Commentary on Hebrews 12:1-2
AW Pink (1886-1952)
Copyright: Public Domain
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The Demands of Faith
Our present verse is a call to constancy in the Christian profession; it is an exhortation unto steadfastness in the Christian life; it is a pressing appeal for making personal holiness our supreme business and quest. In substance our text is parallel with such verses as Matthew 16:24, Romans 6:13, 2 Corinthians 7:1, Philippians 3:12-14, Titus 2:12, 1 Peter 2:9-12. This summarization of the Christian’s twofold duty is given again and again in the Scriptures: the duty of mortification and of vivification, the putting off of the “old man” and the putting on of the “new man” (Eph. 4:22-24). Analyzing the particular terms of our text, we find there is, first, the duty enjoined: to “run the race that is set before us.” Second, the obstacles to be overcome: “lay aside every weight” etc. Third, the essential grace which is requisite thereto: “patience.” Fourth, the encouragement given: the “great cloud of witnesses.”
The opening “Wherefore” in our text looks back to Hebrews 10:35, 36, where the apostle had urged, “Cast not away therefore your confidence, which hath great recompense of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise.” That exhortation had been followed by a lengthy proof of the efficacy of persevering faith to enable its possessors to do whatever God commands, however difficult; to endure whatever God appoints, however severe; to obtain what He promises, however seemingly unattainable. All of this had been copiously illustrated in chapter 11, by a review of the history of God’s people in the past, who had exemplified so strikingly and so blessedly the nature, the trails, and the triumphs of a spiritual faith. Having affirmed the unity of the family of God, the oneness of the O. T. and N. T. saints, assuring the latter that God has provided some better thing for us, the apostle now repeats the exhortation unto steadfast perseverance in the path of faith and obedience.
“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us.” Here the apostle applies the various illustrations given in the preceding chapter, making use of them as a grand motive to perseverance in the Christian faith and state. “If all the saints of God lived, suffered, endured, and conquered by faith, shall not we also? If the saints who lived before the Incarnation, before the redemption was accomplished, before the High Priest entered the heavenly sanctuary, trusted in the midst of discouragements and trials, how much more aught we who know the name of Jesus, who have received the beginning, the installment of the great Messianic promise?” (Adolph Saphir). Herein we are shown that only then do we read the O. T. narratives unto profit when we draw from them incentives to practical godliness.
In Hebrews 11 we have had described at length many aspects and characteristics of the life of faith. There we saw that a life of faith is an intensely practical thing, consisting of very much more than day-dreaming, or being regaled with joyous emotions, or even resting in orthodox views of the truth. By faith Noah built an ark, Abraham separated from his idolatrous neighbors and gained a rich inheritance, Moses forsook Egypt and became leader of Israel’s hosts. By faith the Red Sea was crossed, Jericho captured, Goliath slain, the mouths of lions were closed, the violence of fire was quenched. A spiritual faith, then, is not a passive thing, but an active, energetic, vigorous, and fruitful one. The same line of thought is continued in the passage which is now before us, the same branch of truth is there in view again, only under a figure—a figure very emphatic and graphic.
“Let us run with patience the race that is set before us.” Here the Christian is likened unto an athlete, and his life unto the running of a race. This is one of a number of figures used in the N.T. to describe the Christian life. Believers are likened to shining lights, branches of the vine, soldiers, strangers and pilgrims: the last-mentioned more closely resembling the figure employed in our text, but with this difference: travelers may rest for awhile, and refresh themselves, but the racer must continue running or he ceases to be a “racer.” The figure of the race occurs frequently, both in the O. T. and N. T.: Psalm 119:32, Song of Solomon 1:4, 1 Corinthians 9:24, Philippians 3:14, 2 Timothy 4:7. Very solemn is that word in Galatians 5:7, “ye did run well”: the Lord, in His mercy, grant that that may never be said of writer or reader.
The principal thoughts suggested by the figure of the “race” are rigorous self-denial and discipline, vigorous exertion, persevering endurance. The Christian life is not a thing of passive luxuriation, but of active “fighting the good fight of faith!” The Christian is not called to lie down on flowery beds of ease, but to run a race, and athletics are strenuous, demanding self-sacrifice, hard training, the putting forth of every ounce of energy possessed. I am afraid that in this work-hating and pleasure-loving age, we do not keep this aspect of the truth sufficiently before us: we take things too placidly and lazily. The charge which God brought against Israel of old applies very largely to Christendom today: “Woe to them that are at ease in Zion” (Amos 6:1): to be “at ease” is the very opposite of “running the race.”
