Answers from church history on today's questions
What Christian writers said, from about AD 198 to 1949.
68 passages · 24 writers · 8 centuries
Berkhof describes Old Testament faith as confident reliance on God and on his promises, and Berkhof, Hodge, Newton, and Maclaren say the faith of the old dispensation was the same as under the new. Moule and Owen say Abraham believed the promise of God and gave glory to God, and Calvin says he is called the father of the faithful. Barnes says Hebrews 11 gives examples of the efficacy of faith, including Abel, Enoch, Noah, Abraham, Moses, and Rahab, and Hodge says the whole chapter illustrates the power of faith. In the Gospels, Augustine says the Lord commended the centurion's faith and told the woman of Canaan 'great is thy faith,' Spurgeon says Christ said 'Thy faith hath saved thee,' and Berkhof says John insists on the fulness of the present enjoyment of salvation that faith brings. Spurgeon says Israel was shut out of Canaan by unbelief, and Pusey says God gave unbelief as the reason Moses and Aaron did not bring the people into the land.
15 passages · 13 writers · 300s to 1900s
Berkhof describes Old Testament faith as trust in the God of salvation and reliance on his promises, and Berkhof, Hodge, Newton, and Maclaren say the faith of the old dispensation was the same as under the new. Wesley says the serious and sincere Jews believed all that is written in the Old Testament, including that the Messiah would appear. Calvin, Moule, Owen, Barnes, and Brown comment on Abraham's faith, and Pusey and Spurgeon write about Israel's unbelief.
c. 386–398 · John Chrysostom, Homilies on the Epistle to the Romans 17
You see that this is a chief characteristic of faith, to leave all the consequences of this lower world, and so to seek for that which is above nature, and to cast out the feebleness of calculation, and so to accept everything from the Power of God.
1549 · John Calvin, Commentary on Hebrews 6.12
When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.
1646–1690 · John Owen, Sermons of John Owen p2.1
Take the text itself: “He was strong in faith, giving glory to God.” All that God requires of any of the sons of men is, his glory; — that he will not give unto another, Isa. xlii. 8. Let God have his glory, and we may take freely whatever we will; — take Christ, take grace, take heaven, — take all. The great glory which he will give to us, consists in giving him his glory, and beholding of it. Now, if this be the great thing, the only thing, that God requires at our hands, — if this be the all which he hath reserved to himself, that he be glorified as God, as our God, — he that gives him that, gives him what is acceptable to him. Thus Abraham pleased God by being strong or steadfast in believing. He was strong in faith, and gave glory to God.
1784–1785 · John Newton, Messiah: Expository Discourses on the Scripture Passages Contained in Handel's Oratorio, Volume II (Sermons XXVI-L) 39
The prophecies concerning MESSIAH , which were obscure at the time of delivery, are to us infallibly interpreted by their accomplishment. And we know that the great Atonement, typically pointed out by their sacrifices, has actually been made; that the Lamb of God has, by the one offering of Himself, put away sin. But as to the ground and substance, their faith and hope were the same as ours. Abraham rejoiced to see the Day of Christ (John 8:56) ; and aged Jacob, soon after he had said, I have waited for Thy salvation, O Lord, died with the same composure and willingness as Simeon did, who saw it with his own eyes.
1834 · Albert Barnes, Notes on the Bible: Romans 4.24
To put confidence in these truths is to believe now. Doing this, we believe in the same God that Abraham did; we evince the same spirit; and thus show that we are the friends of the same God, and may be treated in the same manner. This is faith under the gospel (compare the notes at Mar 16:16), and shows that the faith of Abraham and of all true believers is substantially the same, and is varied only by the difference of the truths made known.
1860–1870 · Edward Bouverie Pusey, Notes on the Bible: Habakkuk 2.4
Even of Moses and Aaron God assigns this as the ground, why they should not bring His people into the land which He gave them, Num 20:20, "Because ye believed Me not, to sanctify Me in the eyes of the children of Israel" (at Meribah). This was the watchword of Jehoshaphat's victory, 2Ch 20:20, "Believe in the Lord your God and ye shall be established; believe His prophets, so shall ye prosper." This continued to be one central saying of Isaiah. It was his own commission to his people; Isa 6:9, "Go and say to this people; hear ye on, and understand not; see ye on and perceive not." In sight of the rejection of faith, he spake prominently of the loss upon unbelief; Isa 7:9, "If ye will not believe, surely ye shall not be established;" and, Isa 53:1, "Who hath believed our report?" he premises as the attitude of his people toward him, the Center of all faith - Jesus. Yet still, as to the blessings of faith, having spoken of Him, Isa 28:16, "Thus saith the Lord God, Behold, I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone," he subjoins, "he that believeth in Him shall not make haste."
1871 · David Brown, Commentary Critical and Explanatory on Romans 4.25
Nothing gives more glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (Ro 4:18-21). (7) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeeding age (Ro 4:23, 24; and compare Ro 15:4).
