord bestows on you in transferring you from the order of catechumens to that of the faithful. The apostle Paul says as much when he affirms, “God is faithful, by whom you were called into the fellowship of his son Jesus Christ.” Since God is here called faithful, you also in receiving this title receive a great dignity. God is called faithful in the same way that he is called good, just, almighty and maker of the universe. Consider therefore to what kind of dignity you are rising, seeing you are to become a partaker of a title of God.Here, then, it is further required that each of you be found faithful in his conscience: “for a faithful man it is hard to find”—not that you need to reveal to me what is on your conscience, for you are not to be “judged by man’s judgment.” But you are supposed to show the sincerity of your faith to God, “who tries the reins and hearts” and “knows the thoughts of men.” A faithful person is a great thing, being richest of all rich people. For “to the faithful person belongs the whole world of wealth,” in that he disdains and tramples on it. For they who in appearance are rich and have many possessions are poor in soul: since the more they gather, the more they pine with longing for what is still lacking. But the faithful person (a strange paradox, indeed) is rich in poverty. Such a person knows that we only need to have “food and clothing” and, being “content with these,” he has trampled riches under foot.
John ChrysostomAD 407
Homily on Hebrews 21
"Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report." O what an expression has he used, in saying, "an evidence of things not seen." For we say there is "evidence," in the case of things that are very plain. Faith then is the seeing things not plain (he means), and brings what are not seen to the same full assurance with what are seen. So then neither is it possible to disbelieve in things which are seen, nor, on the other hand can there be faith unless a man be more fully assured with respect to things invisible, than he is with respect to things that are most clearly seen. For since the objects of hope seem to be unsubstantial, Faith gives them substantiality, or rather, does not give it, but is itself their substance. For instance, the Resurrection has not come, nor does it exist substantially, but hope makes it substantial in our soul. This is the meaning of "the substance of things."
If therefore it is an "evidence of things not seen," why forsooth do you wish to see them, so as to fall away from faith, and from being just? Since "the just shall live by faith," whereas ye, if ye wish to see these things, are no longer faithful. Ye have labored (he says), ye have struggled: I too allow this, nevertheless, wait for this is Faith: do not seek the whole "here."
Theodore of MopsuestiaAD 428
FRAGMENTS ON THE EPISTLE TO THE HEBREWS 11.1-2
He has made use of many proofs, since he knew the Jews especially questioned faith by means of a certain line of argument. For the Jews were setting forth the law and righteousness by their works, but Christians set forth faith, saying that even if someone should be guilty of ten thousand evils, by only believing in Christ he receives immediately deliverance from all of them, being deemed worthy of justification from him. Therefore, having determined this, then partly to appropriate the things that had been said before and partly to be able to show that faith appeared among all the virtuous men of old, he adds, “by faith the men of old received divine approval.”
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 11
The body’s eye did not recognize the God of all as creator; instead faith instructed us that God, who has always existed, created what did not exist. There is, after all, no example of this among human beings; yet though learning nothing of the kind from nature, we have in faith a teacher of the unexpected. Human beings, of course, make something out of something, whereas the God of all produced what exists out of nothing.
Theodoret of CyrusAD 458
INTERPRETATION OF HEBREWS 11
He shows both those before the law and those under the law becoming God’s friends through faith and enjoying distinction. In this he achieves two things at the same time: he brings out the power of faith (faith accomplishing what the law did not achieve) and provides encouragement to those dispirited at the insurrections of the adversaries, showing everyone in possession of everlasting repute to have traveled through the same storms. First he teaches the very definition of faith: through it we see what is unseen, and it acts as an eye for discernment of what is hoped for. Faith depicts for us in advance the resurrection of those still lying dead in their tombs and causes the immortality of the dust of our bodies to become evident.
Leo the GreatAD 461
SERMON 69.2
Rejoice that whatever the shadows of the Old Testament used to veil beneath the testimonies of prophets has been brought out into the open through the mystery of the Lord’s passion. As a result, the various kinds of sacrifices and the different means of purification have come to a halt. Thus, the precept of circumcision, the distinction between foods, the sabbath rest, and the killing of the paschal lamb have ceased, since “the law was given through Moses, but grace and truth came through Jesus Christ.”Figures came first so that their fulfillment could follow. When the reality which had been announced finally arrived, there was no longer any need for the services of heralds. Reconciliation of the human race was conducted in such a way that the salvation which comes in Christ should have been available to all generations under the same justification. Delaying this salvation was a calculated move. It had the advantage of causing those things which were believed long before they actually took place to be honored without interruption. When the strength of faith has been established in those things that do not lie open to our vision, heavenly doctrine treats us more leniently.… To help us understand more easily, we benefit from many more prophets and witnesses than former ages.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
It consequently expresses what faith is, and says: Faith is the substance and essence of those thingswhich arehoped for. For since those things that exist in hope cannot be perceived, as they are not present in the meantime, faith is a certain essence and substance of them, causing them to be and in a way to become present, because one believes them to be. Moreover, faith is the proof and demonstration of things that are not seen. For faith presents visible things that are invisible. How? By the mind itself seeing those things that do not appear.
