FOOTNOTES:

“Having therefore, brethren, boldness to enter into the holy place by the blood of Jesus, by the way which He dedicated for us, a new and living way, through the veil, that is to say, His flesh; and having a great Priest over the house of God; let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil conscience, and our body washed with pure water: let us hold fast the confession of our hope that it waver not; for He is faithful that promised: and let us consider one another to provoke unto love and good works; not forsaking the assembling of ourselves together, as the custom of some is, but exhorting one another; and so much the more, as ye see the day drawing nigh. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacrifice for sins, but a certain fearful expectation of judgment, and a fierceness of fire which shall devour the adversaries. A man that hath set at nought Moses’ law dieth without compassion on the word of two or three witnesses: of how much sorer punishment, think ye, shall he be judged worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that said, Vengeance belongeth unto Me. I will recompense. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after ye were enlightened, ye endured a great conflict of sufferings; partly, being made a gazing-stock both by reproaches and afflictions; and partly, becoming partakers with them that were so used. For ye both had compassion on them that were in bonds, and took joyfully the spoiling of your possessions, knowing that ye yourselves have a better possession and an abiding one. Cast not away therefore your boldness, which hath great recompense of reward. For ye have need of patience, that, having done the will of God, ye may receive the promise.For yet a very little while,He that cometh shall come, and shall not tarry.But My righteous one shall live by faith:And if he shrink back, My soul hath no pleasure in him.But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.”—Heb.x. 19–39 (R.V.).

For yet a very little while,He that cometh shall come, and shall not tarry.But My righteous one shall live by faith:And if he shrink back, My soul hath no pleasure in him.

But we are not of them that shrink back unto perdition; but of them that have faith unto the saving of the soul.”—Heb.x. 19–39 (R.V.).

The argument is closed. Christ is the eternal Priest and King, and every rival priesthood or kingship must come to an end. This is the truth won by the Apostle’s original and profound course of reasoning. But he has in view practical results. He desires to confirm the Hebrew Christians in their allegiance to Christ. We shall be better able to understand the precise bearing of his exhortation if we compare it with the appeal previously made to his readers in the earlier chapters of the Epistle.[211]At the very outset he plunged into the midst of his subject and proved that Jesus Christ is Son of God and representative Man. The union in Christ of these two qualifications constituted Him a great High-priest. He is able to succour the tempted; He is faithful as a Son, Who is set over the house of God; He has experienced the bitter humiliation of life, He is perfected as ourSaviour, and has passed through the heavens. The exhortation, based on these truths, is that we must lay fast hold of our confidence.

Then come the big wave, the hesitation to face it, the allegory of Melchizedek, the appeal to the prophet Jeremiah, the comparison between the old covenant and the new. But the argument triumphs and advances. Jesus not only is a great High-priest, but this is interpreted as meaning that He is Priest and King, and that His priesthood and power will never pass away. Their eternal duration involves the setting aside of every other priesthood, the destruction of every opposing force. Christ has entered into the true holiest place and enthroned Himself on the mercy-seat.

