31 - Heb_11:3

CHAPTER X X X I.

FAITH IN GOD THE CREATOR.

Hebrews 11:3.

"NOW abideth faith, hope, love, these three." The apostle Paul has described the nature and power of these three fundamental, abiding, and inseparable gifts of grace in three chapters, which shine forth as bright stars in the firmament of Scripture.

Writing to the Corinthians, who were enriched in all utterance and in all knowledge, but who stood in danger of departing from the simplicity which is in Christ Jesus, and of falling into discord and lukewarmness, he showed the more excellent way by describing the pre-eminence, characteristics, and eternity of love in a hymn which proceeded from his inmost experience,¹ and which contains a portraiture of his own individuality.²(¹Notice the form of this chapter in the first person.²1 Cor. 13.)

Again in the epistle to the Romans (chap. 8), after having shown the position of the believer justified before God, and separated from sin by the death of Christ, he shows how, in the midst of afflictions, and in the conflict with sin and the flesh, the believer is upheld by hope; from the high tower of hope, resting upon the sure foundation of faith, he beholds the manifestation of the sons of God, the redemption of our body, the regeneration of the whole creation, and he is persuaded that nothing shall be able to separate us from the love of God, which is in Christ Jesus. And in our chapter the same apostle brings before us the power of faith in a series of examples, which comprise the whole history of revelation from the beginning to the first advent. This wonderful exposition of the most fundamental of the fundamental graces stands before our eyes and hearts like a triumphal arch commemorating the beauty and the victory of faith. Faith, hope, love; these three inseparable gifts of the grace of God are brought before us continually in Scripture, and the simplest experience of the Christian recognizes their connection, as well as their relative position.

Faith comes first; for only when we believe the love of God, wherewith He loved us, we love Him and the brethren in Him. Only when we trust in Jesus we hope to see Him again. God speaks, God gives, the grace of God brings to us salvation. Since God begins, faith must needs be our beginning. "Salvation is of the Lord;" this itself implies the pre-eminence of faith. Jesus is the Christ; this itself implies that only by trusting in Him can we be brought nigh to God. We have seen how the apostle John, who dwells so fully on the love of God towards us and the God-given love of believers towards God, points out the root-nature of faith. For this purpose was his gospel written, that we may believe, and believing, have eternal life, and know that we have life. For this purpose were his epistles written, that we who believe may live and walk in love; for God is love. And for this purpose was the book of Revelation given by the Lord Jesus to the apostle, that believing and loving we may hope for the Bridegroom’s advent, to receive us unto Himself. Blessed is he who, believing in Jesus, can say, "Father;" who, loving the Father and the brethren, can say, "Our Father;" who, hoping for the inheritance above, can say, "Our Father, which art in heaven."

Things unseen are not doubtful to faith; but faith is the evidence, the clear and sure beholding of the things of God, shown or demonstrated by the Holy Ghost. Things future are not vague and shadowy, for faith gives them substance; so that they influence, gladden, and uphold us in our earthly life. Not as the world giveth gives God unto us. Our faith is not a pale and uncertain light; it is not inferior to the knowledge of reason, or memory, or the senses; it is light, conviction, substance. We have the things we believe, and which God has freely given to us.

Now in illustrating the power of faith, the apostle begins with Abel and ends with the Maccabees. Israel’s history commences, strictly speaking, with Abraham; but as Israel was chosen in Christ, and for the salvation of all nations, so the beginning of Israel’s history is, more strictly speaking, from the very first believer in the Messiah. Jesus says, "Before Abraham was, I am;" and thus we may say, Before Abraham was, were Abraham’s children, the seed of faith; so that the father of the faithful will rejoice, not merely over all the Gentiles who believe in the promised and now manifested Redeemer, but shall behold Abel and Enoch and Noah, and all the saints of the pre-Abrahamic period, numbered among his children. Yet the distinctness, and the peculiar position of Israel in the kingdom, remains an undoubted fact revealed in Scripture.

