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Great Cloud of Witnesses -- Introduction, cont.by E.W. Bullinger
3. Faith (cometh) by hearing
In our last paper on this chapter we saw that the third verse was not a digression from the subject which the chapter had introduced, but it laid the foundation still deeper.
In verse 1 we have the definition of faith -- as to its nature.
In verse 2 we have fact that it was by the exhibition of such a faith as this that the elders obtained a good report. Having borne such witness themselves, they obtained witness from God, and thus became a great cloud of witnesses (ch. xii. 1) for our example and encouragement.
In verse 3 we are told that faith, in its nature, always has regard to the things which are not seen: and that those who exercise such a faith as this do not walk by sight; they do not judge by outward appearance, and they "understand" that the things we see do not happen from chance or from things of which the outward human eye takes cognisance.
But this to a certain extent is negative.
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Before we pass on to the first example of these elders -- to the faith of Abel -- we must go deeper, and seek for some positive information as to the origin of "such a faith as this."
This is something beyond the definition of faith or its nature, characteristics, results, and manifestations.
Whence does it come?
To this question there is only one answer,
IT COMES FROM GOD
We read in Eph. ii. 8: "For by grace ye are saved through (i.e., by means of) faith: and this not of yourselves. [It is] God's gift; not of works, in order than not any one might boast."
This language is unmistakable, and will be thankfully received by those who do not stumble at the freeness of that grace (Matt. xi. 6).
If we go further, and seek to know how this gift comes from God, then we find the answer in Romans x.17, and here we have no verb. The A.V. and R.V. both supply the verb "cometh" in italics; and probably no better could be supplied.
The see the argument of the context of Romans x.17 we must go back to verse 13 ff. "Whosoever shall call on the name of the Lord shall be saved. How then shall they call on him whom they have not believed? And how shall they believe on Him of whom they have not heard? And how shall they hear apart from one proclaiming? And how shall they preach if they be not sent? According as it standeth written, 'How seasonable [are] the feet of those announcing glad tidings of good things.'! [Isa. lii.7]. But not all obeyed the glad tidings. For Isaiah saith [ch. liii.1] 'Lord, who hath believed our report?' So then, faith [cometh] by hearing [the report], and the hearing [cometh] by means of the word of God."
Thus the manner in which faith cometh is graphically explained and illustrated. It believes that which comes from God. Hence it comes as "the gift of God."
In this seventeenth verse (of Rom. x.) there are three words which call for further notice.
The word rendered "hearing" is not the sense of hearing, or the act of hearing, but it is the matter which is heard. Hence in verse 16 it is rendered "report." "Who hath believed our report?" i.e., what they have heard from us.
The word is akoe. And what they had heard was concerning Christ, as is clear from the concluding words of the previous chapter (Isa. lii. 15). "That which they had not been told them shall they see (or perceive). And that which they had not heard shall they consider."
That which they had been "told" was about Christ,1 and it came from God.
In Hab. iii. 2, we have the same word: "O Lord, I have heard Thy speech"; i.e., what Thou hast said. The Heb. is Thy hearing. (See margin).
In Gal. iii. 2., the Apostle asks, "Received ye the spirit? (i.e., the New nature) by the works of the law, or by the hearing of faith?" i.e., by believing what ye heard from God through me (compare v. 5).
The next sentence tells us that, that which faith ("such a faith as this", Heb. xi. 2) believes cometh by hearing the "word of God".
The word rendered "word" here is not logos but rhema. This is important, and significant: for these words must be distinguished from each other.
The former means a word which is made up of letters; while the latter is an utterance which is made up of words. Hence it means saying, and includes the whole of what is spoken.2
Finally the word "by" in Rom. x.17 is not the same in both parts of the verse:
"Faith [cometh] out of hearing." Here the word is ek, from or out of, denoting the source whence it comes. But when it says: "Hearing [cometh] by means of what God has said," the word is dia with the Genitive case, which denotes the cause, or instrumentality. We have no need to alter the translation so long as we understand and remember the significance of the two words, thus rendered "by".
From all this we learn that the faith that saves comes from God, because there can be no such faith at all apart from what He has spoken.
He is the first great cause of faith. Unless He had spoken there could have been no place for faith.