“for by it the elders have obtained a good report.” By faith, they received a report from God that they were pleasing to Him.
"the elders." Who are they? About whom Paul is about to speak.
"Through faith we understand that the ages were formed." For what reason could this be demonstrated? Therefore, it is necessary to persuade oneself by faith:
"so that what is seen was not brought into being from anything visible." For what word will demonstrate that those things were brought into being from what was not visible?None; but faith alone. Therefore, by faith we understand the ages to have been framed, that is, to have come into being, by the word of God. Why, by faith? So that the visible things did not come from things appearing; because the visible things came from things not appearing; the man of faith is needed.
"Abel offered to God a more excellent sacrifice." For whose example did Abel honor God, except that he believed by faith that there would be a compensation for these things?
"by which he obtained a report that he was righteous." For when God said to Cain, "If you offer rightly, but do not divide rightly," (Gen. 4:7) He testified concerning Abel that he both offered rightly and divided rightly. It is also said that fire descended from heaven upon his burnt offering.
"and by it he being dead." Indeed, the victim was the occasion for the slaughter itself.
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
[PHOTIUS] "yet speaks." He is immortal; his deed, done through faith, does not allow him to fall into oblivion, he says. [end of the Photius excerpt]
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
[OECUMENIUS] Or through itself the faith; however, it speaks through reputation, glory, by remembrance. [end of the Oecumenius excerpt]
OecumeniusAD 990
The Pseudo-Oecumenian Catena on Hebrews
[PHOTIUS] What is said: "and by it he being dead yet speaks," or it is understood that this victim was the occasion for envy and rivalry against his brother: moreover, this gave rise to murder. Or that he speaks through him, although dead: For this reason, it has become the cause for Abel to be remembered and regarded as unfailing. Or, if someone examines both more closely, taking into account that, through it, as it is referred to both being Dead yet Speaks: so that the meaning is: By itself or because of itself the dead host still speaks through it. [break in Photius excerpt]
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Hebrews 11:2 serves as the foundational declaration for the ensuing "Hall of Faith" chapter, asserting that it was through the active and enduring quality of faith that the revered figures of old, the "elders," received divine commendation and a favorable testimony from God. This verse immediately connects to the definition of faith provided in Hebrews 11:1, establishing the timeless principle that faith is the means by which God's people are recognized and approved, setting the stage for a grand historical panorama of those who lived by this very principle.
CONTEXT
Literary Context: This verse acts as the crucial bridge between the profound definition of faith presented in Hebrews 11:1 and the extensive catalog of faithful individuals that follows in Hebrews 11:3-40. The phrase "For by it" directly refers to the "faith" described in the preceding verse as "the substance of things hoped for, the evidence of things not seen." Thus, Hebrews 11:2 transitions from an abstract definition to concrete examples, illustrating how this faith was lived out by historical figures and recognized by God. It sets the precedent that the commendation of God is inextricably linked to the exercise of genuine faith, preparing the reader for the detailed accounts of Abel, Enoch, Noah, Abraham, and many others.
Historical & Cultural Context: The Epistle to the Hebrews was written to a community of Jewish Christians, likely facing significant persecution or social pressure to revert to Judaism. They were potentially weary, discouraged, and tempted to abandon their Christian confession. The author's primary aim is to demonstrate the superiority of Christ and the New Covenant over the Old, and to exhort these believers to persevere in their faith. By presenting a "cloud of witnesses" from their own revered heritage—the "elders" of Israelite history—the author provides powerful examples of endurance and trust in God's promises, even when those promises were not fully realized in their lifetime. This historical review served as a cultural anchor, reminding them that faith was not a new, isolated concept but a continuous thread woven through the tapestry of their spiritual ancestry, offering both comfort and challenge.