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 4.1.1
Faith was to the saints of old as it is to us, “the substance of things hoped for, the evidence of things not seen.” They walked by faith, and not by sight. They lived with their eyes fixed on the unseen and eternal. It was the future that filled their vision and elevated them above the present. They “died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth.
1872 · John Wesley, Sermons on Several Occasions 106
But, in general, we may surely place the faith of a Jew above that of a Heathen or Mahometan. By Jewish faith, I mean, the faith of those who lived between the giving of the law and the coming of Christ. These, that is, those that were serious and sincere among them, believed all that is written in the Old Testament. In particular, they believed that, in the fulness of time, the Messiah would appear, “to finish the transgression, to make an end of sin, and bring in everlasting righteousness.”
1891 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 37 (1891) 2198
They ate the Passover. They kept the Day of Atonement. But all these things together did not save them from dying in the desert, shut out of Canaan by unbelief. "They could not enter in because of unbelief." Nothing can make up for the absence of faith.
1894 · Handley C. G. Moule, The Epistle of St. Paul to the Romans (The Expositor's Bible) 12
Who, past hope, on hope, believed; stepping from the dead hope of nature to the bare hope of the promise, so that he became father of many Nations; according to what stands spoken, "So shall thy seed be." And, because he failed not in his (τῇ) faith, he did not notice his own body, already turned to death, near (που) a century old as he now was, and the death-state of the womb of Sarah. No, on the promise of God—he did not waver by his unbelief, but received strength by his (τῇ) faith, giving glory to God, the "glory" of dealing with Him as being what He is, Almighty and All-true, and fully persuaded that what He has promised He is able actually to do.
1907–1908 · Alexander Maclaren, Expositions of Holy Scripture: Acts 26.18
Religion has always been the same in every dispensation. At every time, that which made a man a devout man has been identically the same thing. It has always been true that it has been faith which has bound man to God, and given man hope.
1949 · Louis Berkhof, Systematic Theology 4.8
The Old Testament contains no noun for faith, unless emunah be so considered in Hab. 2:4. This word ordinarily means "faithfulness," Deut. 32:4; Ps. 36:5; 37:3; 40:11, but the way in which the statement of Habakkuk is applied in the New Testament, Rom. 1:17; Gal. 3:11; Heb. 10:38, would seem to indicate that the prophet used the term in the sense of faith. The most common Old Testament word for "to believe" is he'emin, the hiphil form of ' aman. In qal it means "to nurse" or "to nourish"; in niphal, "to be firm" or "established," "steadfast"; and in hiphil, "to consider established," "to regard as true," or "to believe." The word is construed with the prepositions beth and lamedh. Construed with the former, it evidently refers to a confident resting on a person or thing or testimony; while, with the latter, it signifies the assent given to a testimony, which is accepted as true. — The word next in importance is batach, which is construed with beth and means "to confide in," "to lean upon," or "to trust." It does not emphasize the element of intellectual assent, but rather that of confident reliance.
1949 · Louis Berkhof, Systematic Theology 4.8
While the Old Testament clearly stresses the fear of the Lord, a large number of expressions, such as hoping, trusting, seeking refuge in God, looking to Him, relying on Him, fixing the heart on Him, and cleaving to Him — make it abundantly evident that this fear is not a craven but a child-like, reverent fear, and emphasize the necessity of that loving self-commitment to God which is the essence of saving faith. Even in the period of the law faith is distinctly soteriological, looking to the Messianic salvation. It is a trusting in the God of salvation, and a firm reliance on His promises for the future.
1949 · Louis Berkhof, Systematic Theology 4.8
Faith is never treated as a novelty of the new covenant, nor is any distinction drawn between the faith of the two covenants. There is a sense of continuity, and the proclamation of faith is regarded as the same in both dispensations, John 5:46; 12:38,39; Hab. 2:4; Rom. 1:17; 10:16; Gal. 3:11; Heb. 10:38. In both Testaments faith is the same radical self-commitment to God, not merely as the highest good of the soul, but as the gracious Saviour of the sinner.
16 passages · 10 writers · 300s to 1900s
Chrysostom, Augustine, and Henry comment on Christ's words about the centurion's faith, and Augustine and Maclaren comment on the woman of Canaan. Henry and Edersheim comment on the faith shown when the paralytic was brought to Jesus. Spurgeon quotes Christ's words 'Thy faith hath saved thee,' Calvin and Ryle comment on faith in the account of the woman in Luke 7, and Berkhof comments on John's emphasis on faith.
c. 390 · John Chrysostom, Homilies on the Gospel of Matthew 26.4
And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, “I have not found so great faith, no, not in Israel.” And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself.
c. 400 · Augustine of Hippo, The Harmony of the Gospels (De consensu evangelistarum) 2.20.50
For in this way, inasmuch as the Lord Himself commended the faith of the centurion, in which indeed his approach was really made to Jesus, in such terms that He declared, “I have not found so great faith in Israel,” the evangelist wisely chose to speak of the man himself as coming to Jesus, rather than to bring in the persons through whom he had conveyed his words. And furthermore, Luke has unfolded the whole incident to us just as it occurred, in a form constraining us to understand from his narrative in what manner another writer, who was also incapable of making any false statement, might have spoken of the man himself as coming. It is in this way, too, that the woman who suffered from the issue of blood, although she took hold merely of the hem of His garment, did yet touch the Lord more effectually than those multitudes did by whom He was thronged. For just as she touched the Lord the more effectually, in so far as she believed the more earnestly, so the centurion also came the more really to the Lord, inasmuch as he believed the more thoroughly.
