Hebrews 11:6: without faith it is impossible to please God

1265–1273 · Thomas Aquinas, Summa Theologica II-II, q. 16, a. 1, co.

I answer that, A master does not impose laws on others than his subjects; wherefore the precepts of a law presuppose that everyone who receives the law is subject to the giver of the law. Now the primary subjection of man to God is by faith, according to Heb. 11:6: "He that cometh to God, must believe that He is." Hence faith is presupposed to the precepts of the Law: for which reason (Ex. 20:2) that which is of faith, is set down before the legal precepts, in the words, "I am the Lord thy God, Who brought thee out of the land of Egypt," and, likewise (Dt. 6:4), the words, "Hear, O Israel, the Lord thy [Vulg.: 'our'] God is one," precede the recording of the precepts.

1674 · John Owen, Pneumatologia, or a Discourse Concerning the Holy Spirit (Books I-V) 4.3

“Without faith it is impossible to please God,” Heb. xi. 6. The faith discoursed of by the apostle is that whereby the fathers “received the promises, walked with God, and obtained the inheritance,” — the faith of Abraham; that is, true, saving, justifying faith. This faith constitutes all them in whom it is true believers, and without it it is impossible to please God. Now, holiness, wherever it is, pleaseth God; and therefore without faith it is impossible we should have any interest in it.

1674 · John Owen, Pneumatologia, or a Discourse Concerning the Holy Spirit (Books I-V) 4.3

Some would except against this sense of the words from the ensuing reason which the apostle gives of his assertion, which contains the nature of the faith intended: “For he that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him;” for “this is that,” they say, “which the light of nature directs unto, and therefore there is no other faith necessarily required that a man may please God, but only that which is included in the right use and exercise of natural reason.” But this exception will no way evade the force of this testimony; for the apostle discourseth concerning such a coming unto God, and such a belief in him, as is guided, directed, and ingenerated in us, by the promises which it rests upon and is resolved into. Now these promises, all and every one of them, include Jesus Christ, with a respect unto him and his grace; and, therefore, the faith intended is that which is in God through Christ, as revealed and exhibited in the promises, and this coming unto God is a fruit and effect thereof.

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 9

Not obedience of faith, as though faith were the rule, and the law were abrogated; but to the law as a rule, and from faith as a principle. There is no true obedience before faith (Heb. xi. 6.) “Without faith it is impossible to please God;” and therefore without faith impossible to obey him. A good work cannot proceed from a defiled mind and conscience; and without faith every man’s mind is darkened, and his conscience polluted (Tit. i. 15). Faith is the band of union to Christ, and obedience is the fruit of union; we cannot bring forth fruit without being branches (John xv. 4, 5), and we cannot be branches without believing.

1830 · Philaret of Moscow, The Longer Catechism of the Orthodox, Catholic, Eastern Church 3.483

May not a man, on the other hand, be saved by love and good works, without faith? It is impossible that a man who has not faith in God should really love him; besides, man, being ruined by sin, can not do really good works, unless he receive through faith in Jesus Christ spiritual strength, or grace from God. Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. xi. 6.

1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: John 6.28-34

If any two things are put in strong contrast, in the New Testament, they are faith and works. Not working, but believing, not of works, but through faith--are words familiar to all careful Bible-readers. Yet here the great Head of the Church declares that believing on Him is the highest and greatest of all "works!" It is "the work of God." Doubtless our Lord did not mean that there is anything meritorious in believing. Man's faith, at the very best, is feeble and defective. Regarded as a "work," it cannot stand the severity of God's judgment, deserve pardon, or purchase heaven. But our Lord did mean that faith in Himself, as the only Savior, is the first act of the soul which God requires at a sinner's hands. Until a man believes on Jesus, and rests on Jesus as a lost sinner, he is nothing. Our Lord did mean that faith in Himself is that act of the soul which specially pleases God. When the Father sees a sinner casting aside his own righteousness, and simply trusting in His dear Son, He is well pleased. Without such faith it is impossible to please God.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 107

“Without faith it is impossible to please God,” because it is impossible to persevere in holiness without faith. What a multitude of fair-weather Christians we have in this age! Many Christians resemble the nautilus, which in fine smooth weather swims on the surface of the sea, in a splendid little squadron, like the mighty ships; but the moment the first breath of wind ruffles the waves, they take in their sails and sink into the depths. Many Christians are the same. In good company, in evangelical drawing-rooms, in pious parlors, in chapels and vestries, they are tremendously religious; but if they are exposed to a little ridicule, if some should smile at them and call them methodist, or presbyterian, or some name of reproach, it is all over with their religion till the next fine day. Then when it is fine weather, and religion will answer their purpose, up go the sails again, and they are as pious as before. Believe me, that kind of religion is worse than irreligion.

