SEV Biblia, Chapter 11:6
Pero sin fe es imposible agradar a Dios, porque es necesario que el que a Dios se allega, crea que le hay, y que es galardonador de los que le buscan.
Clarke's Bible Commentary - Hebrew 11:6
Verse 6. He that cometh to God] The man who professes that it is his duty to worship God, must, if he act rationally, do it on the conviction that there is such a Being infinite, eternal, unoriginated, and self-existent; the cause of all other being; on whom all being depends; and by whose energy, bounty, and providence, all other beings exist, live, and are supplied with the means of continued existence and life. He must believe, also, that he rewards them that diligently seek him; that he is not indifferent about his own worship; that he requires adoration and religious service from men; and that he blesses, and especially protects and saves, those who in simplicity and uprightness of heart seek and serve him. This requires faith, such a faith as is mentioned above; a faith by which we can please God; and now that we have an abundant revelation, a faith according to that revelation; a faith in God through Christ the great sin-offering, without which a man can no more please him, or be accepted of him, than Cain was. As the knowledge of the being of God is of infinite importance in religion, I shall introduce at the end of this chapter a series of propositions, tending to prove the being of God, 1st, a priori; and 2dly, a posteriori; omitting the proofs that are generally produced on those points, for which my readers may refer to works in general circulation on this subject: and 3dly, I shall lay down some phenomena relative to the heavenly bodies, which it will be difficult to account for without acknowledging the infinite skill, power, and continual energy of God.
John Gill's Bible Commentary
Ver. 6. But without faith it is impossible to please him , etc..] Or do things well pleasing in his sight; or any of the duties of religion, in an acceptable way; as prayer, praise, attendance on the word and ordinances, or any good works whatever; because such are without Christ, and without his Spirit; and have neither right principles, nor right ends: for this is not to be understood of the persons of God's elect, as considered in Christ; in whom they are well pleasing to him before faith; being loved by him with an everlasting love; and chosen in Christ, before the foundation of the world; (see Gill on Romans 8:8). for he that cometh to God ; to the throne of, his grace, to pray unto him, to implore his grace and mercy, help and assistance; to the house of God, to worship, and serve him, and in order to enjoy his presence, and have communion with him; which coming ought to be spiritual and with the heart; and supposes spiritual life; and must be through Christ, and by faith: wherefore such a comer to God, must believe that he is ; or exists, as the Arabic version; and he must not barely believe his existence, but that, as it is revealed in the word: he must believe in the three Persons in the Godhead; that the first Person is the Father of Christ; that the second Person is both the Son of God, and Mediator; and that the third Person is the Spirit of them both, and the applier of all grace; for God the Father is to be approached unto, through Christ the Mediator, by the guidance and assistance of the Spirit: and he must believe in the perfections of God; that he is omniscient, and knows his person and wants; is omnipotent, and can do for him, beyond his thoughts and petitions; is all sufficient, and that his grace is sufficient for him; that he is immutable, in his purposes and covenant; that he is true and faithful to his promises; and is the God of grace, love, and mercy: and he must believe in him, not only as the God of nature and providence, but as his covenant God and Father in Christ: and that he is a rewarder of them that diligently seek him ; who are such, as are first sought out by him; and who seek him in Christ, where he is only to be found; and that with their whole hearts, and above all things else: and, of such, God is a rewarder, in a way of grace; with himself, who is their exceeding great reward; and with his Son, and all things with him; with more grace; and, at last, with eternal glory, the reward of the inheritance.
Matthew Henry Commentary
Verses 4-7 - Here follow some illustrious examples of faith from the Old Testament Abel brought a sacrifice of atonement from the firstlings of the flock acknowledging himself a sinner who deserved to die, and only hoping for mercy through the great Sacrifice. Cain's proud rage and enmity agains the accepted worshipper of God, led to the awful effects the sam principles have produced in every age; the cruel persecution, and eve murder of believers. By faith Abel, being dead, yet speaketh; he lef an instructive and speaking example. Enoch was translated, or removed that he should not see death; God took him into heaven, as Christ wil do the saints who shall be alive at his second coming. We cannot com to God, unless we believe that he is what he has revealed himself to be in the Scripture. Those who would find God, must seek him with all their heart. Noah's faith influenced his practice; it moved him to prepare an ark. His faith condemned the unbelief of others; and his obedience condemned their contempt and rebellion. Good examples eithe convert sinners or condemn them. This shows how believers, being warne of God to flee from the wrath to come, are moved with fear, take refug in Christ, and become heirs of the righteousness of faith.
Greek Textus Receptus
χωρις 5565 δε 1161 πιστεως 4102 αδυνατον 102 ευαρεστησαι 2100 5658 πιστευσαι 4100 5658 γαρ 1063 δει 1163 5904 τον 3588 προσερχομενον 4334 5740 τω 3588 θεω 2316 οτι 3754 εστιν 2076 5748 και 2532 τοις 3588 εκζητουσιν 1567 5723 αυτον 846 μισθαποδοτης 3406 γινεται 1096 5736
Vincent's NT Word Studies
6. To please (euaresthsai). The aorist gives the sense of at all, stating the verbal idea without time, as a universal proposition. Comp. Romans viii. 8.