Key Themes: Hebrews 11:2 introduces several key themes that permeate the entire chapter and the broader epistle. Firstly, it underscores the theme of Divine Approval and Commendation, emphasizing that faith is the quality through which God acknowledges and testifies concerning His people. This aligns with the broader message that "without faith it is impossible to please him" (Hebrews 11:6). Secondly, it highlights the Legacy of Faith, establishing that the principle of living by faith is not novel but has been the defining characteristic of God's people throughout history, creating a continuous lineage from the patriarchs to the contemporary believers. This legacy serves as an encouragement to the struggling audience, reminding them they are part of a grand narrative of perseverance. Lastly, the verse subtly introduces the theme of Faith as a Practical, Active Principle, not merely intellectual assent, as the "elders" acted upon their faith, leading to God's favorable report on their lives, as seen in the subsequent examples like Abraham's obedience (Hebrews 11:8).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The author of Hebrews masterfully employs several literary devices in Hebrews 11:2 to achieve his persuasive aims. Foremost is Exemplification, as this verse introduces the entire chapter as a grand catalog of historical examples of faith. It sets the stage for the detailed narratives that follow, each serving as a concrete illustration of the abstract definition of faith from Hebrews 11:1. The "elders" are presented as a collective model for the struggling readers. Furthermore, there is a strong element of Commendation, as the phrase "obtained a good report" highlights God's divine approval and affirmation of their lives of faith. This serves as a powerful encouragement, suggesting that God actively recognizes and honors those who live by faith. Finally, the verse implicitly uses Continuity or Lineage, by referring to "the elders," it connects the contemporary audience to a long, unbroken chain of faithful individuals, reinforcing that their current struggles are part of a timeless spiritual journey shared by their revered ancestors.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 11:2 profoundly connects the act of faith to the concept of divine approval and righteousness. It asserts that God's commendation is not based on perfect performance or adherence to a legal code, but fundamentally on a trusting reliance upon His character and promises. This establishes a theological precedent that spans redemptive history, affirming that faith has always been the pathway to a right relationship with God. The "good report" is God's testimony to the validity and efficacy of their faith, demonstrating that genuine faith is inherently pleasing to Him and results in His affirmation. This principle is foundational to understanding salvation history, revealing a consistent divine standard for human interaction with the Creator.
REFLECTION AND APPLICATION
Hebrews 11:2 offers profound encouragement and challenge for believers today. It reminds us that our faith, though often unseen by the world, is profoundly visible and valuable to God. Just as the ancients were commended for their unwavering trust, so too are we called to live by a similar, active faith in God's promises, even when they seem distant, delayed, or require significant sacrifice. This verse invites us to consider our own lives: are we living in such a way that God could give us a "good report"? It's not about achieving perfection, but about cultivating a deep, abiding trust in God's character and His Word, allowing that trust to shape our decisions, our perseverance through trials, and our hope for the future. We are part of a continuous lineage of faith, connected to a "cloud of witnesses" who found their ultimate approval in God alone. This truth should inspire us to press on, knowing that our faithful endurance is not in vain but is recognized and honored by the Almighty.
Questions for Reflection
FAQ
Who are "the elders" mentioned in Hebrews 11:2?
Answer: "The elders" (Greek: presbýteros) in Hebrews 11:2 refer to the revered figures of ancient Israelite history, the patriarchs, prophets, and other significant individuals from the Old Testament. The rest of Hebrews chapter 11 provides a detailed list of these individuals, starting with Abel in Hebrews 11:4 and continuing through figures like Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, Rahab, Gideon, Barak, Samson, Jephthah, David, and Samuel, among others. They are presented as a "cloud of witnesses" (Hebrews 12:1) who exemplify what it means to live by faith.
What does it mean that they "obtained a good report"?
Answer: The phrase "obtained a good report" (Greek: emartyrethesan) means that these elders "were testified of" or "received a testimony." This implies a divine commendation; God Himself bore witness to their faith. It signifies that their lives, characterized by faith, were pleasing to God and received His approval. It's not merely that people spoke well of them, but that God Himself affirmed their faith as genuine and effective. This "good report" is a declaration of their righteous standing and the validity of their trust in Him, underscoring the truth that "without faith it is impossible to please him" (Hebrews 11:6).
CHRIST-CENTERED FULFILLMENT
While Hebrews 11:2 celebrates the faith of Old Testament saints, its ultimate Christ-centered fulfillment lies in Jesus Himself, who is the supreme object and perfecter of our faith. The faith of the elders, though commendable, was always forward-looking, anticipating the promises of God that would ultimately be realized in Christ. They "died in faith, not having received the promises, but having seen them and greeted them from afar" (Hebrews 11:13). Jesus, however, is the embodiment of all God's promises, the ultimate "evidence of things not seen" and "substance of things hoped for" (Hebrews 11:1). He is the "author and perfecter of our faith" (Hebrews 12:2), the one whose life, death, and resurrection perfectly exemplify and complete the faith that the elders only glimpsed. Our "good report" before God is no longer based on our imperfect faith alone, but on our faith in Christ, whose perfect obedience and atoning sacrifice provide the righteousness that God commends (2 Corinthians 5:21). Thus, the faith of the elders points us to the One who perfectly fulfilled the divine expectation of faith and through whom we, too, can obtain an eternal "good report."