c. 401 · Augustine of Hippo, Of Holy Virginity (De sancta virginitate) 32
Whence also He saith to that woman of Canaan, “O woman, great is thy faith; be it done unto thee as thou wilt;” whom above He had called a dog, and had made answer that the bread of the sons was not to be cast to her. And this she taking with humility had said, “Even so, Lord; for the dogs also eat of the crumbs which fall from their masters’ table.” And thus what by continual crying she obtained not, by humble confession she earned.
1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Luke.7.50
If the true reason for believing in Christ be, that God hath given him authority to forgive sins, whenever faith is rendered to another, that honor which is due to Christ must of necessity be taken from him. This saying refutes also the error of those who imagine that the forgiveness of sins is purchased by charity; for Christ lays down a quite different method, which is, that we embrace by faith the offered mercy. The last clause, Go in peace, denotes that inestimable fruit of faith which is so frequently commended in Scripture. It brings peace and joy to the consciences, and prevents them from being driven hither and thither by uneasiness and alarm.
1559 · John Calvin, Institutes of the Christian Religion 3.2.13
And indeed, since in Christ, as possessed by faith, are “hid all the treasures of wisdom and knowledge,” (Col. 1:2, 3), the term faith is justly extended to the whole sum of heavenly doctrine, from which it cannot be separated. On the other hand, it is sometimes confined to a particular object, as when Matthew says of those who let down the paralytic through the roof, that Jesus saw their faith (Mt. 9:2); and Jesus himself exclaims in regard to the centurion, “I have not found so great faith, no, not in Israel,” (Mt. 8:10). Now, it is probable that the centurion was thinking only of the cure of his son, by whom his whole soul was engrossed; but because he is satisfied with the simple answer and assurance of Christ, and does not request his bodily presence, this circumstance calls forth the eulogium on his faith.
1710–1714 · Matthew Henry, Commentary on Matthew 8.5-13
] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price.
1710–1714 · Matthew Henry, Commentary on Matthew 9.1-8
Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter that we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ.
1710–1714 · Matthew Henry, Commentary on Luke 23.32-43
In this petition he discovered faith towards our Lord Jesus Christ. He owns him to be Lord, and to have a kingdom, and that he was going to that kingdom, that he should have authority in that kingdom, and that those should be happy whom he favoured; and to believe and confess all this was a great thing at this time of day. Christ was now in the depth of disgrace, deserted by his own disciples, reviled by his own nation, suffering as a pretender, and not delivered by his Father. He made this profession before those prodigies happened which put honour upon his sufferings, and which startled the centurion; yet verily we have not found so great faith, no, not in Israel. He believed another life after this, and desired to be happy in that life, not as the other thief, to be saved from the cross, but to be well provided for when the cross had done its worst.
1754 · John Wesley, Explanatory Notes on Mark 9.23
If thou canst believe - As if he had said, The thing does not turn on my power, but on thy faith. I can do all things: canst thou believe?
1856–1869 · J. C. Ryle, Expository Thoughts on the Gospels: Luke 7.36-50
Let it be observed that it is not said, "Your love has saved you." Here, as in every other part of the New Testament, faith is put forward as the key to salvation. By faith the woman received our Lord's invitation to "Come to me . . . and I will give you rest" (Matthew 11:28). By faith she embraced that invitation and, embracing it, threw off her sins under which she had been so long laboring and heavy-laden. By faith she boldly came to the Pharisee's house and confessed by her behavior that she had found rest in Christ. Her faith worked through love and bore precious fruit. However, it was not love but faith that saved her soul.
1874 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 20 (1874) 1162
Faith is chosen by Christ to wear the crown of salvation because—let me contradict myself—it refuses to wear the crown. It was Christ that saved the penitent woman, it was Christ that saved that blind beggar, but he takes the crown from off his own head, so dear is faith to him, and he puts the diadem upon the head of faith and says, ‘Thy faith hath saved thee,’ because he is absolutely certain that faith will never take the glory to herself, but will again lay the crown at the pierced feet, and say, ‘Not unto myself be glory, for thou hast done it; thou art the Saviour, and thou alone.’ In order, then, to illustrate and to protect the interests of sovereign grace, and to shut out all vain glorying, God has been pleased to make the way of salvation to be by faith, and by no other means.