1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 107

“Without faith it is impossible to please God.” And I gather it from the fact that there never has been the case of a man recorded in Scripture who did please God without faith. The 11th chapter of Hebrews is the chapter of the men who pleased God. Listen to their names: “By faith Abel offered unto God a more excellent sacrifice;” “By faith Enoch was translated;” “By faith Noah built an ark;” “By faith Abraham went out into a place that he should afterwards receive;” “By faith he sojourned in the land of promise;” “By faith Sarah bare Isaac;” “By faith Abraham offered up Isaac;” “By faith Moses gave up the wealth of Egypt;” “By faith Isaac blessed Jacob;” “By faith Jacob blessed the sons of Joseph;” “By faith Joseph, when he died, made mention of the departure of the children of Israel;” “By faith the Red Sea was dried up;” “By faith the walls of Jericho fell down;” “By faith the harlot Rahab was saved;” “And what more shall I say? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthae, of David also, and Samuel, and of the prophets.” But all these were men of faith.

1877 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 23 (1877) 1368

Do you, at this moment, feel a horror of God, a dread at the mention of His name? Then you can never do that which will please Him, for without faith it is impossible to please God. Faith is the reverse of horror! You must, first of all, know that there is peace between you and your God, and then you can please Him.

1880 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 26 (1880) 1521

With our hearts we believe unto righteousness. If we do not believe, then we are not partakers of the promise which is given to those who do believe! Faith is, therefore, the work of man and it is the chief of works, the work most pleasing to God, the most godlike work, or, as the text puts it, "This is the work of God, that you believe on Him whom He has sent." To open up this one thought I pray for help from on high—it is just this—that faith is the most pleasing of all the works that man can do.

1880 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 26 (1880) 1521

When he believes in Jesus Christ and accepts mercy through the great Sacrifice, God is well-pleased because His poor erring creature has come into its right place and God sees in the act of faith the restitution of rectitude. Again, God is pleased with faith because it accepts God's way of reconciliation. God has given Christ that He might reconcile us to Himself by Him. When a man says, "I take Christ to be my Savior," he accepts God's way of reconciliation and then God must be reconciled, for He has promised to be so.

1889 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 35 (1889) 2100

If we are so carefully warned that without faith it is impossible to please God, we infer that with faith it is possible to please God. If you believe that He is and that He is a Rewarder of them that diligently seek Him. If you are willing to believe all that He teaches you because He teaches it, and are really a believer in Himself and in all that He is pleased to reveal, then are you pleasing to Him.

1889 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 35 (1889) 2100

If you do not believe in Him, you are not obedient to Him. For true obedience commands the understanding as well as every other power and faculty. We are bound to obey with the mind by believing, as well as with the hand by acting. The spiritual part of our being is in revolt against God until we believe. And, while the very life and glory of our being is in revolt, how can we please God?

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

"Without faith it is impossible to please God." He who has missed this faith has missed the vital point—had he begun with that, his amiability, his morality, his benevolence would have been acceptable, because in them there would have been the flower of life, the faith that makes them live! But without this, they are cold, soulless, dead, mere carcasses of virtue, devoid of life. "Without faith," in any case, and in every case, "it is impossible to please God."

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

"Without faith" in any act whatever, however religious, devout and self-denying, "it is impossible to please God." Further, dear Friends, notice that while the text is thus sweeping in its universality, it is also very positive in its assertion. It does not say, "Without faith it is difficult to please God," or, "Without faith it must require great monastic self-denial, rigid discipline, austerity and misery in order to please God." No, for those things do not please Him at all! It says, "Without faith it is impossible to please God."

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

The faith which pleases God is no mock faith, no dead faith, no false faith, no faith in a lie! It is faith in the Truth of God, it is true faith, it is spiritual faith. The faith that saves the soul and makes it pleasing before God is real faith. Many say that they believe a thing, but they do not truly believe it—it is not real to them.

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

If it is so, that, "without faith it is impossible to please God," what becomes of the multitude who have heard, but believed not, to whom the Word of this salvation has come, but who have rejected it? It is to be feared that God may again swear in His wrath, "They shall not enter into My rest." The Israelites could not enter into Canaan because of unbelief— and men in this day cannot enter into the privileges of the Gospel because of unbelief. Let us pity and pray for those who have not faith. Oh, that God would hear the cries of His children and work faith in men, for this, also, is the gift of God! Not only the blessing which He promises, but even the hand whereby we receive it must come from Him!

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

"Without faith it is impossible to please God." Observe, further, that the man who is without faith in God puts a gross slight upon God and, therefore, cannot be pleasing to Him. He does, in effect, deny God's truthfulness.