The “race” is that life of faith and obedience, that pursuit of personal holiness, to which the Christian is called by God. Turning from sin and the world in penitence and trust to Christ is not the finishing-post, but only the starting-point. The Christian race begins at the new birth, and ends not till we are summoned to leave this world. The prize to be run for is heavenly glory. The ground to be covered is our journey through this life. The track itself is “set before us”: marked out in the Word. The rules to be observed, the path which is to be traversed, the difficulties to be overcome, the dangers to be avoided, the source and secret of the needed strength, are all plainly revealed in the holy Scriptures. If we lose, the blame is entirely ours; if we succeed, the glory belongs to God alone.
The prime thought suggested in the figure of running the race set before us is not that of speed, but of self-discipline, whole-hearted endeavor, the calling into action of every spiritual faculty possessed by the new man. In his helpful commentary, J. Brown pointed out that a race is vigorous exercise. Christianity consists not in abstract speculations, enthusiastic feelings, or specious talk, but in directing all our energies into holy actions. It is a laborious exertion: the flesh, the world, the devil are like a fierce gale blowing against us, and only intense effort can overcome them. It is a regulated exertion: to run around in a circle is strenuous activity, but it will not bring us to the goal; we must follow strictly the prescribed course. It is progressive exertion: there is to be a growth in grace, an adding to faith of virtue, etc. (2 Pet. 1:5-7), a reaching forth unto those things which are before.
“Let us run with patience the race that is set before us.” We only “run” when we are very anxious to get to a certain place, when there is some attraction stimulating us. That word “run” then presupposes the heart eagerly set upon the goal. That “goal” is complete deliverance from the power of indwelling sin, perfect conformity to the lovely image of Christ, entrance into the promised rest and bliss on High. It is only as that is kept steadily in view, only as faith and hope are in real and daily exercise, that we shall progress along the path of obedience. To look back will cause us to halt or stumble; to look down at the roughness and difficulties of the way will discourage and produce slackening, but to keep the prize in view will nerve to steady endeavor. It was thus our great Exemplar ran: “Who for the JOY that was set before Him” (verse 2).
But let us now consider, secondly, the means prescribed: “let us lay aside every weight, and the sin which doth so easily beset us.” That might be tersely expressed in several different forms: let us relinquish those things which would impede our spiritual progress; let us endeavor with might and main to overcome every hindering obstacle; let us attend diligently unto the way or method which will enable us to make the best speed. While sitting at our ease we are hardly conscious of the weight of our clothes, the articles held in our hands, or the cumbersome objects we may have in our pockets. But let us be aroused by the howlings of fierce animals, let us be pursued by hungry wolves, and methinks that none of us would have much difficulty in understanding the meaning of those words “let us lay aside every weight!”
“Let us lay aside every weight, and the sin which doth so easily beset us.” While no doubt each of these expressions has a definite and separate force, yet we are satisfied that a certain school of writers err in drawing too sharp and broad a line of distinction between them, for a careful examination of their contentions will show that the very things they consider to be merely “weights,” are, in reality, sins. The fact is that in most quarters there has been, for many years past, a deplorable lowering of the standard of Divine holiness, and numerous infractions of God’s righteous law have been wrongly termed “failures,” “mistakes,” and “minor blemishes,” etc. Anything which minimizes the reality and enormity of sin is to be steadfastly resisted; anything which tends to excuse human “weaknesses” is to be rejected; anything which reduces that standard of absolute perfection which God requires us to constantly aim at—every missing of which is a sin—is to be shunned.
“Let us lay aside every weight, and the sin which doth so easily beset us” is parallel with, “If any man will come after Me, let him deny himself, and take up his cross” (Matthew 16:24), and “let us cleanse ourselves from all filthiness of the flesh and of the spirit” (2 Cor. 7:1). In other words, this dehortation is a calling upon the Christian to “mortify the deeds of the body” (Rom. 8:13), to “abstain from fleshly lusts which war against the soul” (1 Pet. 2:11). There are two things which racers discard: all unnecessary burdens, and long flowing garments which would entangle them. Probably there is a reference to both of these in our text: the former being considered under “weights,” or those things we voluntarily encumber ourselves with, but which should be dropped; the latter, “the sin which doth so easily beset us” referring to inward depravity.
“Let us lay aside every weight” is a call to the sedulous and daily mortification of our hearts to all that would mar communion with Christ: it is parallel with “denying ungodliness and worldly lusts” (Titus 2:12). Everything which requires us to take time and strength away from God-appointed duties, everything which tends to bind the mind to earthly things and hinders our affections from being set upon things above, is to be cheerfully relinquished for Christ’s sake. Everything which impedes my progress in running the race which God has set before me is to be dropped. But let it be carefully recognized that our text makes no reference to the dropping of duties which we have no right to lay aside. The performing of real and legitimate duty is never a hindrance to the spiritual life, though from a wrong attitude of mind and the allowance of the spirit of discontent, they often become so.