This being so, the Apostle no longer urges his readers to be confident. He now appeals to them as having confidence,[212]in virtue of the blood of Jesus, so that they tarry not in the precincts, but enter themselves into the holiest. The high-priest alone dared enter under the former covenant, and he approached with fear and trembling, lest he also, like others before him, should fall down dead in the presence of God. The exhortation now is, not to confidence, but to sincerity.[213]Let their confidence become more objective. Theyhad the boasting of hope. Let them seek the silent, unboasting assurance that is grounded on faith, on the realisation of the invisible. Instead of believing because they hoped, let them hope because they believed. In the earlier chapters the exhortation rested mainly on what Jesus was as Son over God’s house. Now, however, the Apostle speaks of Him as agreat[214]Priest over God’s house. His authority over the Church springs, not only from His relation to God, but also from His relation to men. He is King of His Church because He prays for it and blesses it. Through His priesthood our hearts are cleansed by the sprinkling of His blood from the consciousness of sin.[215]But this blessing of the individual believer is now closely connected by the Apostle with the idea of the Church, over which Christ is King in virtue of His priesthood on its behalf. In addition to the cleansing of our hearts from an evil conscience, our bodies have been washed with pure water. The Apostle alludes primarily in both clauses to the rite of priestly consecration. “Moses brought Aaron and his sons, and washed them with water.” He also “took of the blood which was upon the altar and sprinkled it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him, and sanctified Aaron, andhis garments, and his sons, and his sons’ garments with him.”[216]The meaning of our author seems certainly to be that the worshippers have the privilege of the high-priest himself. They lose their priestly character only in the more excellent glory and greatness of that High-priest through Whom they have received their priesthood. In comparison with Him, they are but humble worshippers, and He alone is Priest. In contrast to the world around them, they also are priests of God. But the words of the Apostle contain another allusion. Both clauses refer to baptism. The mention of washing the “body” renders it, we think, unquestionable that baptism is meant. But baptism is not here said to be the antitype of the priestly consecration of the old covenant. One rite cannot be the type of another rite, which is itself an external action. The solution of this apparent difficulty is simply thatbothclauses together mean baptism, which is invariably represented in the New Testament as much more than an outward rite. The external act may be performed without its being a true baptism. For the meaning of baptism is the forgiveness of sin, the cleansing of the heart or innermost consciousness from guilt, and the reception of the absolved sinner into the Church of God.“Christ loved the Church, and gave Himself up for it, that He might sanctify it, having cleansed it by the washing of water with the word.”[217]

In an earlier chapter our author told his readers that they were the house of God if they held fast their confidence. He does not repeat it. The Church consciousnesshassprung up within them. They were previously taught to look steadfastly at Jesus as the Apostle and High-priest of their confession.[218]They are now urged to look as steadfastly at one another as fellow-confessors of the same Apostle and High-priest, and to sharpen one another’s love and activity even to the point of jealousy.[219]In the earlier exhortation no mention was made of the Church assemblies. Here prominence is given them. Importance is attached to the words of encouragement addressed at these gatherings of believers. Christian habits were at this time forming and consolidating into customs of the Church. Occasional and eccentric manifestations of the religious life and temperament were yielding to the slow, normal growth of true vitality. As faithfulness in frequenting the Church assemblies began to rank among the foremost virtues, unfaithfulness would, by force of contrast, harden into habitual neglect of the house of prayer: “As the custom of some is.”[220]

The chief of all reasons for exhorting the readers to habitual attendance on the Church assemblies the writer of the Epistle finds in the expectation of the Lord’s speedy return. They could see for themselves that the day was at hand. The signs of the Son of man’s coming were multiplying and thrusting themselves on the notice of the Church. Perhaps the voice of Joshua, the son of Hanan, had already been heard in the streets, exclaiming, “Woe to Jerusalem!” The holy city was plainly doomed. But Christ will come to His Church, not to individuals. He will not be found in the wilderness, nor in the inner chambers. “As the lightning cometh forth from the east, and is seen even unto the west, so shall be the coming of the Son of man.”[221]

The day of Christ is a day of judgment. The two meanings of the word “day,”—day in contrast to night, and day as a fixed time for the transaction of public business,—coalesce in the New Testament usage. The second idea seems to have gradually superseded the former.

The author proceeds to unfold the dreadful character of this day of judgment. Here, again, the precise force of his declarations will best appear by comparison with the warnings of the first part of the Epistle in reference to the sin and to the punishment.

