There are many important lessons that may come to us from observing this declaration of the Apostle’s faith.

Beginning at the remoter side we may be surprised to observe that he seeks the norm of his faith in the Old Testament saints. “Having the same Spirit of faith,” he says, “according as it is written, I believed, and therefore did I speak”—referring for the model of faith back to the words of this hero Psalmist. Now we may not be accustomed to think of the Old Testament saints as the heroes of faith. The characteristic emotion of Old Testament religion, we are accustomed to say, was awe or even fear. The characteristic expression of it is summed up in the term, “The fear of the Lord.” The New Testament on the other hand is the dispensation of faith. And if we have consideration only for the prevailing language of the Old Testament this is true enough. The word “faith” is scarcely an Old Testament word; it occurs but twice in the English Old Testament, and it is disputable whether on either occasion it fairly—or at least fully—represents the Hebrew. Even the word “to believe” applied to divine things is rare in the Old Testament.

But the word and the thing are different matters. And it may be doubted whether the conceptions of awe, fear, and of faith, trust, are so antagonistic as is commonly represented. Certainly reverence and faith are correlative conceptions. A God whom we do not fear with religious reverence, we cannot have such faith in as the Apostle’s. And certainly the New Testament writers do always look to the Old Testament saints as the heroes of faith. This is the burden of one of the most magnificent passages in the New Testament, the eleventh chapter of Hebrews. And of others too. It is the faith of Abraham which is the standing model of faith to both Paul and James; and it is he who both in the subjective and objective senses of the word is represented to us as the Father of the Faithful. Let it be allowed that these heroes of faith lived in the twilight of knowledge; knowledge and faith stand in relation to one another, but are not the measure of one another. If there can be no faith where there is no knowledge, on the other hand it is equally true that the realm of dim knowledge is often the region of strong faith,—for when we walk by sight, faith has no place. No; he that believes in Jesus whom he has seen, must yield in point of heroism of faith and the blessedness promised to it, to him who having not seen yet has believed. Those great men of God of old, not being weak in faith, believed in the twilight of revelation, and waxing strong, died in faith; and we could wish nothing higher for ourselves than that we might be like them in their faithful faith.

It is observable next that the Apostle attributes the faith of the Old Testament heroes to whom he would direct our eyes as the norm of faith, to the work of the Holy Ghost. He felicitates himself not merely on having the same quality of faith with them. He looks deeper. The ground of rejoicing in their fellowship is that he shares with them the “same Spirit of faith.” “Having the same Spirit of faith,” he says. It may be doubted, once again, if we should have naturally spoken in this way. We may be accustomed to think of the Holy Spirit as an esssentially New Testament possession; and to conceive, in a more or less formulated manner, of the saints of the Old Testament as left to their own native powers in their serving of God. Heroes of faith as they were, it would be peculiarly difficult, however, to believe that they reached the height of their pious attainment apart from the gracious operations of the Spirit of God. Or shall we say that only in New Testament times men are dead in sin, and only in these days of the completed Gospel and of the New Covenant do men need the almighty power of God to raise them from their spiritual death?

Certainly the Bible lends no support to such a notion. Less is said of the gracious operations of the Spirit in the Old Testament than in the New, but to say less of it is one thing and its absence is quite another. And there is enough in the Old Testament itself—by prayer of Psalmist that the Holy Spirit should not be taken away from him, by statement of historian that through the Spirit God gave this one and that one a new heart, by assurance of prophet that the Spirit of God is the author of all right belief and of all good conduct,— to assure us that then, too, on Him depended all the exercises of piety, to Him was due all the holy aspirations and all the good accomplishments of every saint of God. And certainly the New Testament tells us in repeated instances that the Holy Spirit was active throughout the period of the Old Dispensation, in all the varieties of activities which characterize the New. The difference between the two lies not in any difference in the utter dependence of men on Him, or in the nature of His operations, but in their extent and aim with reference to the life of the Kingdom of God. Our present passage is one of those tolerably numerous New Testament ones in which the gracious operations of the Spirit in the Old Covenant are assumed. Paul here tells us that the faith of the Old Testament saints was the product of God’s Holy Spirit; and he claims for himself nothing more than what he asserts for them. “Having the same Spirit of faith,” he says. He is content—nay, he is full of joy—to have the same Spirit working faith in him that worked faith in them. He claims no superiority in the matter. If he has a like faith, it is because he is made by God’s grace to share in a like fountain of faith. The one Spirit who works faith is the common possession of them and of him; and therein he finds his highest privilege and his greatest glory. What David had of the operations of the Spirit, that is what Paul represents as the height of Christian privilege to possess.