Many make a great mistake in entertaining the thought that their spiritual life is being much hindered by the very things which should, by Divine grace, be a real help to them. Opposition in the home from ungodly relatives, trials in connection with their daily work, the immediate presence of the wicked in the shop or office, are a real trial (and God intends they should be—to remind us we are still in a world which lieth in the Wicked one, to exercise our graces, to prove the sufficiency of His strength), but they need not be hindrances or “weights.” Many erroneously suppose they would make much more progress spiritually if only their “circumstances” were altered. This is a serious mistake, and a murmuring against God’s providential dealings with us. He shapes our “circumstances” as a helpful discipline to the soul, and only as we learn to rise above “circumstances,” and walk with God in them, are we “running the race that is set before us.” The person is the same no matter what “circumstances” he may be in!
While the “weights” in our text have no reference to those duties which God requires us to discharge—for He never calls us to any thing which would draw us away from communion with Himself; yet they do apply in a very real sense unto a multitude of cares which many of God’s people impose upon themselves—cares which are a grievous drag upon the soul. The artificial state in which many people now live, which custom, society, the world, imposes, does indeed bind many heavy burdens on the backs of their silly victims. If we accept that scale of “duties” which the fashion of this world imposes, we shall find them “weights” which seriously impede our spiritual progress: spending valuable time in reading newspapers and other secular literature in order to “keep up with the times,” exchanging “social calls” with worldlings, spending money on all sorts of unnecessary things so as to be abreast of our neighbors, are “weights” burdening many, and those “weights” are sins.
By “weights,” then, may be understood every form of intemperance or the immoderate and hurtful use made of any of those things which God has given us “richly to enjoy” (1 Tim. 6:17). Yes, to “enjoy” be it noted, and not only to use. The Creator has placed many things in this world—like the beautiful flowers and the singing birds—for our pleasure, as well as for the bare supply of our bodily needs. This should be borne in mind, for there is a danger here, as every where, of lopsidedness. We are well aware that in this age of fleshly indulgence the majority are greatly in danger of erring on the side of laxity, yet in avoiding this sin, others are in danger of swinging to the other extreme and being “righteous over much” (Ecclesiastes 7:16), adopting a form of monastic austerity, totally abstaining from things which Scripture in nowise prohibits.
Each Christian has to decide for himself, by an honest searching of Scripture and an earnest seeking of wisdom from God, what are “weights” which hinder him. While on the one hand it is wrong to assume an haughty and independent attitude, refusing to weigh in the balances of the sanctuary the conscientious scruples and prejudices of fellow-Christians; on the other hand it is equally wrong to suffer any to lord it over our consciences, and deprive us of our Christian liberty. “Let every man be fully persuaded in his own mind.” It is not the lawful use of God’s creatures, but the intemperate abuse of them which Scripture condemns. More die from over eating than over drinking. Some constitutions are injured as much by coffee as by whiskey. Some are undermining their health by a constant round of exertions; others enervate themselves by spending too much time in bed.
The Greek word for “weights” is “tumor or swelling,” so that an excresence, a superfluity, is what is in view. A “weight” is something which we are at liberty to cast aside, but which instead we choose to retain. It is anything which retards our progress, anything which unfits us for the discharge of our God-assigned duties, anything which dulls the conscience, blunts the edge of our spiritual appetite, or chokes the spirit of prayer. The “cares of this world” weigh down the soul just as effectually as does a greedy grasping after the things of earth. The allowance of the spirit of envy will be as injurious spiritually as would an attendance at the movies. Fellowshipping at a Christ-dishonoring “church” quenches that Spirit as quickly as would seeking diversion at the dance hall. The habit of gossiping may do more damage to the Spiritual life than the excessive smoking of tobacco.
One of the best indications that I have entered the race is the discovery that certain things, which previously never exercised my conscience, are a hindrance to me; and the further I “run,” the more conscious shall I be of the “weights”; and the more determined I am, by God’s grace, to reach the winning post, the more readily shall I drop them. So many professing Christians never seem to have any “weights,” and we never see them drop anything. Ah, the fact is, they have never entered the race. O to be able to say with Paul, “I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord” (Phil. 3:8). When this is true of us, we shall not find it difficult, but rather easy to obey that injunction, “Go from the presence of a foolish man (or woman) when thou perceivest not in him the lips of knowledge” (Prov. 14:7); and so with many other scriptural exhortations.
“And the sin which doth so easily beset (Greek “encompass”) us.” As we have already pointed out, the writer regards the “weights” as external temptations which have to be resisted, evil habits which are to be dropped; and “the sin” as referring to indwelling corruption, with a special reference (as the whole context suggests) to the workings of unbelief: compare Hebrews 3:13. It is true that each of us has some special form of sin to which we are most prone, and that he is more sorely tempted from one direction than another; but we think it is very clear from all which precedes our text that what the apostle has particularly in mind here is that which most seeks to hinder the exercise of faith. Let the reader ponder John 16:8, 9.
