In the twelfth chapter the two aspects of faith exemplified in the saints of the Old Testament are urged on the Hebrew Christians. Now practically for the first time in the Epistle the writer addresses himself to the difficulties and discouragements of a state of conflict. In the earlier chapters he exhorted his readers to hold fast their own individual confession of Christ. In the later portions he exhorted them to quicken the faith of their brethren in the Church assemblies. But his account of the worthies of the Old Testament in the previous chapter has revealed a special adaptedness in faith to meet the actual condition of his readers. We gather from the tenor of the passage that the Church had to contend against evil men. Who they were we do not know. They were "the sinners." Our author is claiming for the Christian Church the right to speak of the men outside in the language used by Jews concerning the heathen; and it is not at all unlikely that the unbelieving Jews themselves are here meant. His readers had to endure the gainsaying of sinners, who poured contempt on Christianity, as they had also covered Christ Himself with shame. The Church might have to resist unto blood in striving against the encompassing sin. Peace is to be sought and followed after with all men, but not to the injury of that sanctification without which no man shall see the Lord.[330] The true people of God must go forth unto Jesus without the camp of Judaism, bearing His reproach.[331]
This is an advance in the thought. Our author does not exhort his readers individually to steadfastness, nor the Church collectively to mutual oversight. He has before his eyes the conflict of the Church against wicked men, whether in sheep's clothing or without the fold. The purport of the passage may be thus stated: Faith as a hope of the future is a faith to endure in the present conflict against men. The reverse of this is equally true and important: that faith as a strength to endure the gainsaying of men is the faith that presses on toward the goal unto the prize of the high calling of God in Christ Jesus.
The connecting link between these two representations of faith is to be found in the illustration with which the chapter opens. A race implies both a hope and a contest.
The hope of faith is simple and well understood. It has been made abundantly clear in the Epistle. It is to obtain the fulfilment of the promise made to Abraham and renewed to other believers time after time under the old covenant. "For we who believe do enter into God's rest."[332] "They that have been called receive the promise of the eternal inheritance."[333] "We have boldness to enter into the holiest by the blood of Jesus."[334] In the latter part of the chapter the writer speaks of his readers as having already attained. They have come to God, and to the spirits of just men made perfect, and to Jesus, the Mediator of the new covenant. In the first verse he urges them to run the race, so as to secure for themselves the blessing. He points them to Jesus, Who has run the race before them and won the crown, Who sits on the right hand of God, with authority to reward all who reach the goal. Both representations are perfectly consistent. Men do enter into immediate communion with God on earth; but they attain it by effort of faith.
Such is the aim of faith. The conflict is more complex and difficult to explain. There is, first of all, a conflict in the preparatory training, and this is twofold. We have to strive against ourselves and against the world. We must put away our own grossness,[335] as athletes rid themselves by severe training of all superfluous flesh. Then we must also put away from us the sin that surrounds us, that quite besets us, on all sides,[336] whether in the world or in the Church, as runners must have the course cleared and the crowd of onlookers that press around removed far enough to give them the sense of breathing freely and running unimpeded in a large space. The word "besetting" does not refer to the special sin to which every individual is most prone. No thoughtful man but has felt himself encompassed by sin, not merely as a temptation, but much more as an overpowering force, silent, passive, closing in upon him on all sides,--a constant pressure from which there is no escape. The sin and misery of the world has staggered reason and left men utterly powerless to resist or to alleviate the infinite evil. Faith alone surmounts these preliminary difficulties of the Christian life. Faith delivers us from grossness of spirit, from lethargy, earthliness, stupor. Faith will also lift us above the terrible pressure of the world's sin. Faith has the heart that still hopes, and the hand that still saves. Faith resolutely puts away from her whatever threatens to overwhelm and impede, and makes for herself a large room to move freely in.