Cometh (prosercomenon). See on ch. iv. 16. Must (dei). An essential obligation. In the nature of the case. That he is (oti estin). Faith in God involves belief in his existence although he is unseen.
Is a rewarder (misqapodothv). Note the difference of the verb: not simply exists, but comes to pass as; proves to be, habitually, so that he who approaches God has, through faith, the assurance that his seeking God will result in good to himself. Misqapodothv rewarder, N.T.o . Comp. misqapodosia recompense of reward, ch. ii. 2 (note); x. 35; xi. 26.
Of them that diligently seek him (toiv ejkzhtousin aujton). Lit. unto them that seek him out. Comp. Acts xv. 17; Heb. xii. 17; 1 Pet. i. 10. The verb is used of seeking God, Rom. iii. 11. God's beneficent will and attitude toward the seeker are not always apparent at the first approach. In such cases there is occasion for faith, in the face of delay, that diligent seeking will find its reward. One is reminded of Jesus' lessons on importunity in seeking God, Luke xi. 5-10; xviii. 1-8.
He hides himself so wondrously As though there were no God; He is least seen when all the powers Of ill are most abroad. Or he deserts us at the hour The fight is almost lost, And seems to leave us to ourselves Just when we need him most. It is not so, but so It looks; And we lose courage then; And doubts will come if God hath kept His promises to men." Faber.
Noah. Genesis 6.
Being warned of God (crhmatisqeiv). Of God is not in the text. See on Matt. ii. 12; Luke ii. 26; Acts xi. 26; and comp. Heb. viii. 5.
Of things not seen as yet (peri twn mhdepw blepomenwn). Const. with eujlabhqeiv, and rend. "by faith Noah, being warned, having reverent care concerning things not seen as yet, prepared an ark," etc. Thus crhmatisqeiv warned is taken absolutely. 230 The things not seen were the well-known contents of the revelation to Noah, Gen. vi. 13 ff., as apprehended by Noah's faith.
Moved with fear (eulabhqeiv). N.T.o . Often in Class. and LXX See on eujlabeia godly fear, ch. v. 7. The A.V. gives the impression that Noah acted under the influence of fright. Rev. improves on this a little by rendering godly fear. The true idea is pious care, a reverent circumspection with regard to things enjoined by God, and as yet unseen, yet confidently expected on the strength of God's word.
Prepared (kateskeuasen). Built and equipped. See on ch. iii. 3. An ark (kibwton). Originally, a wooden chest Also of the ark of the covenant in the temple and tabernacle, as ch. ix. 4; Apoc. xi. 19 Of Noah's ark. Matt. xxiv. 38; Luke xvii. 27; 1 Pet. iii. 20 Larvax a chest is found in Class. in the same sense. Every classical scholar will recall the charming fragment of Simonides on Danae and her infant son Perseus exposed in an ark:
JOte larnaki ejn daisalea anesmov breme pnewn k. t. l.
Also of the ark of Deucalion, the mythic Noah.
By the which (di hv). By faith: although some refer it to the ark. He condemned the world (katekrinen ton kosmon). His faith was exhibited in building the ark on the mere strength of God's declaration, while as yet there were no signs of the flood. By his faith thus manifested he announced the condemnation of the world to destruction. World is to be taken as in 2 Pet. ii. 5. It is not used in Heb. in the ethical sense so common in John and Paul - the world as alien from God. The meaning of the statement is not that Noah condemned the conduct of his contemporaries by the contrast presented by his own faith, after the analogy of Matt. xii. 41; Rom. ii. 27.
And became heir (kai-egeneto klhronomov). This is not an independent clause, but is dependent on di' h=v by which. It is connected by kai with the preceding clause, and the two clauses are parallel, describing the lot of Noah and his family. Became heir is practically = became partaker of. The literal sense of heir must not be pressed. Certainly not "inherited the righteousness of Abel and Enoch." But righteousness came to Noah in virtue of his intimate fellowship with God. Of him as of Enoch, it is said that "he walked with God," Gen. vi. 9. Because of this fellowship he was a son of God and an heir of righteousness.
Of the righteousness which is by faith (thv kata pistiv dikaiosunhv). In the O.T. Noah is the first to receive the title of dikaiov righteous, Gen. vi. 9; comp. Ezek. xiv. 14, 20; Sir. xliv. 17. Kata pistin, lit. according to faith, comp Matt. ix. 29; Tit. i. 1, 4. Paul has dikaiosunh and dikaiov from or out of faith (ek pistewv), by faith (dia pistewv), founded on faith (epi th pistei), and of faith (pistewv), none of which are found either in Hebrews or in the Pastorals. Kata pistin signifies according to faith as a standard; but the conception at bottom is not essentially different from Paul's, unless there be imported into his conception the scholastic fiction of imputed righteousness. Paul, in Romans 4 is at pains to show that the Christian conception of righteousness by faith has its parallel in Abraham, and that the doctrine of justification by faith is no new thing. Faith is the ground and the germ of righteousness. Our writer here lays down the absolute and universal standard of righteousness for the men of both dispensations - according to faith. Hence, like Paul, he cites the words of Hab. ii. 4. See ch. x. 38.