“This is confirmed by the experience of all who have been exercised in this case, who have met with great difficulties in, and have been called to suffer for, the profession of the Gospel. Ask of them what they have found in such cases to be their most dangerous enemy; what hath had the most easy and frequent access unto their minds, to disturb and dishearten them, of the power thereof they have been most afraid; they will all answer with one voice, it is the evil of their own unbelieving hearts. This hath continually attempted to entangle them, to betray them, in taking part with all outward temptations. When this is conquered, all things are plain and easy unto them. It may be some of them have had their particular temptations which they may reflect upon; but any other evil by sin, which is common unto them all, as this is, they can fix on none” (John Owen).
But how is the Christian to “lay aside” indwelling sin and its particular workings of unbelief? This injunction is parallel with Ephesians 4:22, “That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts.” And how is that to be done? By heeding the exhortation of Romans 6:11, 12, “Reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.” In other words, by faith’s recognition of my legal oneness with Christ, and by drawing from His fullness. Indwelling sin is to be “laid aside” by daily mortification (Rom. 8:13), by seeking grace to resist its solicitations (Titus 2:11, 12), by repenting, confessing, and forsaking the effects of its activities (Prov. 28:13), by diligently using the means which God has provided for holy living (Gal. 5:16).
“Run with patience the race that is set before us.” Perseverance or endurance is the prime prerequisite for the discharge of this duty. The good-ground hearer brought forth fruit “with patience” (Luke 8:15). We are bidden to be “followers of those who through faith and patience inherit the promises” (Heb. 6:12). The “race” appointed is a lengthy one, for it extends throughout the whole of our earthly pilgrimage. The course is narrow, and to the flesh, rough. The racer often becomes disheartened by the difficulties encountered. But “Let us not be weary in well doing, for in due season we shall reap, if we faint not” (Gal. 6:9).
But how is this needed “patience” to be acquired? A twofold answer is given, the second part of which will be before us in the next article. First, by heeding the encouragement which is here set before us: “Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside… let us run.” The reference is to the heroes of faith mentioned in the previous chapter: they compose a testimony for God, and speak unto future generations to be constant as they were. They witness to how noble a thing life may be when it is lived by faith. They witness to the faithfulness of God who sustained them, and enabled them to triumph over their foes, and overcome their difficulties. In likening these numerous witnesses unto a “cloud” there is no doubt a reference unto the Cloud which guided Israel in the wilderness: they followed it all the way to Canaan! So must we follow the noble example of the O.T. saints in their faith, obedience, and perseverance.
“Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us.” This is mentioned as an incentive, to console and assure us we are not alone. As we look around at the empty profession on every side, and behold the looseness and laxity of so many who bear the name of Christ, Satan seeks to make us believe that we are wrong, too “strict,” and rebukes us for our “singularity.” No doubt he employed the same tactics with Noah, with Abraham, with Moses; but they heeded him not. Nor should we. We are not “singular”: if faithful to Christ we are following “the footsteps of the flock” (Song 1:8). Others before us have trod the same path, met with the same hindrances, fought the same fight. They persevered, conquered, and won the crown: then “let us run.” That is the thought and force of the opening words of our text.
“We who have still to walk in the narrow path which alone leads to glory are encouraged and instructed by the cloud of witnesses, the innumerable company of saints, who testified amid the most varied circumstances of suffering and temptation, that the just live by faith, and that faith is the victory which overcometh the world. The memory of those children of God, whose lives are recorded for our learning and consolation, animates us, and we feel upheld as it were by their sympathy and by the consciousness, that although few and weak, strangers and pilgrims on earth, we belong to a great and mighty, nay, a victorious army, part of which has already entered into the land of peace” (Adolph Saphir).
The Object of Faith
The verse which is now to engage our attention continues and completes the important exhortation found in the one which was before us in the last article. The two verses are so closely related that only the requirements of space obliged us to separate them. The latter supplies such a blessed sequel to the former that it will be necessary to present a summary of our comments thereon. We saw that the Christian life, the life of faith and obedience, is presented under the figure of a “race,” which denotes that so far from its being a thing of dreamy contemplation or abstract speculation, it is one of activity, exertion, and progressive motion, for faith without works is dead. But the “race” speaks not only of activity, but of regulated activity, following the course which is “set before us.” Many professing Christians are engaged in multitudinous efforts which God has never bidden them undertake: that is like running round and round in a circle. To follow the appointed track means that our energies be directed by the precepts of Holy Writ.
