John Calvin Commentary Hebrews 11:6

"And without faith it is impossible to be well-pleasing [unto him]; for he that cometh to God must believe that he is, and [that] he is a rewarder of them that seek after him." — Hebrews 11:6 (ASV)

But without faith, etc. What is said here belongs to all the examples that the Apostle records in this chapter; but as there is some obscurity in the passage, it is necessary to examine its meaning more closely.

But there is no better interpreter than the Apostle himself. The proof, then, which he immediately adds, may serve as an explanation. The reason he assigns why no one can please God without faith is this: because no one will ever come to God unless he believes that God is, and is also convinced that he is a rewarder to all who seek him. If, then, access to God is not opened except by faith, it follows that all who are without it are objects of God’s displeasure.

Therefore, the Apostle shows how faith obtains favor for us: because faith is our teacher regarding the true worship of God, and makes us certain of his goodwill, so that we may not think that we seek him in vain. These two clauses should not be overlooked—that we must believe that God is, and that we should feel assured that he is not sought in vain.

It does not indeed seem a great matter when the Apostle requires us to believe that God is; but when you more closely consider it, you will find that there is here a rich, profound, and sublime truth. For though almost all admit without disputing that God is, yet it is evident that unless the Lord keeps us in the true and certain knowledge of himself, various doubts will always creep in and erase every thought of a Divine Being.

To this vanity human nature is undoubtedly prone, so that to forget God becomes an easy thing. At the same time, the Apostle does not mean that people ought to feel assured that there is some God, for he speaks only of the true God. Indeed, it will not be enough for you to form a concept of any god you please; but you must understand what kind of Being the true God is. For what good will it do us to devise and form an idol, and to ascribe to it the glory due to God?

So now we perceive what the Apostle means in the first clause: he denies that we can have access to God unless we have the truth that God is deeply fixed in our hearts, so that we are not led astray by various opinions.

Therefore, it is evident that people weary themselves in vain in serving God unless they observe the right way, and that all religions are not only vain but also pernicious if the true and certain knowledge of God is not connected with them. For all who do not distinguish and separate him from all idols are prohibited from having any access to God. In short, there is no true religion unless this truth reigns dominant.

But if the true knowledge of God resides in our hearts, it will surely lead us to honor and fear him; for God is not truly known without his majesty. From this arises the desire to serve him; from this it comes that our whole life is so formed that he is regarded as the end in all things.

The second clause is that we should be fully persuaded that God is not sought in vain. This persuasion includes the hope of salvation and eternal life, for no one will be in a suitable state of heart to seek God unless a sense of divine goodness is deeply felt, so that they look for salvation from him.

We indeed flee from God, or wholly disregard him, when there is no hope of salvation. But let us remember that this must be truly believed, and not held merely as an opinion. For even the ungodly may sometimes entertain such a notion, yet they do not come to God, because they do not have a firm and fixed faith. This, then, is the other part of faith by which we obtain favor with God: when we feel assured that salvation is laid up for us in him.

But many shamefully pervert this clause, for from this they derive the merits of works and the arrogant notion of deserving. They reason as follows: “We please God by faith, because we believe him to be a rewarder; then faith has respect to the merits of works.”

This error cannot be better exposed than by considering how God is to be sought. While anyone is wandering from the right way of seeking him, he cannot be said to be engaged in this work. Now Scripture sets forth this as the right way: that a person, humbled and struck with the conviction of deserving eternal death, and in self-despair, is to flee to Christ as the only refuge for salvation.

Certainly, nowhere can we find that we are to bring to God any merits of works to place us in a state of favor with him. Then whoever understands that this is the only right way of seeking God will be freed from every difficulty on this subject, for reward refers not to the worthiness or value of works but to faith.

Thus, these lifeless interpretations of the Sophists, such as, “by faith we please God, for we deserve when we intend to please,” completely fall to the ground. The Apostle’s purpose was to lead us much higher, so that our conscience might feel assured that it is not a futile thing to seek God.

This certainty or assurance far exceeds what we can attain by ourselves, especially when anyone considers himself.

For it is not to be stated as an abstract principle that God is a rewarder to those who seek him; instead, each of us should individually apply this doctrine to himself.

This application means knowing that we are regarded by God, that he cares for our salvation so much as never to fail us, that our prayers are heard by him, and that he will be our perpetual deliverer.

But since none of these things come to us except through Christ, our faith must always regard him and cling to him alone.

From these two clauses, we can learn how and why it is impossible for anyone to please God without faith. God justly regards us all as objects of his displeasure, as we are all by nature under his curse, and we have no remedy in our own power.

It is therefore necessary that God should precede us with his grace; and from this it comes that we are brought to know that God is, in such a way that no corrupt superstition can seduce us, and also that we become assured of certain salvation from him.

If anyone desires a fuller view of this subject, he should begin here: that we attempt anything in vain unless we look to God. For the only true purpose of life is to promote his glory, but this can never be done unless there is first the true knowledge of him.

Yet this is still only half of faith and will profit us little unless confidence is added. Therefore, faith will only then be complete and secure God’s favor for us when we feel a confidence that we will not seek him in vain, and thus possess the certainty of obtaining salvation from him.

But no one, unless he is blinded by presumption and captivated by self-love, can feel assured that God will be a rewarder of his merits. Therefore, this confidence of which we speak rests not on works, nor on a person’s own worthiness, but on the grace of God alone. And since grace is found nowhere but in Christ, it is on him alone that faith should be fixed.