First, the sin referred to here has a wider range than the transgression spoken of in the second chapter. For there he mentions the special sin of neglecting so great salvation. But in the present passage his words seem to imply that rejection of Christ has given birth to a progeny of evil through the self-abandonment of those who wilfully persist in sinning, as if from reckless bravado.[222]The special guilt, too, of rejecting Christ is here painted in darker hues. For in the earlier passage it is indifference; here it is contempt. In the former case it is ingratitude to a merciful Saviour; in the latter it is treason against the majesty of God’s own Son. “To trample under foot” means to desecrate. Christ is the holy High-priest of God, and is now ministering in the true holiest place. Therefore to choose Judaism, with its dead rites, and to reject the living Christ, is no longer the action of a holy zeal for God’s house. Quite the reverse. The sanctuary of Judaism has been shorn of its glory, and its sacredness transferred to the despised Nazarene. To tread under foot the Son of God is to trample with revel rout on the hallowed floor of the holiest place. Further, the Apostle’s former warnings contained no allusion to the covenant. Now he reminds his readers that they have been sanctified—that is, cleansed fromguilt—through the blood of the covenant. Is the cleansing blood itself unclean? Shall we deem the reeking gore of a slain beast or the grey ashes of a burnt heifer holy, and consider the blood of the Christ, Who with an eternal spirit offered Himself without spot to God, unholy and defiling?[223]Moreover, that eternal spirit in the Son of God is a spirit of grace[224]towards men. But His infinite compassion is spurned. And thus the Apostle brings us once more[225]in sight of the hopeless character of cynicism.

Second, the punishment is partly negative. A sacrifice for sins is no more left to men who have spurned the sacrifice of the Son.[226]Here again we notice an advance in the thought. The Apostle told his readers before that it is impossible to renew to repentance those who crucify afresh the Son of God and put Him to an open shame. But the impossibility consists in hardness of heart and spiritual blindness. The result also is subjective,—they cannot repent. He now adds the impossibility of finding another propitiation than the offering of Christ or of finding in His offering a different kind of propitiation, seeing that He is the final revelation of God’s forgiving grace. Then, further, the punishment has a positive side. After hardness of heart comes stinging remorse, arising from a vague,but on that account all the more fearful, expectation of the judgment. The abject terror is amply justified. For the fury[227]of a fire, already kindling around the doomed city, warns the Hebrew backsliders that the Christ so wilfully scoffed at is at the door. Observe the contrast. The law of Moses is on occasion set aside. The matter is almost private. Only two or three persons witnessed it.[228]Its evil influence did not spread, and when the criminal was led out to be stoned to death, they who passed by went their way unheeding. The Christ of God is put to an open shame;[229]the covenant, for ever established on the sure foundation of God’s oath and Christ’s death, and the spirit of all grace that filled the heart of Christ are mocked. Of how much sorer punishment shall Christ at His speedy coming deem the scorner worthy? The answer is left by the Apostle to his readers. They knew with Whom they had to do.[230]It was not with angels, the swift messengers and flaming ministers of His power. It was not with Moses, who himself exceedingly feared and quaked.[231]It was not with the blind pressure of fate. They had to do with the living God Himself directly. He will lay upon them His living hand,—the hand that might and, if they had not spurned it, would have protected and saved. Retribution descends swift andresistless. It can only be likened to a sudden falling into the very hands of a waiting avenger.[232]He will not entrust the work of vengeance to another. No extraneous agent shall come between the smiting hand and the heart that burns with the anger of the sincere against the false, of the compassionate against the pitiless. Does not Scripture teach that the Lord will execute judgment on behalf of His people?[233]If on behalf of His people, will He not enter into judgment for His Son?

From the terrible expectation of future judgment the Apostle turns away, to recall to his readers the grounds of hope supplied by their steadfastness in the past. He has already spoken of their work and the love which they had shown in ministering to the saints.[234]God’s justice would not forget their brotherly kindness. Now, however, His purpose in bidding them remember the former days is something different. He writes to convince them that they needed no other and greater confidence to face the future than had carried them triumphantly through conflicts in days of yore. They had endured sufferings; let them conquer their own indifference and put away their cynicism with the lofty disdain of earnest faith. The courage that could do the former can also do the latter.

