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Translation
King James Version
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.
Complete Jewish Bible
By trusting, we understand that the universe was created through a spoken word of God, so that what is seen did not come into being out of existing phenomena.
Berean Standard Bible
By faith we understand that the universe was formed at God’s command, so that what is seen was not made out of what was visible.
American Standard Version
By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which appear.
World English Bible Messianic
By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.
Geneva Bible (1599)
Through faith we vnderstand that the world was ordeined by the worde of God, so that the things which we see, are not made of things which did appeare.
Young's Literal Translation
by faith we understand the ages to have been prepared by a saying of God, in regard to the things seen not having come out of things appearing;
In the KJVVerse 30,176 of 31,102
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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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Shepherd of HermasAD 160
Shepherd of Hermas, Vision 3
And in a much inferior place they will be laid, and that, too, only when they have been tortured and completed the days of their sins. And on this account will they be transferred, because they have partaken of the righteous Word. And then only will they be removed from their punishments when the thought shall come into their hearts to repent of the deeds which they have done.
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 22
Faith needs a generous and vigorous soul, and one rising above all things of sense, and passing beyond the weakness of human reasonings. For it is not possible to become a believer, otherwise than by raising one's self above the common customs of the world.
John ChrysostomAD 407
Homily on Hebrews 22
Whence does it appear, he would say, that God made these things? Reason does not suggest it; no one was present when it was done. Whence is it shown? It is plainly the result of faith. "Through faith we understand that the worlds were made." Why "through faith"? Because "the things that are seen were not made of things which do appear." For this is Faith. Having thus stated the general principle, he afterwards tests it by individuals. For a man of note is equivalent to the world.
John ChrysostomAD 407
Homily on Hebrews 22
Therefore the philosophers expressly say that "nothing comes out of things that are not" being "sensual" (Jude 19), and trusting nothing to Faith. And yet these same men, when they happen to say anything great and noble, are caught entrusting it to Faith. For instance, that "God is without beginning, and unborn"; for reason does not suggest this, but the contrary. And consider, I beseech you, their great folly. They say that God is without beginning; and yet this is far more wonderful than the creation out of things that are not. For to say, that He is without beginning, that He is unborn, neither begotten by Himself nor by another is more full of difficulties, than to say that God made the things which are, out of things which are not.
John ChrysostomAD 407
Homily on Hebrews 22
What then does Paul do? He encourages them by the fathers; and before that by the common notions of mankind. For tell me, he says, since Faith is calumniated as being a thing without demonstration and rather a matter of deceit, therefore he shows that the greatest things are attained through faith and not through reasonings. And how does he show this, tell me? It is manifest, he saith, that God made the things which are, out of things which are not, things which appear, out of things which appear not, things which subsist, out of things which subsist not. But whence is it shown that He did this even "by a Word"? For reason suggests nothing of this kind; but on the contrary, that the things which appear are formed out of things which appear.
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 11:3 serves as a foundational declaration within the "Hall of Faith" chapter, asserting that through the lens of faith, humanity can comprehend the profound truth of the universe's origin and meticulous design. It reveals that the vast cosmos, with all its visible intricacies, was not formed from pre-existing, observable materials but was brought into being solely by the powerful, authoritative, and spoken word of God, demonstrating His absolute sovereignty and creative might.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Hebrews 11:3 employs several powerful literary devices. The most prominent is Paradox, evident in the statement "things which are seen were not made of things which do appear." This highlights the counter-intuitive nature of divine creation, where the tangible and visible originate from the intangible and invisible. This paradox underscores the supernatural character of God's work, challenging purely materialistic worldviews. There is also a strong element of Emphasis through assertion, particularly regarding the "word of God" as the sole agent of creation, which elevates God's spoken command to a position of ultimate power and authority. Furthermore, the verse implicitly uses Metaphor, presenting faith as a faculty or a lens through which understanding is achieved, suggesting that just as physical eyes perceive visible light, spiritual faith perceives spiritual truth.