The order presented in Hebrews 12:1 is the negative before the positive: there must be the “laying aside” of hindering weights, before we can “run” the race set before us. This order is fundamental, and is emphasized all through Scripture. There must be a turning from the world, before there can be a real turning unto the Lord (Isa. 55:7); self must be denied before Christ can be followed (Matthew 16:24). There must be a putting off the old man, before there can be any true putting on of the new man (Eph. 4:22-24). There has to be a “denying ungodliness and worldly lusts,” before we can “live soberly, righteously and godly in this present world” (Titus 3:12). There has to be a “cleansing of ourselves from all filthiness of the flesh and spirit,” before there can be any “perfecting holiness in the fear of God” (2 Cor. 7:1). We must “be not conformed to this world,” before we can be “transformed by the renewing of our mind,” so that we may “prove what is that good and acceptable and perfect will of God” (Rom. 12:2, 3).
Before the plants and flowers will flourish in the garden weeds must be rooted up, otherwise all the labors of the gardener will come to naught. As the Lord Jesus taught so plainly in the Parable of the Sower, where the “thorns” are permitted to thrive, the good Seed, the Word, is “choked” (Matthew 13:22); and it is very searching and solemn to note, by a careful comparison of the three records of it, that Christ interpreted this figure of the “thorns” more fully than any other single detail. He defined those choking “thorns” as “the cares of this life and the deceitfulness of riches,” “the lust of other things and pleasures of this life.” If those things fill and rule our hearts, our relish for spiritual things will be quenched, our strength to perform Christian duties will be sapped, our lives will be fruitless, and we shall be merely cumberers of the ground—the garden of our souls being filled with briars and weeds.
Hence it is that the first call in Hebrews 12:1 is “let us lay aside every weight.” “Inordinate care for the present life, and fondness for it, is a dead weight for the soul, that pulls it down when it should ascend upwards and pulls it back when it should press forwards” (Matthew Henry). It is the practical duty of mortification which is here inculcated, the abstaining from those fleshly lusts “which war against the soul” (1 Pet. 2:11). The racer must be as lightly clad as possible if he is to run swiftly: all that would cumber and impede him must be relinquished. Undue concern over temporal affairs, inordinate affection for the things of this life, the intemperate use of any material blessings, undue familiarity with the ungodly, are “weights” which prevent progress in godliness. A bag of gold would be as great a handicap to a runner as a bag of lead!
It is to be carefully noted that the laying aside of “every weight” precedes “and the sin which does so easily beset us”, which has reference to indwelling corruption. Each Christian imagines that he is very anxious to be completely delivered from the power of indwelling sin: ah, but our hearts are very deceitful, and ever causing us to think more highly of ourselves than we ought to think. A criterion is given in this passage by which we may gauge the sincerity of our desires: our longing to be delivered from indwelling evil is to be measured by our willingness and readiness to lay aside the “weights.” I may think I am earnestly desirous of having a beautiful garden, and may go to much expense and trouble in purchasing and planting some lovely flowers; but if I am too careless and lazy to diligently fight the weeds, what is my desire worth? So, if I disregard that word “make not provision for the flesh unto the lusts thereof” (Rom. 13:14), how sincere is my desire to be delivered from “the flesh!”
“And let us run with patience the race that is set before us.” For this two things are needed: speed and strength—”rejoiceth as a strong man to run a race” (Ps. 19:5): the one being opposed to sloth and negligence, the other to weakness. These are the prime requisites: strength in grace, diligence in exercise. Speed is included in the word “run”, but how is the strength to be obtained? This “race” calls for both the doing and suffering for Christ, the pressing forward toward the mark set before us, the progressing from one degree of strength to another, the putting forth of our utmost efforts, the enduring unto the end. Ah, who is sufficient for such a task? First, we are reminded of those who have preceded us, many, a “great cloud”: and their faith is recorded for our instruction, their victory for our encouragement. Yet that is not sufficient: their cases afford us a motive, but they do not supply the needed power. Hence, we are next told:
“Looking unto Jesus the Author and Finisher of our faith; who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (verse 2). “The cloud of witnesses is not the object on which our heart is fixed. They testify of faith, and we cherish their memory with gratitude, and walk with a firmer step because of the music of their lives. Our eye, however, is fixed, not on many, but on One; not on the army, but the Leader; not on the servants, but the Lord. We see Jesus only, and from Him we derive our true strength, even as He is our light of life” (Adolph Saphir). In all things Christ has the pre-eminence: He is placed here not among the other “racers,” but as One who, instead of exemplifying certain characteristics of faith, as they did, is the “Author and Finisher” of faith in His own person.