From the first break of day in their souls[235]they had felt the confidence of men who walk, not in darkness, not knowing whither they go and fearing to take another step, but in the light, so that they trod firmly and stepped boldly onward. Their confidence was based on conviction and understanding of truth. For that reason it inspired them with the courage of athletes,[236]when they had to endure also the shame of the arena. Made a gazing-stock to a scoffing theatre, they had not turned pale at the roar of the wild beasts. Instead of tamely submitting, they had turned their sufferings into a veritable contest against the world, and maintained the conflict long.[237]Taunted by the spectators, torn by the lions, reproaches and afflictions alike had been ineffectual to break their spirit. When they witnessed the prolonged tortures of their brethren whose Christian life was one martyrdom,[238]they had not shrunk from the like usage. They had pitied the brethren in prisons and visited them. They had taken joyfully the spoiling of their substance, knowing that now they had themselves,[239]as a better and an abiding possession. If they had lost the world, they had gained for themselves their souls.[240]As trueathletes, therefore, let them not throw away[241]their sword, which is no other than their old, undaunted confidence. There was none like that sword. Their victory was assured. Their reward would be, not the plaudits of the fickle onlookers, but the fulfilment of God’s promise to Abraham. They had need of endurance, because in enduring they were doing the will of God. But the Deliverer would be with them in a twinkling.[242]He had delayed His chariot wheels, but He would delay no more. Hear ye not His voice? It is He that speaks in the words of the prophet, “Those whom I deny will perish out of the way. But I have My righteous ones[243]here and there, unseen by the world, and out of their faith will be wrought for them eternal life. But let even Mine own beware of lowering sail. My soul will have no delight even in him if he draws back.”

The Apostle reflects on the words of Christ in the prophecy of Habakkuk. But he has an assured hope that he and his readers would repudiate the thought of drawing back. They were men of faith, bent on winning[244]the prize of the high calling of God in Christ Jesus; and the prize would be their own souls. May we not conjecture that the Apostle’s fervid appeal prevailed with the Christians within the doomed city“to break the last bands of patriotism and superstition which attached them to the Temple and the altar, and proclaim themselves missionaries of the new faith, without a backward glance of lingering reminiscence”?[245]

FOOTNOTES:[211]Chaps. ii. 1–5; iii. 1, 6; iv. 11, 16; vi.[212]Chap. x. 19.[213]μετὰ ἀληθινῆς καρδίας(x. 22).[214]μέγαν(x. 21).[215]ἀπὸ συνειδήσεως πονηρᾶς(x. 22).[216]Lev. viii. 6, 30.[217]Eph. v. 26.[218]Chap. iii. 1.[219]εἰς παροξυσμόν(x. 24).[220]ἔθος(x. 25).[221]Matt. xxiv. 27.[222]ἑκουσίως(x. 26).[223]Chap. x. 29.[224]πνεῦμα τῆς χάριτος.[225]See chap. vi. 6.[226]Chap. x. 26.[227]ζῆλος(x. 27).[228]Chap. x. 28.[229]παραδειγματίζοντας(vi. 6).[230]Chap. iii. 12.[231]Chap. xii. 21.[232]ἐμπεσεῖν.[233]Deut. xxxii. 36.[234]Chap. vi. 10.[235]φωτισθέντες(x. 32).[236]ἄθλησιν.[237]πολλήν.[238]οὕτως ἀναστρεφομένων(x. 33).[239]Readingἑαυτούς(x. 34).[240]εἰς περιποίησιν(x. 39).[241]μὴ ἀποβάλητε.[242]μικρὸν ὅσον ὅσον(x. 37).[243]Readingμου(x. 38).[244]περιποίησιν(x. 39).[245]Dean Merivale,Romans under the Empire, chap. lix.

[211]Chaps. ii. 1–5; iii. 1, 6; iv. 11, 16; vi.

[212]Chap. x. 19.

[213]μετὰ ἀληθινῆς καρδίας(x. 22).

[214]μέγαν(x. 21).

[215]ἀπὸ συνειδήσεως πονηρᾶς(x. 22).

[216]Lev. viii. 6, 30.

[217]Eph. v. 26.

[218]Chap. iii. 1.

[219]εἰς παροξυσμόν(x. 24).

[220]ἔθος(x. 25).

[221]Matt. xxiv. 27.

[222]ἑκουσίως(x. 26).

[223]Chap. x. 29.

[224]πνεῦμα τῆς χάριτος.

[225]See chap. vi. 6.