We may wonder why the list of believers does not commence with Adam. But the reason is obvious. Scripture is inspired, both in its narrative and in its silence. Moses does not mention Adam’s faith in the promise, and his return to the favour and love of God. He implies it; and the reason of his not stating it fully is, because throughout the whole Scripture Adam is brought before us, not as an individual, but as the representative, the federal head of humanity, in whom we stood, in whom we fell, through whose disobedience sin and death came upon all. This is the sad but fundamental truth which we are to remember in connection with Adam. From him we are to look to Christ, the incarnate Son of God, as to the second Adam, our Righteousness and our Life. We have no doubt that Adam and Eve believed to the saving of their souls. But Adam’s typical and federal character is so important that all other aspects are thrown into the shade. But the apostle may have another reason. We inherit from Adam unbelief, distrust of God’s Word, suspicion of His kind and loving purposes, the tendency to ask, Is it so? when God says it is so; and to say, I will not go, when God commands to go. The Father, the author of faith, is not Adam, but the Lord Jesus. Hence is it more appropriate and instructive to begin the series of believers not with Adam. And yet, as faith in God the Creator is mentioned before Abel’s faith, there seems an allusion to Adam before the fall. As the Creator, God revealed Himself to our first parents. All knowledge possessed by creatures of creation is necessarily by faith in God’s revelation. The very angels, who rejoiced when they beheld the six days work, were not witnesses of the first creation of heaven and earth, since they themselves were called out of non-existence into being. They also by faith understand that God created all things. And this declaration of the apostle, as it remains true in every period of history, is more especially important in our day.

Reason cannot ascend from nature to nature’s God. The most comprehensive observation of things seen (that is phenomena), of which we can take cognizance, and the most minute analysis of things to the most remote and simple elements, leave the question of creation or the origin of things perfectly untouched and unapproached. The step from matter to mind, from things which appear to that which is the cause, spring, origin of all, is one which reason cannot take. God reveals it; we believe.

Ancient mythologies and philosophy, as well as modern science and speculation, cannot rise to the conception of the original, free and infinite cause of all things. It cannot get beyond some primeval material substratum of elementary atoms, and by tracing developments from a lower to a higher form of existence, only removes by millions and billions of years the question which lies dormant in every child’s mind: Who made all things?

Scripture announces in sublime simplicity: "In the beginning God created the heaven and the earth."¹ Every house is built by someone; but He that built all things is God.² By faith we understand that the worlds were framed by the Word of God, so that things which are seen were not made of things which do appear; that the visible world did not arise out of phenomenal matter. God created by His Word (as we read ten times, "And God said") all things, from the highest to the lowest. He created in the beginning, and all things which have a beginning form the world or creature. To conceive of the world as without beginning is to deify it; for in and before the beginning is only God, the Father, the Word, or the Son, or the Eternal Wisdom,³ and the Holy Ghost.⁴ God created all things for His glory; the self-manifestation of God in the redeemed Church, of which Christ is Head, is the purpose which He purposed in Himself. (¹ Genesis 1:1.²Hebrews 3:4.³ John 1:1;Colossians 1:18;Revelation 3:14;Proverbs 8:14.⁴Genesis 1:2.) The fundamental truth of creation is unfolded in Scripture with increasing light and fullness, and as our insight into the counsel of God is enlarged, our faith takes firmer and deeper hold of this primary revelation of God’s sovereignty, life, goodness, wisdom, power, and love. The doctrines of the Trinity, of man’s relation to God, to angels, to the world, of redemption, of the first and second advent, of the future glory, are all most intimately connected with the doctrine of creation; so that here is not only the first lesson which we teach our children, but the ultimate and highest theme of adoration.¹ The apostle declares in our passage that the very first statement of Scripture history can only be grasped by faith. By faith we understand,² not merely that God created the world, but that He created the world by His word;³ for as we read in Genesis, every new species was called into existence by the creative Word of God. And this view, which faith receives, it receives in order to exclude⁴ the hypothesis into which all attempts of reason to account for the origin of the world resolve themselves; viz., the things visible developed out of things phenomenal. (¹Revelation 4:11;²νοοῦμϵν(compareMatthew 15:17) to understand the reason and method.³The apostle uses the expressionῥήματι, which of course is a different expression from the personalλόγοϛ. But what else can be the meaning of him who, in this same epistle (1:3), declared that God made the worlds by His Son? Though the apostle Paul does not use the wordλόγοϛ, he teaches the same truth as John (John 1:3) in his epistles to the Ephesians and Colossians.⁴ϵἰϛτὸμὴ) By faith, through revelation, we understand this. It is not by our own reason or observation that we ascend to this knowledge. It is one of those "things not seen," for the perception of which faith only is the organ, and the evidence of which is only the testimony of God apprehended by a believing mind.

