1 Now faith is assurance of things hoped for, proof of things not seen.
2 For by this, the elders obtained approval.
3 By faith we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible.
4 By faith Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God testifying with respect to his gifts; and through it he, being dead, still speaks.
5 By faith Enoch was taken away, so that he wouldn’t see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God.
6 Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him.
7 By faith Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world and became heir of the righteousness which is according to faith.
8 By faith Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went.
9 By faith he lived as an alien in the land of promise, as in a land not his own, dwelling in tents with Isaac and Jacob, the heirs with him of the same promise.
10 For he was looking for the city which has foundations, whose builder and maker is God.
11 By faith even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised.
12 Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead.
13 These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth.
14 For those who say such things make it clear that they are seeking a country of their own.
15 If indeed they had been thinking of that country from which they went out, they would have had enough time to return.
16 But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them.
17 By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his only born son,
18 to whom it was said, “Your offspring will be accounted as from Isaac,”
19 concluding that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead.
20 By faith Isaac blessed Jacob and Esau, even concerning things to come.
21 By faith Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff.
22 By faith Joseph, when his end was near, made mention of the departure of the children of Israel, and gave instructions concerning his bones.
23 By faith Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child; and they were not afraid of the king’s commandment.
24 By faith Moses, when he had grown up, refused to be called the son of Pharaoh’s daughter,
25 choosing rather to share ill treatment with God’s people than to enjoy the pleasures of sin for a time,
26 considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward.
27 By faith he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible.
28 By faith he kept the Passover and the sprinkling of the blood, that the destroyer of the firstborn should not touch them.
29 By faith they passed through the Red Sea as on dry land. When the Egyptians tried to do so, they were swallowed up.
30 By faith the walls of Jericho fell down after they had been encircled for seven days.
31 By faith Rahab the prostitute didn’t perish with those who were disobedient, having received the spies in peace.
32 What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets—
33 who through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions,
34 quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and caused foreign armies to flee.
35 Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection.
36 Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment.
37 They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheep skins and in goat skins; being destitute, afflicted, ill-treated—
38 of whom the world was not worthy—wandering in deserts, mountains, caves, and the holes of the earth.
39 These all, having been commended for their faith, didn’t receive the promise,
40 God having provided some better thing concerning us, so that apart from us they should not be made perfect.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:5How was it "by faith" that "Enoch was translated"? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. … But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."
How was it "by faith" that "Enoch was translated"? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. … But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 22; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:10–13"And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace [or "salute"] them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting. … "For they looked" (he says) "for the city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. … "Whose Builder and Maker is God." O! What an encomium on that city!
"And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace [or "salute"] them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting. … "For they looked" (he says) "for the city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. … "Whose Builder and Maker is God." O! What an encomium on that city!
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:31Yet she [merely] heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe,--and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.
Yet she [merely] heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe,--and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:39–40They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed? … Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. … As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. … In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness? … For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. … To be glorified all together, is a great delight.
They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed? … Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. … As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. … In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness? … For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. … To be glorified all together, is a great delight.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 28; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 11:1He calls faith the hypostasis, the substance of things hoped for. … Faith, he says, is the hypostasis, the prop, or the foundation on which we plant our foot, -- the prop of what? Of things absent, which are so far from being really possessed by us, that they are far beyond the reach of our understanding. … Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God's word and of his Spirit?
He calls faith the hypostasis, the substance of things hoped for. … Faith, he says, is the hypostasis, the prop, or the foundation on which we plant our foot, -- the prop of what? Of things absent, which are so far from being really possessed by us, that they are far beyond the reach of our understanding. … Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God's word and of his Spirit?
John Calvin, Commentaries, on 11:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 11:11That women may know that this truth belongs to them as well as to men, he adduces the example of Sarah; which he mentions in preference to that of others, because she was the mother of all the faithful. … And hence we deduce a useful doctrine, -- that when our faith in some things wavers or halts, it ceases not to be approved of God, provided we indulge not the spirit of unbelief. … for he declares that Sarah's faith was this, -- that she counted God to be true to his word, that is, to what he had promised. … True faith then is that which hears God speaking and rests on his promise.
That women may know that this truth belongs to them as well as to men, he adduces the example of Sarah; which he mentions in preference to that of others, because she was the mother of all the faithful. … And hence we deduce a useful doctrine, -- that when our faith in some things wavers or halts, it ceases not to be approved of God, provided we indulge not the spirit of unbelief. … for he declares that Sarah's faith was this, -- that she counted God to be true to his word, that is, to what he had promised. … True faith then is that which hears God speaking and rests on his promise.
John Calvin, Commentaries, on 11:8–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 11:13–16They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. … God is not ashamed to be called their God: such is his condescension, such is his love to them … As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God.
They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. … God is not ashamed to be called their God: such is his condescension, such is his love to them … As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God.
Matthew Henry, Commentary on the Whole Bible, on 11:4–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 11:1Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. … The subsistence of things hoped for - Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.
Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. … The subsistence of things hoped for - Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.