1901 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 47 (1901) 2740

The Apostle had put Enoch down among the heroes of faith and, to prove that Enoch was a man of faith, he says, "Before his translation he had this testimony, that he pleased God." "Then," argues Paul, "if he pleased God, he must have been a believing man, for the very lowest form of approach to God needs faith—'He that comes to God must believe that He is, and that He is a rewarder of them that diligently seek Him.' So, if the very lowest grade of approach to God needs faith, much more does that highest form of it in which a man walks with God so as to obtain the testimony that he pleases God." The argument of the Apostle is clear and convincing. If any man shall be pleasing to God, as Enoch was, it must be the result of faith, since, even to come to God at all, in the very first steps that we take, we must have a measure of faith in Him, we must at least believe that God is and that He is a rewarder of them that diligently seek Him.

c. 1541 · Menno Simons, The True Christian Faith The True Christian Belief

It is true what Paul says, "Without faith it is impossible to please him (God); for he that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him," Heb. 11:6. O for an open heart! For profound understanding! Yea, if we rightly examine these words, we have reason to be astonished at the wisdom and understanding of Paul. For if we rightly reflect upon the matter, we must ever confess before the Lord, who tries our reins and hearts, that we never believed it with the heart, that God is, and hence, we have led a vain, ungodly life. For it cannot be otherwise; if any one believes with all his heart, that God is, he will also believe that his word is true, that the wages of sin is death, that all things are open to his eyes, and that there is nothing concealed before him. That we must give an account of all our thoughts, words and deeds, before his judgment seat in the day of his coming. Believing all this, we then begin to be astonished before such an omniscient and righteous Judge, yea, to fear and tremble greatly. In the second place, all who believe with the heart, that God is, they also believe that he is true, and therefore, none can be saved contrary to his word; for he is the God of truth, and in him there are no lies. His uttered word abides, it can neither be bent nor broken; those who thus believe, begin to fear his righteous judgment; they cast behind them all their false patchwork, all false promises, all the bolsters and cushions of the false prophets, and they seek the Lord who has bought them. They are abased in their own eyes; for the heart is humbled. They sigh, weep, pray, lament, knock, and call at the throne of grace, till they are heard and encouraged by the word of his peace, comforted with the promise of his grace, and anointed with the Holy Ghost.

1549 · John Calvin, Commentary on Hebrews 11.6

It is hence evident, that men in vain weary themselves in serving God, except they observe the right way, and that all religions are not only vain, but also pernicious, with which the true and certain knowledge of God is not connected; for all are prohibited from having any access to God, who do not distinguish and separate him from all idols; in short, there is no religion except where this truth reigns dominant. But if the true knowledge of God has its seat in our hearts it will not fail to lead us to honor and fear him; for God, without his majesty is not really known. Hence arises the desire to serve him, hence it comes that the whole life is so formed, that he is regarded as the end in all things. The second clause is that we ought to be fully persuaded that God is not sought in vain; and this persuasion includes the hope of salvation and eternal life, for no one will be in a suitable state of heart to seek God except a sense of the divine goodness be deeply felt, so as to look for salvation from him. We indeed flee from God, or wholly disregard him, when there is no hope of salvation. But let us bear in mind, that this is what must be really believed, and not held merely as a matter of opinions; for even the ungodly may sometimes entertain such a notion, and yet they do not come to God; and for this reason, because they have not a firm and fixed faith. This then is the other part of faith by which we obtain favor with God, even when we feel assured that salvation is laid up for us in him.

1710–1714 · Matthew Henry, Commentary on Matthew 14.22-33

Faith is the proper principle of worship, and worship the genuine product of faith. He that comes to God must believe; and he that believes in God, will come, Heb. ix. 6.

1754 · John Wesley, Explanatory Notes on Hebrews 11.6

But without faith - Even some divine faith in God, it is impossible to please him. For he that cometh to God - in prayer, or another act of worship, must believe that he is.