[226]Chap. x. 26.

[227]ζῆλος(x. 27).

[228]Chap. x. 28.

[229]παραδειγματίζοντας(vi. 6).

[230]Chap. iii. 12.

[231]Chap. xii. 21.

[232]ἐμπεσεῖν.

[233]Deut. xxxii. 36.

[234]Chap. vi. 10.

[235]φωτισθέντες(x. 32).

[236]ἄθλησιν.

[237]πολλήν.

[238]οὕτως ἀναστρεφομένων(x. 33).

[239]Readingἑαυτούς(x. 34).

[240]εἰς περιποίησιν(x. 39).

[241]μὴ ἀποβάλητε.

[242]μικρὸν ὅσον ὅσον(x. 37).

[243]Readingμου(x. 38).

[244]περιποίησιν(x. 39).

[245]Dean Merivale,Romans under the Empire, chap. lix.

“Now faith is the assurance of things hoped for, the proving of things not seen. For therein the elders had witness borne to them. By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear.”—Heb.xi. 1–3 (R.V.).

It is often said that one of the greatest difficulties in the Epistle to the Hebrews is to discover any real connection of ideas between the author’s general purpose in the previous discussion and the splendid record of faith in the eleventh chapter. The rhetorical connection is easy to trace. His utterances throughout have been incentives to confidence. “Let us hold fast our confession.” “Let us draw near with boldness unto the throne of grace.” “Show diligence unto the full assurance of hope.” “Cast not away your boldness.” Any of these exhortations would sufficiently describe the Apostle’s practical aim from the beginning of the Epistle. But he has just cited the words of Habakkuk, and the prophet speaks of faith. How, then, does the prophet’s declaration that the righteous man of God will escape death by his faith bear on the Apostle’s arguments or help his strong appeals? The first verse of the eleventh chapter is the reply. Faithisassurance, with emphasis on the verb.

But this is only a rhetorical connection, or at best a justification of the use the author has made of the prophet’s words. Indeed, he has already in several places identified confidence with faith, and the opposite of confidence with unbelief. “Take heed lest there be in any one of you an evil heart of unbelief; ... for we are become partakers of Christ if we hold fast the beginning of our confidence firm unto the end.”[246]“They could not enter in because of unbelief; ... let us therefore give diligence to enter into that rest, that no man fall after the same example of disobedience.”[247]“Be not sluggish, but imitators of them who through faith and patience inherit the promises.”[248]“Having therefore boldness to enter into the holy place, ... let us draw near with a true heart in fulness of faith.”[249]

Why, therefore, does the author formally state that faith is confidence? The difficulty is a real one. We must suppose that, when this Epistle was written, the word “faith” was already a well-known and almost technical term among Christians. We infer as much as this also from St. James’s careful and stringent correction of abuses in the application of the word. It is unnecessary to say who was the first to perceive the vital importance of faith in the life and theologyof Christianity. But in the preaching of St. Paul faith is trust in a personal Saviour, and trust is the condition and instrument of salvation. Faith, thus represented, is the opposite of works. Such a doctrine was liable to abuse, and has been abused to the utter subversion of morality on the one hand and to the extinction of all unselfish greatness of soul on the other. Not, most certainly, that St. Paul himself was one-sided in teaching or in character. To him Christ is a heavenly ideal: “The Lord is the Spirit;” and to him the believer is the spiritual man, who has the moral intellect of Christ.[250]But it must be confessed—and the history of the Church abundantly proves the truth of the statement—that the good news of eternal salvation on the sole condition of trust in Christ is one of the easiest of all true doctrines to be fatally abused. The Epistle of St. James and the Epistle to the Hebrews seem to have been written to meet this danger. The former represents faith as the inner life of the spirit, the fountain of all active goodness. “Faith, if it have not works, is dead in itself. Yea, a man will say, Thou hast faith, and I have works; show me thy faith apart from thy works, and I by my works will show thee my faith.”[251]St. James contends against the earliest phases of Antinomianism. He reconciles faithand morality, and maintains that the highest morality springs out of faith. The writer of the Epistle to the Hebrews contends against legalism,—the proud, self-satisfied, indifferent, hard, slothful, contemptuous, cynical spirit, which is quite as truly and as often an abuse of the doctrine of salvation through faith. It is the terrible plague of those Churches which have never risen above individualism. When men are told that the whole of religion consists in securing the soul’s eternal safety, and that this salvation is made sure once for all by a moment’s trust in Christ, their after-life will harden into a worldliness, not gross and sensual, but pitiless and deadening. They will put on the garb of religious decorum; but the inner life will be eaten by the canker of covetousness and self-righteous pride. These are the men described in the sixth chapter of our Epistle, who have, after a fashion, repented and believed, but whose religion has no recuperative power, let alone the growth and richness of deep vitality.

