Hebrews 10:38-39

DISCOURSE: 2316
THE TRUE MEANS OF PERSEVERING TO THE END

Hebrews 10:38. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.

TRIALS are the portion of all the people of God: times and circumstances may occasion a considerable difference as to the measure in which individual believers may be called to endure them: but to all, without exception, it must still be said, as well as to the Hebrews of old, “Ye have need of patience, that, after ye have done the will of God, ye may receive the promise.” To all may the same consolation also be administered; namely, that our Lord and Saviour will speedily come to the relief of his afflicted people; and that, if only we believe in him we shall assuredly be saved.
The words in which the Apostle thus consoled the Hebrews, are taken from the Prophet Habakkuk; who was himself comforted with this assurance, when bewailing and deprecating the calamities which were about to be brought upon the Jewish nation by their Chaldean enemies [Note: Habakkuk 1:6; Habakkuk 1:12; Habakkuk 2:2.]. And they are applicable to the Church of God in all ages; since that same almighty Saviour, who promised to interpose in behalf of his believing people then, still engages to be their support in the time of trouble, and only requires that they should look to him with humble and assured confidence, that their trust in him shall not be in vain.

To this consolatory declaration the Apostle adds a most solemn caution, that, if any be turned back from God by means of their trials, it will be to their everlasting perdition.
That the warning may come more distinctly before you, I will endeavour to shew,

I. The way to eternal life—

This is the same in all ages: we must live by faith alone: whatever our own personal character may have been, we must look to God as “the Author and Giver of all good;” and on him as reconciled to us in the Son of his love, we must rely for a supply of all that we need either for body or for soul, for time or for eternity.
By faith we are first introduced into the divine life—
[From the manner in which the Apostle quotes this prophecy in other places, it is evident that the sense of it is more large and comprehensive than we should of ourselves have imagined. In the Epistles to the Romans and to the Galatians, St. Paul enters fully and argumentatively upon the subject of a sinner’s justification before God; and shews, in opposition to all the erroneous notions both of Jews and Gentiles, that it is not by works of any kind, whether ceremonial or moral, but simply and entirely by faith in the Lord Jesus Christ. In both these epistles too he not only adduces this prophecy as confirming his doctrine, but he lays a peculiar stress upon it, as establishing his doctrine beyond all contradiction [Note: Romans 1:17 and Galatians 3:11.] — — — Know ye then, as a matter of primary importance, that, if ever you would live before God, you must come to him as sinners destitute of all help or hope in yourselves, and must cast yourselves entirely upon that Saviour, “whom he has set forth to be a propitiation for sin,” and “not for your sins only, but also for the sins of the whole world.” There is no other way in which any man can come to God [Note: John 14:6.]; nor any other name but that of Jesus, whereby any sinner in the universe can be saved [Note: Acts 4:12.]

By faith also we must persevere in it even to the end—
[There is no other way for our continuance in life than that by which we are first brought into a state of spiritual existence. As at the beginning it is said, “He that hath the Son of God hath life; and he that hath not the Son of God hath not life [Note: 1 John 5:12.];” so must it be said even to the end: for “all our fresh springs are in him:” “He is the fountain of life; and in his light alone we can see light.” Have we continually fresh sins to be forgiven? There is no way of being cleansed from them but by washing continually in “the fountain which has been once opened for sin and uncleanness [Note: Zechariah 13:1.].” Have we on account of our remaining corruptions continual need of fresh supplies of grace? There is no other source of grace but He: “it hath pleased the Father that in him should all fulness dwell [Note: Colossians 1:19.],” and “out of his fulness must we all receive, even grace for grace [Note: John 1:16.].” Are our trials and afflictions multiplied from time to time? It is in his everlasting arms that we must be upheld, and “his grace alone that can be sufficient for us.” In a word, it is “by faith that we must stand” every moment [Note: Romans 11:20.]: “by faith too we must walk [Note: 2 Corinthians 5:7.]:” yea, from first to last, “we must live altogether by faith in the Son of God, who loved us and gave himself for us [Note: Galatians 2:20.].” “As we have received Christ Jesus the Lord, so we must walk in him, rooted and built up in him, and established in the faith as we have been taught, abounding therein with thanksgiving [Note: Colossians 2:6.].”]

But in order to maintain our steadfastness in this way, it is necessary we should consider,

II.

The danger of departing from it—

On few passages of Scripture do we behold more glaring perversions than in comments upon these words. Some, in order to uphold a favourite system, will deny that the persons here cautioned against apostasy are the same as are spoken of in the preceding and following context. But I entreat you, brethren, never so to wrest the word of God. Take the word as little children, without inquiring what human system it appears to favour; and let it have all the force which it evidently bears in the passage from whence it is taken: and if you cannot reconcile different parts of God’s blessed word, leave that to him, saying, “What I know not now, I shall know hereafter.” It is plain that every man, whatever his attainments be, has need of this solemn warning: it is evident beyond all contradiction, that many, after having long professed to believe in Christ, and some also of the most distinguished attainments in religion, have gone back, and made shipwreck of their faith: and Paul himself felt a need of exercising continual watchfulness and self-denial, “lest, after having preached to others, he himself should be a cast-away [Note: 1 Corinthians 9:27.].” Consider then, all of you, the danger of turning back from the good way in which you are now walking:

