They saw the promises afar off, dimly, on the horizon of their mental vision; as one looks into the distance and cannot tell whether what he sees be cloud or mountain. And until they could make up their minds that there was some substance in the vision, they did not embrace it. They were not credulous. Neither were they carelessly or heedlessly sure that there was and could be nothing in the vision but mist and fancy. They recognized that on their decision of the question hung the life of which they meant to make the very most. They looked again and again, and kept thinking about it. Thus they became and were "persuaded of them." And most people stop here with a merely intellectual faith in their heads, and very little in their hearts and lives. Not so these old heroes; they were not so purely and coldly intellectual that they could not do anything. They "embraced them." They said, that is exactly what I want and need, and I'll have it, if it costs me my life.
Now a promise is always conditional; if you want one thing, you must give up something else. It involves a choice between alternatives; you can have either one freely, you cannot have both. It was to them as to Christ on the "exceeding high mountain," God or the world; God with the cross, or the world with Satan thrown in. And the same alternative confronts us.
Moses could be a good Jew or a good Egyptian. Most of us, while resolved to be excellent Jews at heart, would have said nothing about it, but remained sons of Pharaoh's daughter in order to benefit the Jews by our influence in our lofty station. We should have become miserable hybrids with all the vices and weaknesses of both races, but with none of the virtues of either. And for all that we should ever have done the Jews might have rotted in Egyptian bondage. Enlargement and deliverance would have arisen to the Jews from some other place; but we and our father's house would have been destroyed. By faith Moses refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the children of God, etc. And certainly he did suffer for it.
They embraced the promises with their whole hearts. They were stoned and sawn asunder rather than give them up. And what was the effect on their characters? Having counted the cost, and being perfectly willing to accept any loss or pain for the sake of these promises, and hence inspired by them, they became sublime heroes. Through faith they "subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. And others had trials of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they wandered about in sheepskins and in goatskins; being destitute, afflicted, tormented. Of whom the world was not worthy." That is a faith worth having, and it is as sound philosophy as it is scripture.
"These all died in faith, not having received the promises." Did they receive nothing? Moses and Elijah, Gideon and Barak gained power and heroism greater than we can conceive of. Surely that was enough. But they did not get the whole of the promise, or even the best of it. And the simple reason was that God cannot make a promise small enough to be completely fulfilled to a man in his earthly life. He gets enough to make him a king, but this does not begin to exhaust the promise. It is inexhaustible. This is the experience of anyone who will faithfully try it. And this experience is the grandest argument for immortality.
Therefore, "giving all diligence, add to your faith virtue (αρετη, strength), and to virtue knowledge, and to knowledge temperance (εγκρατεια, self-control), and to temperance patience (ὑπομενη, endurance), and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity" (love).
And what of prayer? How can it be answered in a universe of law? We certainly could have no confidence that our prayers could or would be answered if ours were not a universe of law. God's laws are, as we have seen, his modes of working out his great plan. And the last and highest unfolding of God's plan is the development of man. And man is to become conformed to his environment, and conformity of man's highest powers to his environment is likeness to God.
The laws of nature, then, are in ultimate analysis and highest aim the different steps in God's plan of man's salvation from the disease of sin, not merely or mainly from its consequences, and his attainment of holiness. For this is the only true and sound manhood. Salvation is spiritual health, resulting also in health of body and of mind. If God's laws are his modes of carrying out his plan for godlikeness in man, then they are so thought out as to be the means of helping me to every real good.
The Bible declares explicitly that the aim of prayer is not to inform God of our needs. For he knows them already. It is not to change God's purpose, for he is unchangeable, and we should rejoice in this. We are to pray for our daily bread; we are to pray for the sick; and, if best for them and consistent with God's plan, they shall recover. Elijah prayed for drought and prayed for rain, and was answered. And Abraham's prayer would have saved Sodom, had there been ten righteous men in the city. "Men ought alway to pray and not to faint."
"More things are wrought by prayer
Than this world dreams of. Wherefore let thy voice
Rise like a fountain for me night and day.
For what are men better than sheep or goats
That nourish a blind life within the brain,
If, knowing God, they lift not hands of prayer
Both for themselves and those who call them friend?
For so the whole round earth is every way
Bound by gold chains about the feet of God."