Our author addresses men whose spiritual life was thus imperilled. Their condition is not that of the heathen world in its agony of despair. He does not call his readers, in the words of St. Paul to the jailer at Philippi, to trust themselves into the hands of the Lord Jesus Christ, that they may be saved. Yet he too insists on faith. He is anxious to show them thathe is not preaching another gospel, but unfolding the meaning of the same conception of faith, which is the central principle of the Gospel revealed at the first by Christ to their fathers, and applied to the wants of the heathen by the Apostle of the Gentiles.

If so, it goes without saying that the writer does not intend to give a scholastic definition of faith. The New Testament is not the book in which to seek formal definitions. For his present purpose we require only to know that, whatever else faith includes, confidence in reference to the objects of our hope must find a place in it. Faith bridges over the chasm between hope and the things hoped for. It saves us from building castles in the air or living in a fool’s paradise. The phantoms of worldliness and the phantoms of religion (for they too exist) will not deceive us. In the course of his discussion in the Epistle the author has used three different words to set forth various sides of the same feeling of confidence. One refers to the freedom and boldness with which the confidence felt manifests its presence in words and action.[252]Another signifies the fulness of conviction with which the mind when confident is saturated.[253]The third word, which we have in the present passage, describes confidence as a reality, resting on an unshaken foundation, andcontrasted with illusions.[254]He has urged Christians to boldness of action and fulness of conviction. Now he adds that faith is that boldness and that wealth of certitude in so far as they rest upon reality and truth.

We can now in some measure estimate the value of the Apostle’s description of faith as an assurance concerning things hoped for, and apply it to give force to the exhortations of the Epistle. The evil heart of unbelief is the moral corruption of the man whose soul is steeped in sensual imaginations and never realises the things of the Spirit. They who came out of Egypt by Moses could not enter into rest because they did not descry, beyond the earthly Canaan, the rest of the spirit in God. Others inherit the promises, because on earth they lifted their hearts to the heavenly country. In short, the Apostle now tells his readers that the true source of Christian constancy and boldness is the realisation of the unseen world.

But faith is this assurance concerning things hoped for because it is a proof[255]of their existence, and of the existence of the unseen generally. The latter part of the verse is the broad foundation on which faith rests in all the rich variety of its meanings and practical applications. Here St. Paul, St. James, and the writer of the Epistle to the Hebrews meet in the unity of theirconception. Whether men trust unto salvation, or develop their inner spiritual life, or enter into communion with God and lift the weapon of unflinching boldness in the Christian warfare, trust, character, confidence, all three derive their being and vitality from faith, as it demonstrates the existence of the unseen.

The Apostle’s language is a seeming contradiction. Proof is usually supposed to dispense with faith and compel us to accept the inference drawn. He intentionally describes faith as occupying in reference to spiritual realities the place of demonstration. Faith in the unseen is itself a proof that the unseen world exists. It is so in two ways.