John Wesley, Explanatory Notes upon the New Testament, on 11:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Hebrews 11
Hebrews 11:1–40, World English Bible
Hebrews 11 in the Bible · Told in the Story: Chapter 41, By Faith
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:5How was it "by faith" that "Enoch was translated"? Because his pleasing [God] was the cause of his translation, and faith [the cause] of his pleasing [Him]. … But many ask whither Enoch was translated, and why he was translated, and why he did not die, neither he nor Elijah, and, if they are still alive, how they live, and in what form. But to ask these things is superfluous. For that the one was translated, and that the other was taken up, the Scriptures have said; but where they are, and how they are, they have not added: For they say nothing more than is necessary. For this indeed took place, I mean his translation, immediately at the beginning, the human soul [thereby] receiving a hope of the destruction of death, and of the overthrow of the devil's tyranny, and that death will be done away; for he was translated, not dead, but "that he should not see death."
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 22; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:10–13"And embraced them," saith he, and were glad. They were so persuaded of them as even to "embrace [or "salute"] them," from the metaphor of persons on ship-board seeing from afar the longed-for cities: which, before they enter them, they take and occupy by words of greeting. … "For they looked" (he says) "for the city which hath foundations, whose builder and maker is God." Seest thou that they received them in this sense, in their already accepting them and being confident respecting them. If then to be confident is to receive, it is in your power also to receive. For these, although they enjoyed not those [blessings], yet still saw them by their longing desire. … "Whose Builder and Maker is God." O! What an encomium on that city!
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 23; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:31Yet she [merely] heard what the men related, and forthwith believed. Whereupon the end also followed; for when all perished, she alone was preserved. She did not say to herself, I shall be with my many friends. She did not say, Can I possibly be wiser than these judicious men who do not believe,--and shall I believe? She said no such thing, but believed what had taken place, which it was likely that they would suffer.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 27; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 11:39–40They have not yet received it, but are still waiting; and after thus dying in so great tribulation, they have not yet received it. They gained their victory so many ages ago, and have not yet received [their reward]. And you who are yet in the conflict, are you vexed? … Do you also consider what a thing it is, and how great, that Abraham should be sitting, and the Apostle Paul, waiting till thou hast been perfected, that then they may be able to receive their reward. … As an affectionate father might say to sons who were well approved, and had accomplished their work, that he would not give them to eat, unless their brethren came. … In order that they might not seem to have the advantage of us from being crowned before us, He appointed one time of crowning for all; and he that gained the victory so many years before, receives his crown with thee. Seest thou His tender carefulness? … For if we are "all one body," the pleasure becomes greater to this body, when it is crowned altogether, and not part by part. … To be glorified all together, is a great delight.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 28; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 11:1He calls faith the hypostasis, the substance of things hoped for. … Faith, he says, is the hypostasis, the prop, or the foundation on which we plant our foot, -- the prop of what? Of things absent, which are so far from being really possessed by us, that they are far beyond the reach of our understanding. … Promised to us is eternal life, but it is promised to the dead; we are assured of a happy resurrection, but we are as yet involved in corruption; we are pronounced just, as yet sin dwells in us; we hear that we are happy, but we are as yet in the midst of many miseries; an abundance of all good things is promised to us, but still we often hunger and thirst; God proclaims that he will come quickly, but he seems deaf when we cry to him. What would become of us were we not supported by hope, and did not our minds emerge out of the midst of darkness above the world through the light of God's word and of his Spirit?
John Calvin, Commentaries, on 11:1; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 11:11That women may know that this truth belongs to them as well as to men, he adduces the example of Sarah; which he mentions in preference to that of others, because she was the mother of all the faithful. … And hence we deduce a useful doctrine, -- that when our faith in some things wavers or halts, it ceases not to be approved of God, provided we indulge not the spirit of unbelief. … for he declares that Sarah's faith was this, -- that she counted God to be true to his word, that is, to what he had promised. … True faith then is that which hears God speaking and rests on his promise.
John Calvin, Commentaries, on 11:8–12; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 11:13–16They died in the faith of those promises; not only lived by the faith of them, but died in the full persuasion that all the promises would be fulfilled to them and theirs, Heb 11:13. That faith held out to the last. By faith, when they were dying, they received the atonement; they acquiesced in the will of God; they quenched all the fiery darts of the devil; they overcame the terrors of death, disarmed it of its sting, and bade a cheerful farewell to this world and to all the comforts and crosses of it. … God is not ashamed to be called their God: such is his condescension, such is his love to them … As the proof of this, God has prepared for them a city, a happiness suitable to the relation into which he has taken them. For there is nothing in this world commensurate to the love of God in being the God of his people; and, if God neither could nor would give his people anything better than this world affords, he would be ashamed to be called their God.
Matthew Henry, Commentary on the Whole Bible, on 11:4–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 11:1Now faith is the subsistence of things hoped for, the evidence or conviction of things not seen - Things hoped for are not so extensive as things not seen. … The subsistence of things hoped for - Giving a kind of present subsistence to the good things which God has promised: the divine supernatural evidence exhibited to, the conviction hereby produced in, a believer of things not seen, whether past, future, or spiritual; particularly of God and the things of God.
John Wesley, Explanatory Notes upon the New Testament, on 11:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.