1883 · Alfred Edersheim, The Life and Times of Jesus the Messiah 3.16
Jesus saw it, and He spake. For, as yet, the blanched lips of the sufferer had not parted to utter his petition. He believed, indeed, in the power of Jesus to heal, with all the certitude that issued, not only in the determination to be laid at His feet, but at whatever trouble and in any circumstances, however novel or strange. It needed, indeed, faith to overcome all the hindrances in the present instance; and still more faith to be so absorbed and forgetful of all around, as to be let down from the roof through the broken tiling into the midst of such an assembly. And this open outburst of faith shone out the more brightly, from its contrast with the covered darkness and clouds of unbelief within the breast of those Scribes, who had come to watch and ensnare Jesus.
1890 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 36 (1890) 2173
I commend strong faith, because Jesus, our Lord, was delighted with it. What music there was in His words, "O woman, great is your faith"! There was no smile on His face when He said to Peter, "O you of little faith"—it grieved Him that His follower should have such little faith in Him.
1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 15.21-31
In this answer faith, humility, perseverance, swift perception of His meaning, and hallowed ingenuity and boldness, are equally admirable. By admitting that she was ‘a dog,’ and pleading her claim on that footing, she shows that she was ‘a child.’ And therefore, because she has shown herself one of the true household, in the fixedness of her faith, in the meekness of her humility, in the persistence of her prayers, Christ joyfully recognises that here is a case in which He may pass the line of ordinary limitation, and that, in doing so, He does not exceed His commission. Such faith is entitled to the fullest share of His gift.
1905–1906 · Alexander Maclaren, Expositions of Holy Scripture: Matthew (chapters 9 to 28) 9.18-31
The word spoken was, like that to the centurion, a declaration of the power of faith, which determines the measure, and often the manner, of His gifts to us. The containing vessel not only settles the quantity of, but the shape assumed by, the water which is taken up in it from the sea. Faith, which keeps inside of Christ’s promises (and what goes outside of them is not faith), decides how much of Christ we shall have for our very own. He condescends to run the molten gold of His mercies into the moulds which our faith prepares.
1949 · Louis Berkhof, Systematic Theology 4.8
John had to contend with an incipient Gnosticism, which falsely emphasized knowledge (gnosis) and despised simple faith. The former was supposed to carry with it a far greater degree of blessedness than the latter. Hence John makes it a point to magnify the blessings of faith. He insists, not so much on the certainty and glory of the future inheritance which faith secures, as on the fulness of the present enjoyment of salvation which it brings. Faith embraces knowledge as a firm conviction and makes believers at once possessors of the new life and of eternal salvation. Meanwhile John does not neglect the fact that it also reaches out into the future.
19 passages · 11 writers · 100s to 1900s
Barnes, Clement, Hodge, and Spurgeon discuss Hebrews 11 as an account of examples of faith. Aphrahat lists what Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Moses did through faith. Wesley comments on Abel, Calvin and Maclaren on Noah, Moule, Tong, Augustine, and Spurgeon on Abraham, Calvin on Moses, and Spurgeon and Tong on Rahab.
c. 198–203 · Clement of Alexandria, The Stromata, or Miscellanies 2.4
“By faith we understand that the worlds were framed by the word of God, so that what is seen was not made of things which appear,” says the apostle. “By faith Abel offered to God a fuller sacrifice than Cain, by which he received testimony that he was righteous, God giving testimony to him respecting his gifts; and by it he, being dead, yet speaketh,” and so forth, down to “than enjoy the pleasures of sin for a season.” Faith having, therefore, justified these before the law, made them heirs of the divine promise. Why then should I review and adduce any further testimonies of faith from the history in our hands? “For the time would fail me were I to tell of Gideon, Barak, Samson, Jephtha, David, and Samuel, and the prophets,” and what follows. Now, inasmuch as there are four things in which the truth resides—Sensation, Understanding, Knowledge, Opinion,—intellectual apprehension is first in the order of nature; but in our case, and in relation to ourselves, Sensation is first, and of Sensation and Understanding the essence of Knowledge is formed; and evidence is common to Understanding and Sensation. Well, Sensation is the ladder to Knowledge; while Faith, advancing over the pathway of the objects of sense, leaves Opinion behind, and speeds to things free of deception, and reposes in the truth.
337–345 · Aphrahat, Demonstrations, selected 1.14
For Abel, because of his faith his offering was accepted. And Enoch, because he was well-pleasing through his faith, was removed from death. Noah, because he believed, was preserved from the deluge. Abraham, through his faith, obtained blessing, and it was accounted to him for righteousness. Isaac, because he believed, was loved. Jacob, because of his faith, was preserved. Joseph, because of his faith, was tried in the waters of contention, and was delivered from his trial, and his Lord established a witness in him, as David said:—Witness hath he established in Joseph. Moses also by his faith performed many wonderful works of power. By his faith he destroyed the Egyptians with ten plagues. Again, by faith he divided the sea, and caused his people to cross over and sank the Egyptians in the midst of it.
413–426 · Augustine of Hippo, City of God 16.32
Therefore the father, holding fast from the first the promise which behoved to be fulfilled through this son whom God had ordered him to slay, did not doubt that he whom he once thought it hopeless he should ever receive would be restored to him when he had offered him up. It is in this way the passage in the Epistle to the Hebrews is also to be understood and explained. “By faith,” he says, “Abraham overcame, when tempted about Isaac: and he who had received the promise offered up his only son, to whom it was said, In Isaac shall thy seed be called: thinking that God was able to raise him up, even from the dead;” therefore he has added, “from whence also he received him in a similitude.”