1. You will inexpressibly grieve and offend your God—

[God says, “My soul shall have no pleasure in you.” In the humble and steadfast saint he has great delight; “he taketh pleasure in them that fear him, in them that hope in his mercy [Note: Psalms 147:11.].” But if any man leave off to behave himself wisely, how can God take pleasure in him? Whilst walking steadfastly and uprightly before God, the believer complies with all God’s gracious designs, and furthers, to that extent at least, the glory of God’s name. But when he draws back from God, he proclaims to all around him, that, in his estimation at least, God is not so worthy to be loved and served as once he had thought him to be; and that, after a full estimate of their respective claims, the world and the flesh are deserving of at least an equal regard with him, if not also a superior regard. Now, I ask, can a jealous God look with complacency on such a man? “Would even a fellow-creature, when once admitted into the nearest relation to us, be satisfied with such an avowal?

But the words in my text are intended to convey much more than they express: they import that God will look upon such a backslider as an object of his utter abhorrence. This is more plainly declared in the book of Revelation; where the Lord Jesus Christ, addressing the Laodicean Church, says, “I would thou wert cold or hot: but because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth [Note: Revelation 3:15.].” This shews us the true light in which God views “the backslider in heart;” he lothes and abhors him as a base ungrateful wretch, who has ceased to behave himself wisely, and has “returned, like a dog to his vomit, and like a sow that has been washed to her wallowing in the mire.”]

2. You will infallibly destroy your own soul—

[So says my text: they who draw back, “draw back unto perdition.” O what a fearful thought! Who can tell all that is implied in the word “perdition?” It is remarkable, that the day of judgment is expressly called, “the day of the perdition of ungodly men [Note: 2 Peter 3:7.]:” and so indeed it will prove. Now the ungodly have the upper hand, and do what they can to destroy the interests of the Redeemer’s kingdom in the world: but then the Judge of quick and dead will deal with them, and recompense upon their heads all the evil that they have done. But on none will so severe a doom be inflicted as on those who “have forsaken the right way,” and “after having once escaped the pollutions of the world, have been again entangled therein and overcome: with them the latter end will be worse than the beginning [Note: 2 Peter 2:10; 2 Peter 2:15; 2 Peter 2:20.].”]

Yet, though the danger of falling is such as may well excite in us a holy watchfulness, it need not generate in us a slavish fear: since God engages to uphold the upright in heart: and they are therefore warranted in expecting from him all needful aid.
That we may not unnecessarily make the heart of the righteous sad, we shall endeavour to mark,

III.

When our actual progress in the way of life has been such as will warrant a good hope of our continuance in it to the end.

But here we must not take a high standard, since the Apostle’s confidence referred not to himself only, but to the great mass of the believing Hebrews throughout the world. If then it be asked, who they are who may hope to persevere in the good way? I answer,

1. Those who are still advancing in the face of difficulties—

[Where there is nothing to try our faith and patience, no conclusions can be drawn respecting the principle of grace that is within us; but, when we are fighting against the world, and the flesh, and the devil, and maintaining the conflict undismayed, we may be sure that God is with us of a truth: and a certainty that “God hath begun a good work within us, is a just ground of confidence, that he will carry it on, and perfect it to the end [Note: Philippians 1:6.].” God has promised that “he will keep the feet of his saints:” and that “the righteous shall hold on his way, and he who hath clean hands shall wax stronger and stronger.” If then we have an evidence within ourselves, that we are indeed endeavouring to approve ourselves to God in a holy and consistent conduct, we need not alarm ourselves about future trials, but may safely and confidently commit the keeping of our souls to God, assured, that he will order every thing for us, and that “as our day of trial is, so shall our strength to meet it be.”]

2. Those who regard the salvation of their souls as that one object which they are determined at all events to attain—

[If a man have not thoroughly learned that lesson, that his soul is of more value than the whole world, it matters not what his present attainments be; he has no security whatever against a speedy and final apostasy. But, if he be determined in his heart, that, whatever come, he will not barter away his soul, or suffer the salvation of it to be compromised, that man will stand: “he has chosen the good part, which shall not be taken away from him.” The faith of such an one may be but weak at present; but it shall prevail at last: and because he believes to the valuing of his soul, his faith will operate to the saving of his soul.

Lower than this we cannot go; but thus low we must: for it is not the measure of a man’s attainments, so much as the reality of his faith, that we are concerned to inquire after. It is the Lord Jesus Christ alone that can carry on the work effectually in the heart even of the most advanced Christian: and if he see in the least and meanest of his people, that their hearts are upright towards him, “he will carry the lambs in his bosom,” and “suffer none to pluck them out of his hands.”]

Be persuaded now to bear in mind,
1.

