Faith as a Masticator.

In a previous article, we sounded an alarm unto our brethren against the danger of so yielding to the active and hostile principle of unbelief—which is still within us, that it should obtain complete dominion over us; and then, we should only be described as those marked by "an evil heart of unbelief, in departing from the living God" (Hebrews 3:12), that is, as apostates. It is therefore fitting that we should now consider the grand remedy andpreventative. "Therefore, since the promise of entering his rest still stands, let us be careful that none of you be found to have fallen short of it. For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith." (Hebrews 4:1-2).

The exhortation begun at Hebrews 3:12, is not completed unto Hebrews 4:11. The connecting link between the two chapters is found in the words, "So we see that they could not enter in—because of unbelief" (Hebrews 3:19), that was what gave point to the exhortation of Heb 3:12, and that is also made the basis of the warning of Hebrews 4:1 and the injunction of Heb 4:11. Israel had a promise of entering into Canaan—but it profited them not, because they did not mix faith with it (Hebrews 4:2). We, too, have a promise of entering the antitypical Canaan—but it will advantage us nothing if it is received with unbelief.

The promise made to Israel is recorded in Exodus 6:6-8, yet the fact remains that—excepting only Caleb and Joshua—none of the adult Hebrews who were delivered from Egypt ever entered Canaan! Did then the promise of God fail of its accomplishment? No! Why not?

First, because that promise of Exodus 6 was made to Israel generally and collectively, as a people—it did not specify that all, or even any, of that particular generation were to enter in.

Second, though no condition was expressly named—yet, as the event proved, it was necessarily implied: The promise must be "mixed with faith" (Hebrews 4:2); as the threat of Jonah 3:4 could only be averted by repentance. Had an absolute and unconditional promise been made to that particular generation, it must have been performed. Instead, the fulfillment of that promise was suspended on their believing and acting accordingly.

Thus, it was a promise addressed to human responsibility. God made no promise to Israel that He would bring them into Canaan—whether they believed and obeyed—or not. Nor did their unbelief make the promise of God of none effect. It was accomplished to the next generation, who believed God and obeyed the instructions of His servant—see Joshua 21:43.

God's dealings with the Hebrews furnish an analogy of the principles which operate in connection with the promise of the Gospel, which is addressed to sinners as moral agents. The promise is indeed "sure to all the [chosen] seed" (Romans 4:16), for every one redeemed by Christ will truly enter the purchased possession.

Yet, the Gospel itself does not testify directly to any individual that Christ so died for him in particular, that it is certain he shall he saved by His death. Instead, it proclaims, "He who believes and is baptized shall be saved—but he who believes not shall be damned" (Mark 16:16). It is only by my believing the Gospel that I am secured of eternal life, and it is only as I hold fast the Truth and am regulated by it—that I can legitimately enjoy the comfort of the Gospel. In other words, I can only spell out my election—as I put my trust in the atoning blood of Christ, and then serve Him.

The Gospel is addressed to human responsibility. It demands a believing acceptance from those who hear it. The proclamation that Christ is a Savior for Hell-deserving sinners avails me nothing, until I make personal appropriation of it. It avails me nothing, until I regard the Gospel as being addressed to me individually.

It avails me nothing until I mix faith (Hebrews 4:2) with it—that is, until I accept God's verdict that I am a Law-condemned, lost, and bankrupt sinner—and come to Christ owning myself to be such, and put my trust in the sufficiency of His atoning sacrifice. Then, it is that—on the authority of Him who says, "Believe on the Lord Jesus Christ—and you shall be saved" (Acts 16:31), I have Divine warrant to be assured that He is my own Savior, and to say with Job, "I know that my redeemer lives" (Job 19:25), not because I deem myself of God's elect—but because I have received the sinner's Savior.

God's Word, whether it is the hearing or the reading of it, only profits the soul as it is "mixed with faith" (Hebrews 4:2). FAITH is so many-sided, and its operations so diverse, that (in condescension to our weakness) it has pleased the Holy Spirit to use quite a number of varied figures to set forth its operations and acts.

It is likened unto looking (Isaiah 45:22), unto setting to our "seal" (John 3:33), fleeing "for refuge" and laying "hold upon the hope set before us" (Hebrews 6:18), eating (Jer 15:16), drinking (John 7:37), and committing "unto him" (2 Timothy 1:12). In our text, the similitude of mixing faith (Hebrews 4:2) is taken from the mingling of the saliva with our food, which—through chewing it thoroughly and rolling it about in our mouth—is an aid unto digestion; and to the mixing of the juices of the stomach, so that the food is duly assimilated and becomes part of our bodies.

If our food is not properly chewed and mixed with our salvia, it will cause indigestion, and so far from being assimilated and nourishing the body—it will upset us. So it is with our hearing of the Gospel: If we do not mix faith therewith, not only will the soul receive no profit—but it will add to our condemnation in the Day to come. We may listen to God's servant and be duly impressed with his solemnity, or stirred by his earnestness, we may admire the logic of his arguments and the eloquence of his diction, we may be moved by the forcefulness of his illustrations and brought to tears by his descriptions of Christ's sufferings—and yet, obtain no spiritual benefit therefrom! Why? Because we were occupied only with the preacher and his preaching, admiring a sermon. Because we failed to mix the Word "with faith"—and faith has to do solely with God.

Faith, my reader, brings in God. He is its sole Object. Faith has to do not with reasonings, feelings, or inward impressions and impulses—but with God and His Word. When a convicted sinner hears the Gospel and mixes faith with it, he realizes that God is speaking through the minister, that God is speaking directly to him, that God is addressing his own immortal soul. It is now that he begins to realize the force of that Word, "he who has ears to hear—let him hear" (Luke 8:8). "Let him hear" means "let him heed". Let him take home to himself what he hears and be suitably affected thereby. It is the same if I am reading the Word. If I would mix it with faith, then I must regard that Word—as God speaking through it, speaking directly and personally to me, speaking that which is true and for my good, and I must respond thereto and act accordingly.

The Feast is spread and the broad call is made, "Come; for all things are now ready!" (Luke 14:17). That invitation is freely made to all who hear it, and there is a place assured at that Feast to every one who responds.

In order to respond, I must mix faith with it—that is, I must thankfully recognize that invitation is made to me, utterly unworthy and unfit though I feel myself to be. I must believe that God means what He says, and promptly avail myself of His gracious overture. "This is a faithful saying, and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief" (1 Timothy 1:15). It is not as one who has reason to believe his name is written in the Book of life, nor as one who feels a qualifying work of grace has begun in him—but simply as a sinner, I am to come to Christ for salvation. Receive that Truth into your heart as a little child, as addressed to you, and you have mixed faith with it, and masticated the Gospel.

What we said above, was designed chiefly for "seekers"—or awakened sinners, longing for peace of soul. It is to the young Christian, that we would more especially address our present remarks—and to him, we would say, "The secret of success in the Christian life is to continue as you began. As you obtained the pardon of your sin in the first case by mixing faith (Hebrews 4:2) with the Gospel—so you will only grow in grace and in the knowledge of the Lord and Savior Jesus Christ—only by mixing faith with the Word of God. Only by so doing, will you become a fruitful branch of the Vine; only thus will you obtain strength for the production of good works; only thus will you glorify God in your spirit and body which are His, adorn your profession, and be a real help to your fellows.

Next Part Faith as a Masticator. 2

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