1549 · John Calvin, Commentary on Hebrews 11.26
So on the other hand he calls those things the treasures of Egypt, which no one can otherwise possess than by renouncing and forsaking the Church. For he had respect unto the recompense of the reward, or for he looked to the remuneration. He proves by the description he gives, that the magnanimity of Moses’ mind was owing to faith; for he had his eyes fixed on the promise of God. For he could not have hoped that it would be better for him to be with the people of Israel than with the Egyptians, had he not trusted in the promise and in nothing else.
1554 · John Calvin, Commentary on Genesis, part 1 (chapters 1-23) 6.22
In a few words, but with great sublimity, Moses here commends the faith of Noah. The unskilful wonder that the apostle (Hebrews 11:7) makes him “heir of the righteousness which is by faith.” As if, truly, all the virtues, and whatsoever else was worthy of praise in this holy man, had not sprung from this fountain.
c. 1714 · William Tong, Commentary on Hebrews 11.4-31
The exercise of Abraham's faith: he yielded an implicit regard to the call of God. (1.) He went out, not knowing whither he went. He put himself into the hand of God, to send him whithersoever he pleased. He subscribed to God's wisdom, as fittest to direct; and submitted to his will, as fittest to determine every thing that concerned him. Implicit faith and obedience are due to God, and to him only. All that are effectually called resign up their own will and wisdom to the will and wisdom of God, and it is their wisdom to do so; though they know not always their way, yet they know their guide, and this satisfies them.
c. 1714 · William Tong, Commentary on Hebrews 11.4-31
She was a Canaanite, a stranger to the commonwealth of Israel, and had but little help for faith, and yet she was a believer; the power of divine grace greatly appears when it works without the usual means of grace. (2.) She was a harlot, and lived in a way of sin; she was not only a keeper of a public house, but a common woman of the town, and yet she believed that the greatness of sin, if truly repented of, shall be no bar to the pardoning mercy of God.
c. 1714 · William Tong, Commentary on Hebrews 11.4-31
The difficulties of Sarah's faith, which were very great. As, (1.) The prevalency of unbelief for a time: she laughed at the promise, as impossible to be made good. (2.) She had gone out of the way of her duty through unbelief, in putting Abraham upon taking Hagar to his bed, that he might have a posterity. Now this sin of hers would make it more difficult for her to act by faith afterwards. (3.) The great improbability of the thing promised, that she should be the mother of a child, when she was of sterile constitution naturally, and now past the prolific age. 2. The actings of her faith. Her unbelief is pardoned and forgotten, but her faith prevailed and is recorded: She judged him faithful, who had promised, v. 11. She received the promise as the promise of God; and, being convinced of that, she truly judged he both could and would perform it, how impossible soever it might seem to reason; for the faithfulness of God will not suffer him to deceive his people.
1754 · John Wesley, Explanatory Notes on Hebrews 11.4
By faith - In the future Redeemer. Abel offered a more excellent sacrifice - The firstlings of his flock, implying both a confession of what his own sins deserved, and a desire of sharing in the great atonement. Than Cain - Whose offering testified no such faith, but a bare acknowledgment of God the Creator. By which faith he obtained both righteousness and a testimony of it: God testifying - Visibly that his gifts were accepted; probably by sending fire from heaven to consume his sacrifice, a token that justice seized on the sacrifice instead of the sinner who offered it. And by it - By this faith. Being dead, he yet speaketh - That a sinner is accepted only through faith in the great sacrifice.
1834 · Albert Barnes, Notes on the Bible: Hebrews 11.intro
The indispensable means of securing them from apostasy was "faith," and with a view to show its efficacy in this respect, the apostle goes into an extended account of its nature and effects, occupying this entire chapter. As the persons whom he addressed had been Hebrews, and as the Old Testament contained an account of numerous instances of persons in substantially the same circumstances in which they were, the reference is made to the illustrious examples of the efficacy of faith in the Jewish history. The object is, to show that "faith," or confidence in the divine promises, has been in all ages the means of perseverance in the true religion, and consequently of salvation. In this chapter Heb. 11, therefore, the apostle first describes or defines the nature of faith Heb 11:1, and then illustrates its efficacy and power by reference to numerous instances; Heb. 11:2-40. In these illustrations he refers to the steady belief which we have that God made the worlds, and then to the examples of Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and Rahab in particular, and then to numerous other examples without mentioning their names. The object is to show that there is power in faith to keep the mind and heart in the midst of trials, and that having these examples before them, those whom he addressed should continue to adhere steadfastly to the profession of the true religion.
