What does it mean that faith is the substance of things hoped for (Hebrews 11:1)?

"Now faith is the assurance of things hoped for, the conviction of things not seen. For by this the elders obtained witness."

"Faith is the substance," or "the substantiation of things hoped for;" that which makes the "things hoped for" a reality in the present. It is "the evidence," or, as it should be, "the conviction," — that which is borne into the soul in the power of divine truth as a reality, "of things not seen."

These two things show us what faith has to do with, and are especially appropriate to the saints whom he was addressing. We have already spoken of Christianity as "the good things to come," and saw that the coming of those "good things" was even yet postponed in a certain way, because we have nothing visible, or tangible, yet. The "good things" are still to come, save as faith has made them a living reality now. "What a man seeth, why doth he yet hope for?" It is just as real as when we shall behold it in glory, but that which makes it actual to the soul is not something visible that we can hold up for the world to see. It is faith only which can see the blessings which are ours now. One day all the world will see it.

"Now faith is the substance of things hoped for, the evidence of things not seen." This is not a definition, but shows us something of what faith does. It is that which, to the individual, gives solid substance to things hoped for. It is no mere fanciful imagination, but an honest trust in the living God, by which the things of God are made a definite, clear reality to the heart, and are thus recognized to be more truly substantial than all material substance-for the latter will pass away. Also it has that peculiar power of evidencing to us "things not seen." Faith in the living God is not blind, but the actual opening of the eyes, accepting unquestionable evidence of the reality of unseen, spiritual things.

401 The apostle goes on in our chapter to shew the power of faith. It is not a definition, but a description of its effects. It is "the substance of things hoped for, the evidence of things not seen." Perfect certainty of realisation is the effect of faith. The definition of faith is that it "sets to its seal that God is true." It remains that, what we hope for, we with patience wait for. The promise is just as certain as if we had the fulfilment of it. We do not see it. If we saw it we should not hope for it, but we realise things not seen. This is the power of faith in the soul.

The first statement speaks of faith, not so much as a definition, but as a declaration of the action and power of faith. The Revised Version is better in its rendering than the King James translation. "Now faith is the assurance (or substantiation) of things hoped for, the conviction of things not seen." Faith makes real to the soul that which we hope for and is a demonstration of that which we do not see. It is therefore assurance and a settled conviction respecting things hoped for, though unseen. "it is the soul's hand that grasps the promised blessings and makes them its very own. Faith lays hold on what is future, but sure, and brings it into the life of the believer, so that in the presence and power of it he lives and walks. It is far-sightedness. It sees and foresees. It pierces into the unseen, it seizes the promised riches of God and makes them a present reality, and therefore the life of the believer may become opulent with noble deeds, because ruled and stimulated by a great motive."

The first verse defines, not what faith is in the abstract, but what it does in practice. It is "the substantiating of things hoped for, the conviction of things not seen." The New Translation gives this rendering together with a footnote saying that the words "assurance," or "firm conviction," might be substituted for "substantiating." Faith then is the telescope that brings into our view the unseen verities of which God speaks; making them real to us, giving us assurance of them, and turning them into solid substance in our hearts.

(V. 1). The introductory verses present the great principles of faith. The first verse is hardly a definition of faith, but rather a statement of the effect of faith. It tells us what faith does, rather than what faith is. Faith substantiates things hoped for. It makes very real to our souls the things to which we look forward. It gives us the conviction of things not seen. The unseen things become as real to the believer as though present to sight, “yea, much more so because there is deception in things seen” (J.N.D.).

It is evident that this is not a definition of faith but of the effect of faith—that faith makes real to us things hoped for, gives the firm conviction that they shall surely be ours, just as if we already were in possession.

No one can explain the mystery of faith, any more than the mystery of life, or light, or love, or a thousand and one things. God brings these things into existence, and alone knows their secret. Those of us who have faith can mark its effects, its powers, what it feeds upon, what it aspires to: but as to the thing itself, no one knows. No one knows the secret of life, yet we live and enjoy life. So with faith.

Hebrews 11. It is not a definition of this principle, that the epistle gives us at the commencement of Hebrews 11, but a declaration of its powers and action. Faith realises (gives substance to) that which we hope for, and is a demonstration to the soul of that which we do not see.

Thus is laid down, what every intelligent believer knows to be true experimentally, that faith realises things hoped for, is a demonstration to the soul of matters not seen. It is no new principle, though it shines as all that is morally noble does in Christianity. All of whom the world was not worthy, all who honoured God and looked above the present and the visible, were marked by it. The O.T. as the N.T. is full of its blessing, and the lack of it opens the door to all ruin. As it inspires with present confidence in the future we hope for, so it affords demonstration of matters not seen: we look, according to the word and in the Spirit of God, at the things not seen and eternal. There is not only certainty but present enjoyment.

Some have made a difficulty for themselves by the mistaken assumption that we have here a definition of faith. This is clearly not the object, but rather a description of its power, range, and effect. Faith scripturally in itself is simply believing God, accepting His word because He says it, not on visible evidence or on reasoning but on God's authority. Now, under the gospel because of its all-importance, it is receiving the testimony of God which He has testified about His Son (1 John 5:9), believing (not exactly "on," but) Him that sent the Son (John 5:24); or, as in John 3:33 it is expressed, he that receives His testimony sets to his seal that God is true; while he that does not believe God has the awful guilt of making Him a liar (1 John 5:10).

Faith is the divinely-given perception of things not seen, wrought through the word of God by the Spirit. Hence it is the substance of things hoped for; the evidence of things not seen. The examples in Hebrews 11 are not given to shew all that faith is, but how it works in man in active life or patient endurance, because God's word is believed. If the word reveals a divine person in grace, He becomes the object of trust; if a work, its efficacy becomes the ground of confidence. But the trust and the confidence is not the faith. Indeed, though there will always be attraction, and so far trust in Him as a person worthy of it, and drawing it, in the revelation of God in love, it does not at first always produce confidence, properly speaking, and, speaking of Christ, "a full reliance upon Him and upon His work;" because that revelation, if it attracts the confidence of the heart, awakens the conscience; and, till this is purged by a clear knowledge of redemption, we cannot trust. The element of it is there, but we cannot do so. When Peter preached to the Jews, the effect of the power of the word, convincing them that Jesus was the Messiah — making them believe — was to make them say, "Men and brethren, what shall we do?" They had crucified Him. This was not trust; but faith was wrought in their hearts as to who Jesus was. Not that scripture was true — that they believed before; not assent to a proposition — but true faith that Jesus was the Christ. The answer to the need of soul this produced was Peter's shewing them the path of peace. They were to have remission of sins, and receive the Holy Ghost.