Our text presents the Lord as the supreme Example for racers, as well as the great Object of their faith, though this is somewhat obscured by the rendering of the A.V. Our text is not referring to Christ begetting faith in His people and sustaining it to the end, though that is a truth plainly enough taught elsewhere. Instead, He is here viewed as the One, who Himself began and completed the whole course of faith, so as to be Himself the one perfect example and witness of what faith is. It was because of “the joy set before Him”—steadily and trustfully held in view—that He ran His race. His “enduring of the cross” was the completest trial and most perfect exemplification of faith. In consequence, He is now seated at the right hand of God, as both the Pattern and Object of faith, and His promise is “to him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne” (Rev. 3:21).
It is to be duly noted that the little word “our” is a supplement, being supplied by the translators: it may without detriment, and with some advantage, be omitted. The Greek word for “Author” does not mean so much one who “causes” or “originates,” as one who “takes the lead.” The same word is rendered “Captain of our salvation” in Hebrews 2:10, and in Acts 3:15, the “Prince of life.” There its obvious meaning is Leader or Chief, one going in advance of those who follow. The Savior is here represented as the Leader of all the long procession of those who had lived by faith, as the great Pattern for us to imitate. Confirmation of this is found in the Spirit’s use of the personal name “Jesus” here, rather than His title of office—”Christ.” Stress is thereby laid upon His humanity. The Man Jesus was so truly made like unto His brethren in all things that the life which He lived was the life of faith.
Yes, the life which Jesus lived here upon earth was a life of faith. This has not been given sufficient prominence. In this, as in all things, He is our perfect Model. “By faith He walked, looking always unto the Father, speaking and acting in filial dependence on the Father, and in filial reception out of the Father’s fullness. By faith He looked away from all discouragements, difficulties, and oppositions, committing His cause to the Lord, who had sent Him, to the Father, whose will He had come to fulfill. By faith He resisted and overcame all temptation, whether it came from Satan, or from the false Messianic expectations of Israel, or from His own disciples. By faith He performed the signs and wonders, in which the power and love of God’s salvation were symbolized. Before He raised Lazarus from the grave, He, in the energy of faith, thanked God, who heard Him alway. And here we are taught the nature of all His miracles: He trusted in God. He gave the command, ‘Have faith in God’, out of the fullness of His own experience” (Adolph Saphir).
But let us enter into some detail. What is a life of faith? First, it is a life lived in complete dependence upon God. “Trust in the Lord with all thine heart, and lean not unto thine own understanding… in all thy ways acknowledge Him” (Prov. 3:5, 6.) Never did any so entirely, so unreservedly, so perfectly cast himself upon God as did the Man Christ Jesus; never was another so completely yielded to God’s will. “I live by the Father” (John 6:57) was His own avowal. When tempted to turn stones into bread to satisfy His hunger, He replied “man shall not live by bread alone.” So sure was He of God’s love and care for Him that He held fast to His trust and waited for Him. So patent to all was His absolute dependence upon God, that the very scorners around the cross turned it into a bitter taunt.—”He trusted in the Lord that He would deliver Him, let Him deliver Him, seeing He delighted in Him” (Ps. 22:8).
Second, a life of faith is a life lived in communion with God. And never did another live in such a deep and constant realization of the Divine presence as did the Man Christ Jesus. “I have set the Lord always before Me” (Ps. 16:8) was His own avowal. “He that sent Me is with Me” (John 8:29) was ever a present fact to His consciousness. He could say, “I was cast upon Thee from the womb: Thou art My God from My mother’s belly” (Ps. 22:10). “And in the morning, rising a great while before day, He went out, and departed into a solitary place, and there prayed” (Mark 1:35). From Bethlehem to Calvary He enjoyed unbroken and unclouded fellowship with the Father; and after the three hours of awful darkness was over, He cried “Father, into Thy hands I commit My spirit.”
Third, a life of faith is a life lived in obedience to God. Faith worketh by love (Gal. 5:6), and love delights to please its object. Faith has respect not only to the promises of God, but to His precepts as well. Faith not only trusts God for the future, but it also produces present subjection to His will. Supremely was this fact exemplified by the Man Christ Jesus. “I do always those things which please Him” (John 8:29) He declared. “I must be about My Father’s business” (Luke 2:49) characterized the whole of His earthly course. Ever and anon we find Him conducting Himself. “that the Scriptures might be fulfilled.” He lived by every word of God. At the close He said, “I have kept My Father’s commandments, and abide in His love” (John 15:10).
Fourth, a life of faith is a life of assured confidence in the unseen future. It is a looking away from the things of time and sense, a rising above the shows and delusions of this world, and having the affections set upon things above. “Faith is the substance of things hoped for, the evidence of things not seen” (Heb. 11:1), enabling its possessor to live now in the power and enjoyment of that which is to come. That which enthralls and enchains the ungodly had no power over the perfect Man: “I have overcome the world” (John 16:31), He declared. When the Devil offered Him all its kingdoms, He promptly answered, “Get thee hence, Satan.” So vivid was Jesus’ realization of the unseen, that, in the midst of earth’s engagements, He called Himself “the Son of man which is in heaven” (John 3:13).