1834 · Albert Barnes, Notes on the Bible: Hebrews 11.17
By faith Abraham - The apostle had stated one strong instance of the faith of Abraham, and he now refers to one still more remarkable - the strongest illustration of faith, undoubtedly, which has ever been evinced in our world. When he was tried - The word used here is rendered "tempted," in Mat 4:1, Mat 4:3; Mat 16:1; Mat 19:3; Mat 22:18, Mat 22:35, and in twenty-two other places in the New Testament; "prove," in Joh 6:6; "hath gone about," in Act 24:6; "examine," 2Co 13:5; and "tried," in Rev 2:2, Rev 2:10; Rev 3:10. It does not mean here, as it often does, to place inducements before one to lead him to do wrong, but to subject his faith to a "trial" in order to test its genuineness and strength. The meaning here is, that Abraham was placed in circumstances which showed what was the real strength of his confidence in God.
1857 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 3 (1857) 119
In the first place, this woman’s faith was SAVING FAITH. All the other persons mentioned here were doubtless saved by faith; but I do not find it specially remarked concerning any of them that they perished not through their faith; while it is particularly said of this woman, that she was delivered amid the general destruction of Jericho purely and only through her faith. And, without doubt, her salvation was not merely of a temporal nature, not merely a deliverance of her body from the sword, but redemption of her soul from hell.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.16.8
The whole of the eleventh chapter of the Epistle to the Hebrews is devoted to the illustration of the power of faith especially in this aspect. The Apostle shows that in times past, even under the dim light of the former dispensation, it enabled Noah to stand alone against the world, Abraham to offer up his only son, Moses to prefer the reproach of Christ to the treasures of Egypt; that others through faith subdued kingdoms, wrought righteousness, stopped the mouths of lions, quenched the violence of fire; that others were by faith made strong out of weakness, waxed valiant in fight; that others submitted to the trial of cruel mockings and scourgings; that others by faith endured to be stoned, sawn asunder, or slain with the sword; and that yet others through faith consented to wander about in sheepskins and goatskins, destitute, afflicted, and tormented. All these, we are told, through faith obtained a good report.
1878 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 24 (1878) 1421
Now this woman, by faith, had got beyond the fear of Caesar, the Caesar of the age, the Pharaoh of the period. Whatever he might establish by law was just nothing at all to her. She broke away from it. There was, no doubt, appended to Pharaoh's statute, a punishment for anybody who should not obey the law. Perhaps four lives were in danger for the sake of that one little life—her husband, herself, Aaron and Miriam, her daughter. If the officers enter the house and they find that little Moses has been saved, it may be they will destroy the family, root and branch. That fear must have been upon her, but yet, through faith, she will run all risks—and so will all her family risk themselves that this promising child whom they believe God has sent to them for a noble purpose may live! Now, dear Friends, I want you, if you have faith in Christ, to manifest it by overcoming all fear of the consequences of doing right. It is right to obey God rather than man! God has the first claim upon us. Indeed, God has the only claim upon us!
1899 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 45 (1899) 2634
By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his home; by which he condemned the world, and became heir of the righteousness which is by faith. Fear and faith may sometimes dwell together. There is a holy, humble fear that perfect love never casts out, but entertains and cherishes— this is the kind of fear that Noah possessed. "Being warned of God of things not seen as yet, moved with fear, he prepared an ark."
1906 · Alexander Maclaren, Expositions of Holy Scripture: Genesis 8.1-22
Noah was bid to build the ark, because he was ‘righteous’ in a world of evil-doers; he was ‘remembered’ in the ark, because he had believed God’s warning, obeyed God’s command as seeing the judgment ‘not seen as yet,’ and so ‘became heir of the righteousness which is by faith.’ They who trust God, and, trusting Him, realise as if present the future judgment, and, ‘moved with fear,’ take refuge in the ark, are never forgot by Him, even while the world is drowned.
1909 · Handley C. G. Moule, Messages from the Epistle to the Hebrews 9
To Abel, we know not how, it was divinely said that the sacrificed "firstling" was the acceptable offering, and, antecedent to any possible experience, he offered it. To Enoch, we know not how, it was made known that the Eternal, as invisible to him as to us, cared for man's worshipping company, and he addressed himself through his age-long life to "walk with God." Noah was apprised, for the first time in man's known history, of an approaching cataclysm and of the way of escape; the promise came to him wrapped in the cloud of an awful warning, and it was long delayed, but he acted upon it in the steady energy of faith. Abraham was "called," we know not precisely how, but in some way which tested his reliance on things "not seen as yet," and he set out on that wonderful life of a hundred years of faith. He renounced the settled habits and old civilization of Chaldea for the new life of a Syrian nomad, "settling permanently in tents" (ἐν σκηναῖς κατοικήσας), he and his son and his grandson after him, all in view of an invisible future made visible by the trusted promise, a future culminating at last to his "eye of faith," so here we are solemnly assured, in the city of the saints, in the Canaan of the heavens.
1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3250
And get you into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell you. It was usually the way, in God's commands to Abraham, to make him sail under sealed orders. When he was first bidden to leave his country and his kindred, and his father's house, he had to go to a land that God would show him. They have true faith who can go forth at God's command, not knowing where they are going!