That there is in the mind of God an immense difference between man and man—

[Here we are all together; and the world sees little difference between us: but on some, God looks with pleasure and complacency; and on others, with aversion and abhorrence. Yes, if there be one amongst us that is poor and of a contrite spirit, God says, “To that man will I look.” And he will look on him with unutterable delight, insomuch that his very “soul” shall be refreshed with the sight of him. See this poor despised creature, whom man regards as “the filth of the world and the off-scouring of all things:” he has a beauty in God’s eyes, which makes him lovely beyond all conception: his every word and thought are so dear to God, that he listens to it with delight, and records it in the book of his remembrance, and anticipates with joy the period when he shall have an opportunity of testifying before the whole assembled universe his love for him [Note: Malachi 3:16.]. No bridegroom ever so rejoiced over his bride, as he does over this creature that is bemoaning his own unworthiness [Note: Isaiah 62:5.]. No monarch conceives himself so enriched by the most splendid diadem, as God does by this acquisition to his family [Note: Isaiah 62:3.]: and he contemplates with inconceivable delight the prospect of securing to himself the everlasting possession of one in whom he takes so deep an interest [Note: Jeremiah 32:40.].

But is it thus that he looks on all? Alas! alas! we read of many, whom the world accounts blessed, whom yet “his soul abhors [Note: Psalms 10:3.].” On them indeed his eye is fixed, as well as on others; but “it is upon them for evil and not for good;” and the only complacency which he feels respecting them is, “Ah! I will ease me of mine adversaries: their foot shall slide in due time:” “I will whet my sword, and will make mine arrows drunk with their blood [Note: Deuteronomy 32:19; Deuteronomy 32:35; Deuteronomy 32:40.].” Think not that God is the same to all: indeed he is not: if to some he is a God of love and mercy, to others “he is a consuming fire.” Ah! beloved, when will ye believe this? When will ye realize this thought? When will ye ask, What are God’s views of me? what are his thoughts towards me? Could you but be persuaded to do this, we might yet hope to see you humbled before God, and God’s soul delighting in you.]

2. That there is, and will be, a corresponding difference between men in the eternal world—

[Not only of the world at large are there millions “perishing for lack of knowledge,” but even of the Church; and of those who once appeared in a hopeful way, are multitudes “drawing back unto perdition.” How little do both the one and the other of these imagine what awaits them at the moment of their departure hence! Could they conceive it, how would they now be filled with horror! how would their spirits sink within them! How earnest would they be in their inquiries. What must I do to be saved? Verily they would no longer be so gay, and easy, and secure, as they now are: nor, if we had a just view of their condition, could we speak of them but with floods of tears. Ah! brethren, when will ye believe that such a thing is possible? When will ye believe that such a thing is true? But true it is, whether ye will believe it or not: I pray God, ye may so believe it on the report of the Gospel, as never to taste it by bitter experience.

But of others there are a goodly number, (O! that God would multiply them an hundred-fold!) who are “believing in Christ to the saving of their souls.” They are already brought out of Egypt, and are pursuing their journey steadily through this dreary wilderness to the promised land. They meet with difficulties; but they are not discouraged: they go on in the strength of the Lord Jesus Christ: and speedily will they attain the great end of their faith, even the everlasting salvation of their souls. O who can estimate aright their prospects? Happy, happy people! How shall we attempt to describe the blessedness that awaits you? What a heaven will burst upon the soul at the first instant of its departure from the body! And what inconceivable bliss will it enjoy in the immediate and everlasting fruition of its God! But I must forbear. In attempting to expatiate on such a subject, I am only darkening counsel by words without knowledge. But do ye, my beloved brethren, have worthy thoughts of your high calling; and labour night and day to walk worthy of it.
These things may to many appear as a cunningly-devised fable: but know, all of you, that they are the very truth of God; and that, of the multitudes who are now around you, there will soon be many weeping and wailing and gnashing their teeth in the lake that burneth with fire and brimstone; whilst some, who have been plucked as brands out of the burning, will be seated upon thrones of glory, and singing everlasting Hallelujahs to God and to the Lamb.]

3. That the one great line of distinction between them is “faith”—

[It is by “faith that the just live;” and it is by unbelief that all others are excluded from the kingdom of heaven. Faith is indeed a hidden principle: but it is strongly operative, wherever it exists; and wherever it operates aright, will assuredly be productive of all the benefits which are here traced to it.
But, notwithstanding all that is said of this principle in the Holy Scriptures, and the indispensable necessity of it to the salvation of the soul, how few condemn themselves for their want of it! How few pray to God for it, or are even conscious of their need of it! What greater proof can there be of the blindness with which Satan has blinded the whole world! Men will readily enough acknowledge their need of holiness; but of faith they feel no need: they think they have as much of it as is necessary for their salvation. But, if they would only see how totally inoperative their supposed faith is, they would see at once that they are as destitute of real faith as are even the beasts that perish. Dear brethren, be aware of this: and cry mightily to God to impart unto you this spiritual gift. It is, in all who have it, the gift of God. No man can produce it in his own heart: it is not a mere conviction founded upon reasoning, but a principle infused into the soul: and it is by that living principle alone you can ever be brought to a state of acceptance with God in this world, and the enjoyment of his favour in the world to come. May God in his mercy create it in all our hearts! and may its fruits within us now be a pledge and earnest of its yet richer blessings in the realms of glory.]