“And so, dear brethren, this Jesus, in the absoluteness of His dependence upon the Father, in the completeness of His trust in Him, in the submission of His will to that Supreme command, in the unbroken communion which He held with God, in the vividness with which the Unseen ever burned before Him, and dwarfed and extinguished all the lights of the present, and in the respect which He had ‘unto the recompense of the reward’; nerving Him for all pain and shame, has set before us all the example of a life of faith, and is our Pattern as in everything, in this too.
“How blessed it is to feel, when we reach out our hands and grope in the darkness for the unseen hand, when we try to bow our wills to that Divine will; when we seek to look beyond the mists of ‘that dim spot which men call earth,’ and to discern the land that is very far off; and when we endeavor to nerve ourselves for duty and sacrifice by bright visions of a future hope, that on this path of faith too, when He ‘putteth forth His sheep, He goeth before them,’ and has bade us do nothing which He Himself has not done! ‘I will put My trust in Him,’ He says first, and then He turns to us and commands, ‘Believe in God, believe also in Me’” (A. Maclaren, to whom we are indebted for much in this article).
Alas, how very little real Christianity there is in the world today! Christianity consists in being conformed unto the image of God’s Son. “Looking unto Jesus” constantly, trustfully, submissively, lovingly; the heart occupied with, the mind stayed upon Him—that is the whole secret of practical Christianity. Just in proportion as I am occupied with the example which Christ has left me, just in proportion as I am living upon Him and drawing from His fullness, am I realizing the ideal He has set before me. In Him is the power, from Him must be received the strength for running “with patience” or steadfast perseverance, the race. Genuine Christianity is a life lived in communion with Christ: a life lived by faith, as His was. “For to me to live is Christ” (Phil. 1:21); “Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God” (Gal. 2:20)—Christ living in me and through me.
There are four things said in our text about the Savior’s life, each of which we need to ponder carefully. First, the motive or reason which prompted Jesus to do and suffer, wherein He is presented as our example and encouragement: “who for the joy that was set before Him.” Here is made known to us what was the final moving cause in His mind which sustained the Savior to a persevering performance of duty, and of the endurance of all sufferings that duty entailed. Various definitions have been given of that “joy,” and probably all of them are included within its scope. The glory of God was what the Redeemer preferred above all things: Hebrews 10:5-9, but that glory was inseparably bound up with the personal exaltation of the Redeemer and the salvation of His Church following the accomplishment of the work given Him to do. This was “set before Him” in the everlasting covenant.
Thus the “joy” that was set before Jesus was the doing of God’s will, and His anticipation of the glorious reward which should be given Him in return. Hebrews 12:2 sustains the figure used in the previous verse: it is as the model Racer our Savior is here viewed. At the winning-post hung a crown, in full view of the racers, and this was ever before the eye of the Captain of our salvation, as He pursued the course appointed Him by the Father. He steadily kept before Him the cheering and blissful reward: His heart laid hold of the Messianic promises and prophecies recorded in Holy Writ: He had in steady prospect that satisfaction with which the travail of His soul would be fully compensated. By faith Abraham looked forward to a “City” (11:10); by faith Isaac anticipated “things to come” (11:20); by faith Moses “had respect unto the recompense of the reward” (11:26); and by faith, Jesus lived and died in the enjoyment of that which was “set before Him.”
Second, He “endured the cross.” Therein we have the Commander’s example to His soldiers of heroic fortitude. Those words signify far more than that He experienced the shame and pain of crucifixion: they tell us that He stood steadfast under it all. He endured the cross not sullenly or even stoically, but in the highest and noblest sense of the term:—with holy composure of soul. He never wavered or faltered, murmured or complained: “The cup which My Father hath given Me, shall I not drink it” (John 18:11)! And He has left us an example that we should “follow His steps” (1 Pet. 2:21), and therefore does He declare, “If any man will come after Me, let him deny himself, and take up his cross” (Matthew 16:24). Strength for this task is to be found by “looking unto Jesus,” by keeping steadily before faith’s eye the crown, the joy awaiting us.
Third, “despising the shame.” Therein we see the Captain’s contempt of whatever sought to bar His progress. We scarcely think of associating this word “despising” with the meek and lowly Jesus. It is an ugly term, yet there are things which deserve it. The Savior viewed things in their true perspective; He estimated them at their proper worth: in the light of the joy set before Him, He regarded hardship, ignominy, persecution, sufferings from men, as trifles. Here, too, He has left us “an example.” But alas, instead of scorning it, we magnify and are intimidated by “the shame.” How many are ashamed to be scripturally baptized and wear His uniform. How many are ashamed to openly confess Christ before the world. Meditate more upon the reward, the crown, the eternal joy—that outweighs all the little sacrifices we are now called upon to make.