1913 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 59 (1913) 3348
By faith the walls of Jericho fell down, after they were compassed about seven days. Here are the weapons of faith, the warfare of faith, with nothing but her ram's horn trumpet she encompasses the giant walls of the city and down they fall! 31. By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace. Here you have faith uniting itself with the people of God—she perished not with them that believed not, for she had come out from among them and allied herself with the people of God by receiving the spies. 32-35. 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: Who through faith subdued kingdoms, worked righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, grew valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not excepting deliverance: that they might obtain a better resurrection. Oh the victories of faith!
2 passages · 2 writers · 1800s
Two of the strongest passages from the page "Hebrews 11:1: faith is the substance of things hoped for", repeated here with a link to the full page.
1858 · Horace Bushnell, Sermons for the New Life 5
Every thing in that text of scripture, that stumbles so many of our wise reasoners, is verified to the letter:—Now faith is the substance of things hoped for, the evidence of things not seen. It is not said that faith goes before all evidence, but that, coming after some evidence, it discovers more and greater. It makes substance of what before stood in hope; it proves things unseen and knows them by the immediate evidence of their power in the soul.
1872 · John Wesley, Sermons on Several Occasions 43
Faith, in general, is defined by the Apostle, pragmaton elegchos ou blepomenon. An evidence, a divine evidence and conviction (the word means both) of things not seen; not visible, not perceivable either by sight, or by any other of the external senses. It implies both a supernatural evidence of God, and of the things of God; a kind of spiritual light exhibited to the soul, and a supernatural sight or perception thereof.
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2 passages · 2 writers · 1500s to 1800s
Two of the strongest passages from the page "Hebrews 11:6: without faith it is impossible to please God", repeated here with a link to the full page.
1531 · Martin Luther, Commentary on the Epistle to the Galatians (abridged) 3
In our dealings with God the work is worth nothing without faith, for “without faith it is impossible to please him” (Hebrews 11:6). The sacrifice of Abel was better than the sacrifice of Cain, because Abel had faith. As to Cain he had no faith or trust in God’s grace, but strutted about in his own fancied worth.
1834 · Albert Barnes, Notes on the Bible: Hebrews 11.6
But without faith it is impossible to please him - Without "confidence" in God - in his fidelity, his truth, his wisdom, his promises. And this is as true in other things as in religion. It is impossible for a child to please his father unless he has confidence in him.
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2 passages · 2 writers · 1500s to 1900s
Two of the strongest passages from the page "Romans 10:17: faith comes by hearing", repeated here with a link to the full page.
1559 · John Calvin, Institutes of the Christian Religion 4.8.9
I answer, that in another place Paul meets the objection also when he says, that faith cometh by hearing, and hearing by the word of God (Rom. 10:17). In other words, if faith depends upon the word of God alone, if it regards and reclines on it alone, what place is left for any word of man? He who knows what faith is can never hesitate here, for it must possess a strength sufficient to stand intrepid and invincible against Satan, the machinations of hell, and the whole world. This strength can be found only in the word of God.
1911 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 57 (1911) 3259
If we would get faith, we must take care how we hear, as well as what we hear. The hearing is, itself, almost as important as the preaching. Faith does not come by every sort of hearing. There have been persons who have heard the Gospel for many years, but they have really heard nothing, for it has gone in one ear and out the other. Faith does not come by such hearing! Brothers and Sisters, if we really seek faith, we ought to hear the Gospel aiming at the sense of it first. It is what a preacher says, not how he says it, that is the vital thing.
2 passages · 2 writers · 1700s to 1900s
Two of the strongest passages from the page "Faith without works is dead: James 2:14-26", repeated here with a link to the full page.
1754 · John Wesley, Explanatory Notes on James 2.24
Ye see then that a man is justified by works, and not by faith only - St. Paul, on the other hand, declares, "A man is justified by faith," and not by works, Rom. iii, 28. And yet there is no contradiction between the apostles: because, 1. They do not speak of the same faith: St. Paul speaking of living faith; St. James here, of dead faith. 2. They do not speak of the same works: St. Paul speaking of works antecedent to faith; St. James, of works subsequent to it.
1914 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 60 (1914) 3434
Devils believe all the facts of Revelation. I do not believe they have a doubt—they have suffered too much from the hand of God to doubt His existence! They have felt too much the terror of His wrath to doubt the righteousness of His government! They are stern believers, but they are not saved— and such a faith, if it is in us, will not, cannot save us—but will remain to all intents and purposes, a dead, inoperative faith! It is a faith which produces works which saves us.
2 passages · 2 writers · 1500s to 1800s
Two of the strongest passages from the page "Justification by faith: what is sola fide (faith alone)?", repeated here with a link to the full page.
1520 · Martin Luther, Concerning Christian Liberty text
But you ask how it can be the fact that faith alone justifies, and affords without works so great a treasure of good things, when so many works, ceremonies, and laws are prescribed to us in the Scriptures. I answer: before all things bear in mind what I have said, that faith alone without works justifies, sets free, and saves, as I shall show more clearly below. Meanwhile it is to be noted, that the whole Scripture of God is divided into two parts, precepts and promises. The precepts certainly teach us what is good, but what they teach is not forthwith done. For they show us what we ought to do, but do not give us the power to do it. They were ordained, however, for the purpose of showing man to himself; that through them he may learn his own impotence for good, and may despair of his own strength.