1820 · John Tillotson, Works, Volume 9 218

Which proposition doth not only signify that faith is necessary to religion, and a condition without which it cannot be; but implies likewise, that it is a cause or principle of it; not only the foundation upon which all religion must be built; but the fountain from whence it springs. For this I take to be implied in the words—not only that there can be no religion unless we believe a God; but supposing this truth firmly believed, that there is a God, it will have a great influence upon men to make them religious. For the apostle having before spoken of the power of faith upon Abel and Enoch, that it put them upon pleasing God, he assumes in the next words, “but without faith,” &c. As if he had said, That ye may know what was the principle of their religion, of their holiness and obedience, let us imagine that a man should believe nothing concerning the being of a God, or the blessedness of those that serve him; what would be the issue? Why this, certainly—there would be no religion, no such thing as serving of God, or endeavouring to please him; for unless we believe that he is, and that he will reward those that seek to please him, it is impossible, that is, it is unreasonable to think men should attempt to please him. So that faith is the cause and principle of religion; it is the thing, quo posito, ponitur effectus; et quo sublato, tollitur. Do but suppose and admit that a man truly believes there is a God, and he will seek to please him: but if you suppose a man believes no such thing, he will cast off all religion. This is the plain meaning of the words; not, as some have thought, that without faith a man may perform religious actions, but then they would not be accepted, or pleasing to God: but that which the apostle means is, Without faith it is impossible there should be any religion: not that religious acts should be performed in an acceptable manner; as if Cain had offered as good a sacrifice as Abel, only faith made the difference; but Cain did not believe, was not persuaded of the being of God and his excellency, therefore thought to put God off with any thing; Abel believed, and did offer a more excellent sacrifice, not more excellent because it was mixed with faith, but it was more excellent in itself.

1871 · A. R. Fausset, Commentary Critical and Explanatory on Hebrews 11.6

Works not rooted in God are splendid sins [Augustine]. he that cometh to God—as a worshipper (Heb 7:19). must believe—once for all: Greek aorist tense. that God is—is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Ga 4:8), the source of all being, though he sees Him not (Heb 11:1) as being "invisible" (Heb 11:27). So Enoch; this passage implies that he had not been favored with visible appearances of God, yet he believed in God's being, and in God's moral government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism.

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

Observe that the text mentions two things. It says, "He that comes to God must believe that He is, and that He is a rewarder of them that diligently seek Him." That is to say, in coming to God and in seeking out God, there must be faith. In coming to God, if there is prayer, what is that prayer worth which is offered without any faith in God? If a man prays to a God whom he does not know as really existing, is he not, even from his own point of view, engaged in a very senseless exercise? And to God, Himself, it must be a piece of dreadful mockery!

c. 1929 · E. M. Bounds, The Necessity of Prayer 2

Faith makes prayer effectual, and in a certain important sense, must precede it. "For he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." Before prayer ever starts toward God; before its petition is preferred, before its requests are made known -- faith must have gone on ahead; must have asserted its belief in the existence of God; must have given its assent to the gracious truth that "God is a rewarder of those that diligently seek His face."

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 1

Men under the conscience of sin, cannot tell without a divine discovery, whether God will reward, or how he will reward the seekers of him; and therefore cannot act towards him as an object of faith. Would any man seek God merely because he is, or love him because he is, if he did not know that he should be acceptable to him?

1675–1680 · Stephen Charnock, Discourses upon the Existence and Attributes of God 1

The belief that God is, which the apostle speaks of, is not so much of the bare existence of God, as what God is in relation to them that seek him, viz. a rewarder. The apostle speaks of the faith of Abel, the faith of Enoch, such a faith that pleases God: but the faith of Abel testified in his sacrifice, and the faith of Enoch testified in his walking with God, was not simply a faith of the existence of God. Cain in the time of Abel, other men in the world in the time of Enoch, believed this as well as they: but it was a faith joined with the worship of God, and desires to please him in the way of his own appointment; so that they believed that God was such as he had declared himself to be in his promise to Adam, such an one as would be as good as his word, and bruise the serpent’s head. He that seeks to God according to the mind of God, must believe that he is such a God that will pardon sin, and justify a seeker of him; that he is a God of that ability and will, to justify a sinner in that way he hath appointed for the clearing the holiness of his nature, and vindicating the honor of his law violated by man.

1897 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 43 (1897) 2513

We must believe that God will reward the man who seeks Him and that, therefore, God is worth seeking! We must believe that although it may be costly to follow after God, and do His bidding, yet it will pay you—that there is a great reward in keeping His Commandments—that He does hear prayer, that He does grant great blessings to those who truly seek Him. We must believe this or else there is no real seeking of Him! It is imperative, if we would come to God, that we must believe that He is and that He is a rewarder of them that seek Him. God cannot reward them that seek Him on the ground of their merit, for they have none. It must, therefore, be upon the ground of Grace. This introduces into our faith, as a point of necessary belief, that we believe in Jesus Christ by whose merit we are accepted—that diligently seeking God, we find Him in Christ—and this brings to us the great Gospel reward. God bestows upon us His favor, His Grace and the blessings of His Covenant as a gracious reward, not because of our merit, but because of the merit of His Son, Jesus Christ! This we must believe, or we have not really come to God aright. That is the doctrine asserted in our text, "without faith it is impossible to please God."