Fourth, “and is set down at the right hand of the throne of God.” Here we witness the Captain’s triumph, His actual entrance into the joy anticipated, His being crowned with glory and honor. His “sitting down” denoted three things. First, rest after finished work, the race run. Second, being invested with dominion: He now occupies the place of supreme sovereignty: Matthew 28:18, Philippians 2:10. Third, being intrusted with the prerogative of judgment: John 17: 2, Acts 17:30. And what have these three things to do with us, His unworthy followers? Much indeed: eternal rest is assured the successful racer: Revelation 13:14. A place on Christ’s throne is promised the overcomer: Revelation 3:21. Dominion too is the future portion of him who vanquishes this world: Revelation 2:26, 27. Finally, it is written “Do ye not know that the saints shall judge the world? “Do ye not know we shall judge angels?” (1 Cor. 6:2, 3). “Joint heirs with Christ: if so be that we suffer with Him, that we may be also glorified together” (Rom. 8:17).
One other word in our text yet remains to be considered: “looking unto Jesus the Author (Captain) and Finisher (Perfecter) of our faith.” We have already seen from the other occurrences of this term (in its various forms) in our Epistle, that it is a very full one. Here, we believe, it has at least a twofold force. First, Completer: Jesus is the first and the last as an example of confidence in and submission unto God: He is the most complete model of faith and obedience that can be brought before us. Instead of including Him with the heroes of faith in chapter 11, He is here distinguished from them, as being above them. He is the Alpha and Omega, the Beginning and the Ending: as there was none hitherto who could be compared with Him, so there will be none hereafter. “Author and Finisher” or “Captain and Completer” means Jesus is beyond all comparison.
The fact that we are bidden to be looking unto Jesus as “the Leader and Finisher of faith” also denotes that He perfects our faith. How? First, by His grace flowing into us. We need something more than a flawless Model set before us: who can in his own strength imitate the perfect Man? But Christ has not only gone before His own, He also dwells in their hearts by faith, and as they yield themselves to His control (and only so) does He live through them. Second, by leading us (Ps. 23:3) along the path of discipline and trial, drawing our hearts away from the things of earth, and fixing them upon Himself. He often makes us lonesome here that we may seek His companionship. Finally, by actually conducting us to glory: He will “come again” (John 14:2) and conform us to His image.
“Looking unto Jesus.” The person of the Savior is to be the “mark” on which the eyes of those who are pressing forward for the prize of the high calling of God, are to be fixed. Be constantly “looking” to Him, trustfully, submissively, hopefully, expectantly. He is the Fountain of all grace (John 1:16): our every need is supplied by God “according to His riches in glory by Christ Jesus” (Phil. 4:19). Then seek the help of the Holy Spirit that the eye of faith be steadfastly fixed on Christ. He has declared “I will never leave thee, nor forsake thee,” then let us add, “The Lord is my Helper, I will not fear what man shall do unto me” (Heb. 13:5, 6). Salvation is by grace, through faith: it is through “faith” we are saved, not only from Hell, but also from this world (1 John 5:4), from temptation, from the power of indwelling sin—by coming to Christ, trusting in Him, drawing from Him.
What are the things which hinder us running? An active Devil, an evil world, indwelling sin, mysterious trials, fierce opposition, afflictions which almost make us doubt the love of the Father. Then call to mind the “great cloud of witnesses”: they were men of like passions with us, they encountered the same difficulties and discouragements, they met with the same hindrances and obstacles. But they ran “with patience,” they overcame, they won the victor’s crown. How? By “looking unto Jesus”: see Hebrews 11:26. But more: look away from difficulties (Rom. 4:19), from self, from fellow-racers, unto Him who has left us an example to follow, in whom dwelleth all the fullness of the Godhead bodily, so that He is able to succor the tempted, strengthen the weak, guide the perplexed, supply our every need. Let the heart be centered in and the mind stayed upon HIM.
The more we are “looking unto Jesus” the easier will it be to “lay aside every weight.” It is at this point so many fail. If the Christian denies self of different things without an adequate motive (for Christ’s sake), he will still secretly hanker after the things relinquished, or ere long return to them, or become proud of his little sacrifices and become self-righteous. The most effective way of getting a child to drop any dirty or injurious object, is to proffer him something better. The best way to make a tired horse move more quickly, is not to use the whip, but to turn his head toward home! So, if our hearts be occupied with the sacrificial love of Christ for us, we shall be “constrained” thereby to drop all that which displeases Him; and the more we dwell upon the Joy set before us, the more strength shall we have to run “with patience the race that is set before us.”