Even Christians take erroneous and superficial views of this fact. They say, only a fool can deny that the world must have had a Creator. They think that the beautiful design - argument must occur to every rational mind, and have force with every rational mind. If we look at a watch and its ingenious mechanism, we never doubt that an intelligent mind contrived and a skilful hand executed the design. Can this universe, in its marvellous and stupendous structure, and with its complicated and harmonious laws, be the result of chance, or its own cause?

Now this argument is very forcible to those whom Scripture has taught that God created. No heathen mind ascends thus from things seen to the infinite, self-existent Creator. We, whom revelation has lifted to the height of faith, are able to reach down arguments like ladders to those in the valley; but not by such ladders did we ourselves ascend. By faith, and through God’s word, God is known as Creator.

God did not leave man to find Him from creation, to infer His existence from His works.^* He revealed Himself, and men, knowing God, did not glorify Him as God, neither were thankful. Thus from their original knowledge of God, they by their own sin fell into idolatry; and one of the great results of this apostasy is the ignorance of man, of the most refined and gifted nations, of the most subtle and powerful intellects, of God as the Creator of the world. (^*Compare my remarks on the necessity of the Spirit’s revelation in "Christ Crucified. Lectures on 1 Cor. 2." As Pascal observed: "Scripture assures us, that in every instance, when the beauty of creation manifests its Author, it is not from the simple contemplation of natural objects, but owing to a divine illumination, which disposes the heart aright." We speak of man’s unassisted reason, but it never was unassisted. The expression is correct only in a relative and limited sense. There is not merely the action of the Holy Ghost on the heart and conscience, there are not merely the traces of our original condition, but there was the primeval revelation, which left distinct marks in the traditions of antiquity, (p. 105.)

Hamann says: "To my mind, ‘natural religion’ is a perfect nonentity, the same as natural (self-originated) language. Unbelief is the oldest and strongest, and, next to superstition, the only ‘natural religion.’")

Now it may be said there are many people who do not believe in the Scriptures or in Jesus, and who yet believe that God created the world. To this my answer is twofold. First, Where did they obtain this knowledge? Reason often adopts the teachings of Scripture, and then, like a conjuror, pretends to have brought them out without assistance, and out of an empty receptacle. All the philosophy of man could never have written the first verse of Genesis. But reason and science will ultimately acknowledge the first chapter of Genesis to be a perfect revelation of truth. But my second answer is more important, though sad. What is this belief worth, this rational, intellectual belief, that God is the Creator - a belief independent of Scripture, and independent of the God of salvation revealed in Christ Jesus? Soon - thus the history of human thought shows us - this belief vanishes, either before the lofty and alluring speculations of Pantheism, or the powerful and fascinating science of materialism.

We find it difficult to look from earth, from things visible, from second causes, to heaven, to spiritual and eternal realities, to the Lord, from whom cometh every good and perfect gift. And as civilization advances, as men who have not the love of God in their hearts become more fully acquainted with the laws of nature, the tendency to materialism becomes stronger; and, resting satisfied with the phenomenal and the secondary causes and powers, men fail to rise above the inanimate and visible unto the Fatherly heart in heaven, whose omnipotent love and wisdom day by day, hour by hour, cherishes, rules, and sustains all things.

Let me remind you of Israel’s, of the Christian’s or Church-faith. For as the Israelite believed in God, and waited for the advent of Messiah, so the Christian believes in God, the Father of our Lord Jesus Christ.