THEOLOGICAL AND THEMATIC CONNECTIONS
Hebrews 11:3 is a profound theological statement that grounds our understanding of God's nature and His relationship to creation. It affirms God's absolute sovereignty and omnipotence, demonstrating that He is not limited by pre-existing conditions or materials. The doctrine of creation ex nihilo is crucial, as it distinguishes the biblical God from pagan deities who often merely ordered chaos or worked with existing matter. This verse asserts God's unique status as the ultimate source of all reality, reinforcing that He is the uncreated Creator. It also highlights the reliability and power of God's word, which is not merely communicative but inherently creative and effective. This foundational truth about creation provides a bedrock for trusting God in all other areas of life, for if He can speak the universe into being, He is certainly capable of fulfilling His promises and sustaining His people.
REFLECTION AND APPLICATION
Hebrews 11:3 invites us to cultivate a deeper, more profound faith in God as the ultimate Creator and sustainer of all things. In a world increasingly dominated by naturalistic explanations for existence, this verse calls us back to divine revelation as the primary source of truth about ultimate origins. If we can accept by faith that God spoke the entire universe into being from nothing, demonstrating limitless power and wisdom, then we can surely trust Him with the intricate details of our individual lives, our present circumstances, and our future hopes. This understanding should inspire awe and humility, reminding us of our creaturely status and God's infinite majesty. It encourages us to live lives that acknowledge His sovereignty, recognizing that the same powerful Word that brought the cosmos into existence is at work in His ongoing providential care and in the redemptive work of Christ. Our faith in creation should strengthen our faith in redemption, knowing that the God who spoke light into darkness can also speak life into our souls.
Questions for Reflection
FAQ
What does "the worlds" refer to in this verse?
Answer: The Greek word translated "worlds" is aiṓn (G165), which literally means "age" or "period of time." While it can refer to the physical cosmos, in this context, it encompasses the entire framework of existence, including both space and time. So, "the worlds" refers not just to the physical universe but to the entire created order, including all its temporal dimensions and structures. It signifies that God is the Creator of all reality, both visible and invisible, and the very fabric of time itself.
Does Hebrews 11:3 contradict scientific theories about the origin of the universe?
Answer: Hebrews 11:3 does not directly contradict scientific theories, but rather operates on a different plane of explanation. Science describes the how of the universe's operation and development within the created order, based on observable phenomena. This verse, however, addresses the ultimate origin and the who behind creation, asserting that God brought everything into existence from nothing ("not made of things which do appear") through His divine word. It speaks to the supernatural cause that undergirds all natural processes. Faith provides the framework for understanding the ultimate beginning, a realm beyond the scope of empirical scientific investigation. Thus, the verse provides a theological foundation that complements, rather than competes with, scientific inquiry.
What is the significance of "not made of things which do appear"?
Answer: This phrase is a crucial theological statement asserting the doctrine of creation ex nihilo, meaning "creation out of nothing." It signifies that God did not merely reorder or reshape pre-existing matter, but literally spoke the universe into existence from non-existence. This emphasizes God's absolute power, His transcendence over creation, and His unique status as the uncreated Creator. It means that the visible, tangible world did not originate from any observable or pre-existent material source, but entirely from the invisible, powerful command of God. This concept is foundational to understanding God's omnipotence and His unique relationship to His creation.
CHRIST-CENTERED FULFILLMENT
Hebrews 11:3, while speaking of God's general creative power, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The New Testament consistently reveals that the "word of God" through whom the worlds were framed is none other than the pre-existent Son, the Logos. John 1:3 explicitly states, "All things were made by him; and without him was not any thing made that was made." Similarly, Colossians 1:16-17 declares that "by him were all things created, that are in heaven, and that are in earth, visible and invisible... all things were created by him, and for him: And he is before all things, and by him all things consist." The author of Hebrews himself begins his epistle by affirming that God "hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds" (Hebrews 1:2). Therefore, the faith by which we understand creation is ultimately faith in Christ, the very agent of creation, who not only brought all things into being but also sustains them by the "word of his power" (Hebrews 1:3). This Christ-centered understanding of creation lays the groundwork for understanding His redemptive work, for the One who created all things is also the One who redeems them, reconciling all things to Himself through the cross (Colossians 1:20).