Now from Heb. i.1 we learn further that God has spoken "at sundry times and in divers manners." Or, according to the R.V., "by divers portions and in divers manners."
We may render the opening words of Hebrews thus: the Epistle begins: "In many parts and in many ways, of old, God, having spoken to the fathers by the prophets, at the end of these days He spoke by His Son."3
This statement finds its illustration and explanation in our chapter.
God spoke to Abel, to Enoch, to Moses's parents, to Rahab and others, of which speaking we have no historic record given. We know that He must have spoken, or there would have been nothing for them to believe.
Furthermore, what He spoke to each was not the same; God spoke of many matters, as well as at many times and in many parts, and many ways.
What God spoke to Noah He spoke not to Ahraham. He did not tell Noah to get him out of his own country and go into another. Nor did He tell Abraham to prepare an ark.
God spoke on many subjects, and each one who heard His words, and believed what He said, exercised saving faith and pleased God. For "without faith it is impossible to please Him."
We all love to be believed in what we say; and there is no surer way of giving offence to others than by disbelieving their word.
Now had we been called to make a list of the elders of old who had "such a faith as this," it is certain that we should not have selected the names as given to us in this chapter. We should probably have left out some whose names are here given; and we should have included others which the Spirit of God has omitted.
Our list would differ, because our object in forming the list would not be the same as the Divine object.
God, in His infinite wisdom, has caused the Chronological order to coincide with the Experimental order.
The Chronological or Historical order in which these elders lived, coincides with the Experimental order in which they are presented to us, because that is the order in which we are to learn the great lessons thus set before us.
Abel's faith is put first, not merely because he lived before the others, but because he believed God as to the first great fundamental truth that comes before all others: peace with God; access to God; worship of God; and all this through the blood of an accepted substitute.
We will not anticipate what we have to say on this; but mention the great salient points which distinguish this first group of three.
Enoch's faith comes next, not because he lived (for other of the Patriarchs must have had "like precious faith"), but because we are to learn the experimental truth that "two cannot walk together except they be agreed" (Amos iii. 3); and that we walk with God unless we can worship Him. We must know what it is to have "peace with God" before we can enjoy "the peace of God." Hence Atonement comes before Communion. Worship comes before Walk.
Noah's faith comes next, not because no others after Enoch believed God, but because we are learn, experimentally, that we cannot witness for God, unless we know what it is to walk with God.
It was because of this great eternal principle that we read of the Lord Jesus, that "He ordained twelve that they should BE WITH HIM -- and -- that he might send them forth to preach" (Mark iii. 14).
None can be "sent forth" by Him till they have been "with Him." We must know what it is to walk with God, before we can witness for God.
Thus, this first group of three elders lays down for us these three eternal principles. They are "written for our learning."
In Abel we have faith's WORSHIP.
In Enoch we have faith's WALK.
In Noah we have faith's WITNESS.
This order cannot be reversed or changed without disaster. Many try to walk with God who do not know what it is to enjoy peace with God: hence they try to be saved by their walk, instead of by faith through God's grace. Many try to witness for God who do not know what it is to enjoy a "walk with God."
But all this is doing; and it ends in death.
It is works, and not grace.
It is sight, and not faith.
Let us learn these great lessons which lie at the threshold of Hebrews xi. so that we may better understand the examples and illustrations that are given.
Before we consider these we have to look at the second part of Romans x. 17.
We have learned that "faith [cometh] by hearing." We have yet to learn that hearing [cometh] by means of what God has spoken.
1 Hence the various reading in Rom. x. 17, which the Revisers have adopted, and hearing [cometh] by the word concerning Christ". This reading is support by Lachmann, Tischendorf, Tregeller, and Alford.
2 See Luke i.38; ii.29; iii.2; v.5. John iii.34; v.47; vi.63,68. Acts v.20. II Peter iii.2.
3The Article not being necessary after the Preposition en, by.
  
This page Copyright © 2000 Peter Wade. The Bible text in this publication, except where otherwise indicated, is from the King James Version. This article appears on the site: http://www.peterwade.com/.Would you like your own copy of books by E.W. Bullinger, Peter Wade and other authors? Go to our Catalog. | |
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