It may not be wholly needless to observe further the naturalness of Paul’s ascription of faith to the working of the Holy Spirit—whether under the Old or the New Dispensation. He means to express the confidence he has in the glorious Gospel which he proclaims. He does not say, however, simply “having a confident faith.” He says, “having the Spirit of faith,” the same Spirit of faith which wrought in the Psalmist. So much was faith to him the product of the Spirit that he thinks of it in terms of its origin. Clearly to him, no Spirit, no faith. Faith is, therefore, most absolutely conceived by the Apostle as the product not of our own powers but of the Spirit of God, and it is inconceivable to him that it can exist apart from His gift.

We may sometimes fall short of the Apostle’s conception and fancy that we can—nay, that we must—first believe before the Spirit comes to us. No, it is the Spirit who gives faith. Faith is the gift of God in its innermost essence; and the Apostle continually thanks God for it, as His gift. We find it enumerated in Gal. 5:23 among the fruits of the Spirit; in 1 Cor. 12:7 we find it among the gifts which the Spirit distributes to men. In our present passage it is emphasized as the work of the Spirit, by its being used as a characterizing description of the Spirit. We do not describe or define a thing by something which is common to it and others. The possession of a vertebral column will not define a man; and we should never use the designation of vertebrate as a synonym of man. That the Spirit is called the “Spirit of faith” means that faith does not exist except as His gift; its very existence is bound up in His working. Just as we call Him the Spirit of life, the Spirit of holiness, and the like, because all life comes from Him and all holiness is of His making, so, when Paul calls Him the Spirit of faith, it is the evidence that in Paul’s conception all faith comes from Him.

It matters not where faith is found—under the Old Testament or the New—in Psalmist or in Apostle—or in the distant believers of the Twentieth Century,—it matters not what degree of faith is present, weak, timid faith which scarcely dares believe in its own existence, or strong faith that can move mountains,—it matters not what of divine things be its object, God as our Ruler and Governor, the Scriptures as His Word, Christ as our Saviour; if it exists at all, in any time, in any degree, the Holy Ghost has wrought it. He is the Spirit of faith and faith is His unique product.

Finally, it will be of interest to us who are charged with the same duty of proclaiming the Gospel of salvation with which the Apostle was charged, to take especial note that he attributes that supreme faithfulness and steadfastness which pre-eminently characterized his work in the Gospel to a Spirit-wrought faith in the Gospel which he preached. The secret, he tells us, of his ability to continue throughout his dreadful trials in the work to which he had been called; the secret of his power to faint not, that is, not to play the coward, but to renounce the hidden things of shame and refuse to walk in craftiness or handle the Word of God deceitfully; the secret of his power to preach a simple Gospel in honest faithfulness in the face of all temptations to please men, and to preach the saving Gospel in the face of all persecution—was simply that he had a hearty and unfeigned faith in it. When we really believe the Gospel of the Grace of God—when we really believe that it is the power of God unto salvation, the only power of salvation in this wicked world of ours—it is a comparatively easy thing to preach it, to preach it in its purity, to preach it in the face of a scoffing, nay, of a truculent and murdering world. Here is the secret—I do not now say of a minister’s power as a preacher of God’s grace—but of a minister’s ability to preach at all this Gospel in such a world as we live in. Believe this Gospel, and you can and will preach it. Let men say what they will, and do what they will,—let them injure, ridicule, persecute, slay,—believe this Gospel and you will preach it.

Men often say of some element of the Gospel: “I can’t preach that.” Sometimes they mean that the world will not receive this or that. Sometimes they mean that the world will not endure this or that. Sometimes they mean that they cannot so preach this or that as to win the respect or the sympathy or the acceptance of the world. The Gospel cannot be preached? Cannot be preached? It can be preached if you will believe it. Here is the root of all your difficulties. You do not fully believe this Gospel! Believe it! Believe it! and then it will preach itself! God has not sent us into the world to say the most plausible things we can think of; to teach men what they already believe. He has sent us to preach unpalatable truths to a world lying in wickedness; apparently absurd truths to men, proud of their intellects; mysterious truths to men who are carnal and cannot receive the things of the Spirit of God. Shall we despair? Certainly, if it is left to us not only to plant and to water but also to give the increase. Certainly not, if we appeal to and depend upon the Spirit of faith. Let Him but move on our hearts and we will believe these truths; and, even as it is written, I believed and therefore have I spoken, we also will believe and therefore speak. Let Him but move on the hearts of our hearers and they too will believe what He has led us to speak. We cannot proclaim to the world that the house is afire—it is a disagreeable thing to say, scarcely to be risked in the presence of those whose interest it is not to believe it? But believe it, and how quickly you rush forth to shout the unpalatable truth! So believe it and we shall assert to the world that it is lost in its sin, and rushing down to an eternal doom; that in Christ alone is there redemption; and through the Spirit alone can men receive this redemption. What care we if it be unpalatable, if it be true? For if it be true, it is urgent.

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