We believe that God is; for He has spoken to us, He has loved us, He has redeemed us. He was Abraham’s guest and guide, his sure portion, and exceeding great reward. He brought Israel out of Egypt. He spoke unto the fathers as unto His chosen friends. Jehovah reveals to us, that He is the Lord, the Creator of heaven and of earth; that He made all things by the word of His power. He shows us His works; He points out their vastness, their grandeur, their beauty, their joyousness. He bids us lift up our eyes on high, and behold who hath created these things. When we murmur against Him, and question the wisdom of His impenetrable dealings, He asks us, like Job, "Where wast thou when I laid the foundations of the earth, when the morning stars sang together, and all the sons of God shouted for joy?" We adore in humility, we behold God’s sovereignty, and we say, It is the Lord; let Him do what seemeth good in His sight. He shows us His wisdom, His power, His goodness in creation. When we are tempted to trust in the creature, to swerve from obedience to God’s command, and to be anxious about the future, He explains to us creation - the heavens above; the sun, with its genial and joyous light; the mountains and rocks in their strength; the beneficent rain and snow which come down to earth; the mysterious seed, which brings forth fruit, as symbols of His own grace, love, faithfulness, of spiritual realities given to His people. He reveals to us that all things were made by His Son, and for Him, who is appointed Heir of all things; that not atoms, or an original matter, but Christ, is the beginning of creation, in whom all His counsel stood before Him from all eternity. And He assures us that He will make "new heavens and a new earth, wherein dwelleth righteousness." And Israel responds: "My help cometh from the Lord, which made heaven and earth." And the Church responds: "I believe in God, the Father of our Lord Jesus Christ, maker of heaven and earth." Israel responds: "By the word of the Lord were the heavens made; and all the host of them by the breath of His mouth." And the Church confesses: "In the beginning was the Word, and the Word was with God, and the Word was God. . . . All things were made by Him."

Israel replies: "What have I to do any more with idols?" "Cursed is he who trusteth in the arm of flesh." And the Church replies, "Love not the world, neither the things that are in the world. . . . The world passeth away, and the lust thereof: but he that doeth the will of God abideth forever." Israel says: "Let the whole earth be filled with His glory;" "Let the sinners be consumed out of the earth, and let the wicked be no more. The Church says: "He shall come to be glorified in His saints, and to be admired in all them that believe, and to take to Himself the kingdom, and we shall reign with Him." Israel knows the Creator of heaven and earth as the giver of the new life, of repentance, and faith. "Turn me, and I shall be turned;" "Create in me a pure heart;" "Breathe, O Spirit, upon these slain." The Church says: "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ." "Of His own will begat He us by the word of truth, that we might be the first-fruits of His creatures."

God is the Creator; this is the first note struck on the lyre of Revelation, with which all other strains are in harmony. It sounds throughout the whole anthem. In Christ we hear the full melody. In Him we behold both the eternal counsel of redemption, and the final consummation in glory.

He who made all things by His word has by the self-same word created us anew unto eternal glory. His promises, His sayings, are creative words, spirit and life. That same Almighty Father, by Christ and through the Spirit, will make new heavens and a new earth, wherein dwelleth righteousness. God is the Creator; with Him all things are possible. He calleth unto non-existent things, and they are; He doeth all in Christ, and for His glory.

Such are the apparently simple but inexhaustible and ever-blessed revelation-truths for the sinner seeking salvation, for the Christian in affliction, in temptation; for the day of warfare, the night of sorrow, the hour of death.

God is the Creator. We say to every human being: You are not your own; Christ is the Head of every man; return unto the Lord. Glorify God with your body and spirit, which are His. And if he says, "I cannot," we answer: God is the Creator. With man it is impossible, but with God all things are possible. He can create a new heart, and put His Spirit within you. If any man be in Christ, he is a new creature. And to the doubting, afflicted, perplexed believer we say: God is the Creator. "Thus saith the Lord that created thee, O Jacob, and He that formed thee, O Israel, Fear not. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of His understanding." And again: "Behold the fowls of the air. Consider the lilies of the field. Are ye not much better than they?" "Shall not God much more feed and clothe you, O ye of little faith?" And again, God has made and upheld all things great and small. The very hairs of your head are numbered. He that made the heart, shall He not knew all its fears and its sorrows! Commit the keeping of your souls to Him in well-doing, as unto a faithful Creator. And to the backslider, the lukewarm and world- loving, we say: Hast thou forgotten God, the Creator? and trustest and lovest and seekest thou the creature more than the Lord, putting thy trust and delight in uncertain riches? To the Laodicean, Christ speaks, as the beginning of the creation of God. And to the dying, in his faintness, we say: God is the Creator; and we know that if this our earthly tent be taken to pieces, we have a building of God, an house not made with hands, eternal in the heavens.

Now may the eternal and the omnipotent, the faithful and all-wise Creator, who by the precious blood of Christ His Son has redeemed us, and by the power of the Holy Ghost through the Word has renewed us and grafted us into the living Vine, keep us through faith unto the glory and reward of the inheritance at the appearing of our blessed Lord Jesus Christ. "Of Him, and through Him, and to Him, are all things: to whom be glory forever. Amen."