Psalm 9:10 And they that know your name will put their trust in you: for you, LORD, have not forsaken them that seek you. Few words are more frequently used in the Bible than the word faith, and the thing which it is intended to describe is of prime importance. The author of the Epistle to the Hebrews devotes an entire chapter to showing its majesty and weight. In the Epistle to the Romans the word faith plays a leading part, but the word is not defined. Still, the word is not always used in the same sense. Sometimes it is applied to what a man believes, the body of doctrine which constitutes the Divine deposit of the Church. Sometimes the word is used to describe the firmness of a man's personal convictions, or the consistency of his conduct, as when it is said that whatever is not of faith is sin. In the great majority of instances, however, faith describes a personal relation of unqualified confidence between man and God. This is the simple root from which the other forms of faith grow. Faith is trust, a trust without suspicion or fear, trust passing into glad and habitual surrender, so that He in whom we trust becomes our teacher, guide, and master. Such trust, if intelligently exercised, promotes fixedness of conviction and steadiness of moral purpose — it issues in deliberate fidelity and loyalty. And when this trust is challenged by the reason, either the reason in me, or the reason in others, the answer forms a bed of truth which takes the name of "faith," because it represents the rational basis of trust or conviction. Faith as a system of doctrine simply states what I believe, or why I trust. Faith as fixedness of personal conviction simply describes trust as perfect and habitual. Primarily, therefore, faith is neither a body of doctrine nor a mental and moral quality, but a purely personal relation between myself and another, the relation of trust on the part of man in God. Saving faith is just this, confidence in God issuing in consecration. For it is plain that I can neither trust nor distrust an imaginary being, a being of whose existence I have no evidence. To trust in God is to affirm that He is. Still, that alone does not provoke confidence and surrender. We do not trust all whom we know. Knowledge of another may prevent confidence, as well as provoke it. His character may be such that we are repelled from him, instead of being attracted to him. They in whom we trust must be trustworthy. It depends altogether, therefore, upon what God really is, whether the knowledge of Him is fitted to provoke our trust. It is plain, therefore, that the statement of the Psalmist must not be made to mean that all men will put their trust in God when they come to have a right knowledge of Him. Ignorance is not the sole cause of unbelief and sin. The real thought is this, that wherever men come to put their trust in God, it will be because they have come to know what God really is. Knowledge may not issue in trust, but without knowledge trust cannot be. There is nothing magical about it. Faith, or trust, is not a supernatural gift of God, bestowed or withheld at His pleasure; it is His gift only so far as His enlightened Spirit is His gift, only so far as a true knowledge of what God is is the gift of God. Three conceptions of God we can trace in the history of the world; but of these three there is only one, the Christian conception, which provokes to sweet and sunny trust. We may think of God as the embodiment of almighty power, personally indifferent whether He creates or destroys, with countenance as cold, as impassive, as that of the Egyptian Sphinx, eternally rigid in His will, eternally frigid in His emotions, without either smiles or tears, without hate and without love. Or we may think of Him as the embodiment of almighty energy, rooted in and confluent with eternal reason and absolute justice, never Himself guilty of folly or of wrong, keeping Himself beyond the reach of deserved reproach, but enforcing His law with pitiless severity, claiming His pound of flesh, whether the surgery kills or cures, exacting the debt to the last farthing, deaf to all entreaty, granting no reprieve, proffering no help. Or, we may think of Him as in Christ reconciling the world unto Himself, as righteousness and love incarnate. The first repels; the second chills; the third alone attracts and warms. The first is a monster of cruelty; the second is an iceberg; the third alone is a life-giving sun. The first deifies power; the second deifies reason; the third deifies love, love carrying the cross in its heart, and which is indifferent to none. The gods of paganism simply represented superior power and cunning. They were greater than men, but they were no better than men. Faith in the gods there was none, and there could not be. And it is not otherwise with that more refined conception of God which identifies Him with force, the energy by which all things are constituted, without personal consciousness and without moral qualities, without either love or hate, without either vice or virtue, hearing no prayer, rewarding no obedience, punishing no disobedience. Such a god is only a god in name. He does not care for me; He does not know what care is, and how then can I care for Him; how can I bring myself to trust in Him? Nor is the case much better with that truer and deeper conception of God which identifies Him with the absolute reason and the moral order of the universe. It was impossible for thoughtful men to rest in a conception of God which robbed Him of thought and character. The law of cause and effect assorted itself. The ground of the universe must be possessed of all that appears in the universe. But there is thought, at least in me, and there is conscience, at least in me. And if these be in me, they must be in the First and Universal Cause of all things, whether that cause be regarded as distinct from the universe or not. And so, even the ancients came to look upon the universe as embodied reason and justice. Things were not loose and disjointed; they were compact and ordered. regarded the Idea as formative and eternal energy. dilates at length, and with warmth of eloquence, upon the universal presence of design. Science has itself dug the grave of vulgar materialism. A rational origin and a moral end of the universe are everywhere recognised. The very word "evolution" is a confession of universal reason and of orderly movement, Neither the old nor the new philosophical theism can produce faith. It is like an iceberg, majestic and imposing, but chilling the air. It may produce, it has produced, moral awe and resignation to one's lot; but it has not produced, and it cannot produce, trust — with the quiet heart and the radiant face and the laughing, singing lips. It may produce Ecclesiastes, but it cannot write Psalm 23. For in all this reign of reason it discovers no indulgence for ignorance; in. all this reign of justice it hears no gospel of mercy for the sinner. There is no pity for the weak and the wicked. The name of God is not unconscious and unfeeling energy, from which we shrink; nor is it crystallised and crystallising reason and justice, before which we are self-condemned and dumb; but it is Jesus Christ, who came to seek and to save the lost. The omnipotence of God does not make Him attractive to me. The omniscience of God sounds the death knell of my hope. The justice of God thrusts me into the dungeon of despair. In such an atmosphere there cannot be the first breath of faith. But when you make it clear to me that this omnipotent, omniscient, holy God is also infinite in His tenderness, that He loves me and wants me, that He is my Father, and that in Christ His Fatherhood has become Incarnate, so that when I see Him I see the Father, my faith is kindled and my trust knows no misgiving. "Perfect love casteth out fear." But perfect love in you and in me is the response to perfect love in God for you and for me. So faith will be perfect, trust in God will be fearless and sunny only as we know God's name, and hide ourselves beneath its sheltering wings. Here is the secret of peace; all is well, because God loves me. (A. J. F. Behrends, D. D.) Parallel Verses KJV: And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. |
    |