1875 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 21 (1875) 1212
We believe that men are saved by faith, alone—but not by a faith which is alone. They are saved by faith without works, but not by a faith which is without works. The faith which saves is the most operative principle known to the human mind, for he that believes in Jesus for salvation, being saved, and knowing that he is saved, loves Him that saved him—and that love is the key of the whole matter!
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2 passages · 2 writers · 1800s to 1900s
Two of the strongest passages from the page "Ephesians 2:8-9: saved by grace through faith", repeated here with a link to the full page.
1872 · John Wesley, Sermons on Several Occasions 1
If God vouchsafe still to pour fresh blessings upon us, yea, the greatest of all blessings, salvation; what can we say to these things, but, “Thanks be unto God for his unspeakable gift!” And thus it is. herein “God commendeth his love toward us, in that, while we were yet sinners, Christ died” to save us. “By grace” then “are ye saved through faith.” Grace is the source, faith the condition, of salvation.
1930–1933 · A. T. Robertson, Word Pictures in the New Testament: Ephesians 2.8
"Grace" is God's part, "faith" ours. And that (και τουτο). Neuter, not feminine ταυτη, and so refers not to πιστις (feminine) or to χαρις (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (εξ υμων, out of you) in men, but from God. Besides, it is God's gift (δωρον) and not the result of our work.
2 passages · 2 writers · 400s to 1900s
Two of the strongest passages from the page "Faith as a grain of mustard seed: Matthew 17:20 and Luke 17:6", repeated here with a link to the full page.
c. 406–421 · Augustine of Hippo, Tractates on the Gospel of John (In Iohannis Evangelium Tractatus CXXIV) 40.8
The faith of believers seems a thing of little value,—you have no scales to weigh it. Hear then to what it attains, and see its greatness: as the Lord Himself says in another place, “If ye have faith as a grain of mustard seed.” What is there of less account than that, yet what is there pervaded with greater energy?
1917 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 63 (1917) 3562
Remember it is not said in Scripture that faith will pluck up mustard seeds, or that it will remove molehills. These little things are not the sphere for faith, but it is written, "You shall say unto this mountain, Be you moved from here; or this sycamore tree, Be plucked up by the roots." Faith loves to deal in great things, in marvelous adventures, in projects beyond human power!
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2 passages · 2 writers · 1500s to 1800s
Two of the strongest passages from the page "2 Corinthians 5:7: we walk by faith, not by sight", repeated here with a link to the full page.
1548 · John Calvin, Commentary on 2 Corinthians 5.7
The reason why he is not seen by us is, that we walk by faith. Now it is on good grounds that faith is opposed to sight, because it perceives those things that are hid from the view of men — because it reaches forth to future things, which do not as yet appear. For such is the condition of believers, that they resemble the dead rather than the living — that they often seem as if they were forsaken by God — that they always have the elements of death shut up within them. Hence they must necessarily hope against hope.
1875 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 21 (1875) 1254
The time of eye-witnesses is now over. More evidence would be superfluous and we are now in the mid-ocean of faith. The Lord knows that sight interferes with faith, and, therefore, He does not give us a mixture of the two. We do not walk by sight and faith, but, "we walk by faith, not by sight." To let us occasionally see, would, in fact, remove us out of the realm of faith and bring us down from the high position of Believers to the low platform of sightseers. Adieu, therefore, for a while, O Sight!
2 passages · 2 writers · 300s to 1500s
Two of the strongest passages from the page "Doubting Thomas: "Blessed are they that have not seen" (John 20:24-29)", repeated here with a link to the full page.
c. 348–351 · Cyril of Jerusalem, Catechetical Lectures (Catecheses ad illuminandos 1-18) 5.7
Peter was a man like ourselves, made up of flesh and blood, and living upon like food. But when Jesus said, Come, he believed, and walked upon the waters, and found his faith safer upon the waters than any ground; and his heavy body was upheld by the buoyancy of his faith. But though he had safe footing over the water as long as he believed, yet when he doubted, at once he began to sink: for as his faith gradually relaxed, his body also was drawn down with it. And when He saw his distress, Jesus who remedies the distresses of our souls, said, O thou of little faith, wherefore didst thou doubt?
1555 · John Calvin, Commentary on a Harmony of the Evangelists Matthew, Mark, and Luke, part 2 Mark.9.24
Lord, I believe. He declares that he believes, and yet acknowledges himself to have unbelief. These two statements may appear to contradict each other, but there is none of us that does not experience both of them in himself. As our faith is never perfect, it follows that we are partly unbelievers; but God forgives us, and exercises such forbearance towards us, as to reckon us believers on account of a small portion of faith. It is our duty, in the meantime, carefully to shake off the remains of infidelity which adhere to us, to strive against them, and to pray to God to correct them, and, as often as we are engaged in this conflict, to fly to him for aid.
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