The Expositor's Bible: The Epistle to the Hebrews

by Thomas Charles Edwards

This is an advance in the thought. Our author does not exhort his readers individually to steadfastness, nor the Church collectively to mutual oversight. He has before his eyes the conflict of the Church against wicked men, whether in sheep’s clothing or without the fold. The purport of the passage may be thus stated: Faith as a hope of the future is a faith to endure in the present conflict against men. The reverse of this is equally true and important: that faith as a strength to endure the gainsaying of men is the faith that presses on toward the goal unto the prize of the high calling of God in Christ Jesus.

The connecting link between these two representations of faith is to be found in the illustration with which the chapter opens. A race implies both a hope and a contest.

The hope of faith is simple and well understood. It has been made abundantly clear in the Epistle. It is to obtain the fulfilment of the promise made to Abraham and renewed to other believers time after time under the old covenant. “For we who believe do enter into God’s rest.”[332] “They that have been called receive the promise of the eternal inheritance.”[333] “We have boldness to enter into the holiest by the blood of Jesus.”[334] In the latter part of the chapter the writer speaks of his readers as having already attained. They have come to God, and to the spirits of just men made perfect, and to Jesus, the Mediator of the new covenant. In the first verse he urges them to run the race, so as to secure for themselves the blessing. He points them to Jesus, Who has run the race before them and won the crown, Who sits on the right hand of God, with authority to reward all who reach the goal. Both representations are perfectly consistent. Men do enter into immediate communion with God on earth; but they attain it by effort of faith.

Such is the aim of faith. The conflict is more complex and difficult to explain. There is, first of all, a conflict in the preparatory training, and this is twofold. We have to strive against ourselves and against the world. We must put away our own grossness,[335] as athletes rid themselves by severe training of all superfluous flesh. Then we must also put away from us the sin that surrounds us, that quite besets us, on all sides,[336] whether in the world or in the Church, as runners must have the course cleared and the crowd of onlookers that press around removed far enough to give them the sense of breathing freely and running unimpeded in a large space. The word “besetting” does not refer to the special sin to which every individual is most prone. No thoughtful man but has felt himself encompassed by sin, not merely as a temptation, but much more as an overpowering force, silent, passive, closing in upon him on all sides,—a constant pressure from which there is no escape. The sin and misery of the world has staggered reason and left men utterly powerless to resist or to alleviate the infinite evil. Faith alone surmounts these preliminary difficulties of the Christian life. Faith delivers us from grossness of spirit, from lethargy, earthliness, stupor. Faith will also lift us above the terrible pressure of the world’s sin. Faith has the heart that still hopes, and the hand that still saves. Faith resolutely puts away from her whatever threatens to overwhelm and impede, and makes for herself a large room to move freely in.

Then comes the actual contest. Our author says “contest.”[337] For the conflict is against evil men. Yet it is, in a true and vital sense, not a contest of the kind which the word naturally suggests. Here the effort is not to be first at the goal. We run the race “through endurance.” Mental suffering is of the essence of the conflict. Our success in winning the prize does not mean the failure of others. The failure of our rivals does not imply that we attain the mark. In fact, the Christian life is not the competition of rivals, but the enduring of shame at the hands of evil men, which endurance is a discipline. Maybe we do not sufficiently lay to heart that the discipline of life consists mainly in overcoming rightly and well the antagonism of men. The one bitterness in the life of our Lord Himself was the malice of the wicked. Apart from that unrelenting hatred we may regard His short life as serenely happy. The warning which He addressed to His disciples was that they should beware of men. But, though wisdom is necessary, the conflict must not be shunned. When it is over, nothing will more astonish the man of faith than that he should have been afraid, so weak did malice prove to be.

To run our course successfully, we must keep our eyes steadily fixed on Jesus.[338] It is true we are compassed about with a cloud of God’s faithful witnesses. But they are a cloud. The word signifies not merely that they are a large multitude, but also that we cannot distinguish individuals in the immense gathering of those who have gone before. The Church has always cherished a hope that the saints of heaven are near us, perhaps seeing our efforts to follow their glorious example. Beyond this we dare not go. Personal communion is possible to the believer on earth with One only of the inhabitants of the spiritual world. That One is Jesus Christ. Even faith cannot discern the individual saints that compose the cloud. But it can look away from all of them to Jesus. It looks unto Jesus as He is and as He was: as He is for help; as He was for a perfect example.

1. Faith regards Jesus as He is,—the “Leader and Perfecter.” The words are an allusion to what the writer has already told us in the Epistle concerning Jesus. He is “the Captain or Leader of our salvation,”[339] and “by one offering He hath perfected for ever them that are sanctified.”[340] He leads onward our faith till we attain the goal, and for every advance we make in the course He strengthens, sustains, and in the end completes our faith. The runner, when he seizes the crown, will not be found to have been exhausted by his efforts. High attainments demand a correspondingly great faith.

Many expositors think the words which we have rendered “Leader” and “Perfecter” refer to Christ’s own faith. But the words will hardly admit of this meaning. Others think they are intended to convey the notion that Christ is the Author of our faith in its weak beginnings and the Finisher of it when it attains perfection. But the use which the Apostle has made of the words “Leader of salvation” in chap. ii. seems to prove that here also he understands by “Leader” One Who will bring our faith onward safely to the end of the course. The distinction is rather between rendering us certain of winning the crown and making our faith large and noble enough to be worthy of wearing it.

2. Faith regards Jesus as He was on earth, the perfect example of victory through endurance. He has acquired His power to lead onward and to make perfect our faith by His own exercise of faith. He is “Leader” because He is “Forerunner;”[341] He is “Perfecter” because He Himself has been perfected.[342] He endured a cross. The author leaves it to his readers to imagine all that is implied in the awful word. More is involved in the Cross than shame. For the shame of the Cross He could afford to despise. But there was in the Cross what He did not despise; yea, what drew tears and strong cries from Him in the agony of His soul. Concerning this, whatever it was, the author is here silent, because it was peculiar to Christ, and could never become an example to others, except indeed in the faith that enabled Him to endure it.

Even in the gainsaying of men there was an element which He did not despise, but endured. He understood that their gainsaying was against themselves.[343] It would end, not merely in putting Him to an open shame, but in their own destruction. This caused keen suffering to His holy and loving spirit. But He endured it, as He endured the Cross itself in all its mysterious import. He did not permit the sin and perdition of the world to overwhelm Him. His faith resolutely put away from Him the deadly pressure. On the one hand, He did not despise sin; on the other, He was not crushed by its weight. He calmly endured.