First, we trust our own moral instincts. Malebranche observes that our passions justify themselves. How much more is this true of intellect and conscience! In like manner, some men have firm confidence in a world of spiritual realities, which eye has not seen. This confidence is itself a proof to them. How do I know that I know? It is a philosopher’s enigma. For us it may be sufficient to say that to know and to know that we know are one and the same act. How do we justify our faith in the unseen? The answer is similar. It is the same thing to trust and to trust our trust. Scepticism wins a cheap victory when it arraigns faith as a culprit caught in the very act of stealing the forbidden fruit of paradise. But when,like a guilty thing, faith blushes for its want of logic, its only refuge is to look in the face of the unseen Father. He who has most faith in his own spiritual instincts will have the strongest faith in God. To trust God is to trust ourselves. To doubt ourselves is to doubt God. We must add that there is a sense in which trust in God means distrust of self.

Second, faith fastens directly on God Himself. We believe in God because we impose implicit confidence in our own moral nature. With equal truth we may also say that we believe all else because we believe in God. Faith in God Himself immediately and personally is the proof that the promises are true, that our life on earth is linked to a life above, that patient well-doing will have its reward, that no good deed can be in vain, and ten thousand other thoughts and hopes that sustain the drooping spirit in hours of conflict. It may well happen that some of these truths are legitimate inferences from premises, or it may be that a calculation of probabilities is in favour of their truth. But faith trusts itself upon them because they are worthy of God. Sometimes the silence of God is enough, if an aspiration of the soul is felt to be such that it became Him to implant it and will be glorious in Him to reward the heaven-sent desire.

An instance of faith as a proof of the unseen is givenby our author in the third verse. We may paraphrase it thus: “By faith we know that the ages have been constructed by the word of God, and that even to this point of assurance: that the visible universe as a whole came not into being out of things that do appear.”

The author began in the previous verse to unroll his magnificent record of the elders. But from the beginning men found themselves in the presence of a mystery of the past before they received any promise as to the future. It is the mystery of creation. It has pressed heavily on men in all ages. The Apostle himself has felt its power, and speaks of it as a question which his readers and himself have faced. How do we know that the development of the ages had a beginning? If it had a beginning, how did it begin? The Apostle replies that we know it by faith. The revelation which we have received from God addresses itself to our moral perception and our confidence in God’s moral nature. We have been taught that “in the beginning God created the heaven and the earth,” and that “God said, Let there be light.”[256]Faith demands this revelation. Is faith trust? That trust in God is our proof that the framework of the world was put together by His creative wisdom and power. Is faith the inner life of righteousness? Morality requires that our ownconsciousness of personality and freedom should be derived from a Divine personality as the Originator of all things. Is faith communion with God? Those who pray know that prayer is an absolute necessity of their spiritual nature, and prayer lifts its voice to a living Father. Faith demonstrates to him who has it, though not to others, that the universe has come to its present form, not by an eternal evolution of matter, but by the action of God’s creative energy.

The somewhat peculiar form of the clause seems certainly to suggest that the Apostle ascribes the origin of the universe, not only to a personal Creator, but to that personal Creator acting through the ideas of His own mind. “The visible came into being, not out of things that appear.” We catch ourselves waiting till he finishes the sentence with the words, “but out of things that do not appear.” Most expositors fight shy of the inference and explain it away by alleging that the negative has been misplaced.[257]But is it not true that the universe is the manifestation of thought in the unity of the Divine purpose? This is the very notion required to complete the Apostle’s statement concerning faith as a proof. If faith demonstrates, it acts on principles. If God is personal, those principles are ideas, thoughts, purposes, of the Divine mind.

So long, therefore, as our spiritual nature can trust, can unfold a morality, can pray, the simple soul need not much bewail its want of logic and its loss of arguments. If the famous ontological argument for the being of God has been refuted, we shall not, on that account, tremble for the ark. We shall not lament though the argument from the watch has proved treacherous. Our God is not a mere infinite mechanician. Indeed, such a phrase is a contradiction in terms. A mechanician must be finite. He contrives, and as the result produces, not what is absolutely best, but what is the best possible under the circumstances and with the materials at his disposal. But if we have lost the mechanician, we have not lost the God that thinks. We have gained the perfectly righteous and perfectly good. His thoughts have manifested themselves in nature, in human freedom, in the incarnation of His Son, in the redemption of sinners. But the intellect that knows these things is the good heart of faith.

Back to Index Next