Looking unto the Author and Finisher of our faith (rather, the Leader, or Captain, as in Hebrews 2:10, and Perfecter of the faith, or of faith—faith's Captain and Completer), Jesus; who for the joy that was set before him endured the cross, despising shame, and is set down at the right hand of the throne of God.
The idea is not, as implied in the A.V. and understood by Chrysostom and other ancients, that Jesus first inspires and then brings to its complete result the individual Christian's faith ("quod caepit in nobis consummabit"), but (as implied in the word ἀρχηγὸς, and suiting the context better) that he is the Leader of the whole army of faith, whose standard we are to follow, and whose own completed victory is the enabling cause as well as the earnest of our own.
It is no valid objection to this view that he could not have been a Leader in this sense to the faithful ones before his coming, referred to in the last chapter; for, as has been before observed (see on "the reproach of Christ," Hebrews 11:26), he is regarded as the Head and Leader, in all ages, of the faithful; and in virtue of his future warfare for mankind the saints of old endured and triumphed:—and certainly Christians, to whom the exhortation is addressed, may look to him in an obvious sense as their Captain to be followed.
Nor, again, is there difficulty—apart from that of the whole mystery of the Incarnation—in his being presented to us as himself an example of triumphant faith. For he is elsewhere spoken of as having so "emptied himself" of his Divine glory as to have become like unto us in all things, sin except; and thus to have been sustained during his human life by faith in the unseen, as we are.
His addresses to the Father (see especially John 17:1-26) are strikingly significant in this regard. The expression, "for the joy," etc. ( ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς), does not mean, as some take it, "instead of the joy which he might have had on earth" (such e.
g. as was offered to him by the tempter), but, as is evident from the word προκειμένης, "as set against, i.e. for the sake of, future joy" (cf. ἀντὶ βρώσεως μιᾶς, Hebrews 12:16). Such looking forward to joy with the Father and the redeemed after triumph is expressed in the great intercessory prayer-above referred to (John 17:5, John 17:13, John 17:22, John 17:23, John 17:24, John 17:26).
It may be here observed that anticipation of reward hereafter is among legitimate human motives to a good life. It may be said, indeed, that the highest virtue consists in doing what is right simply because it is right—in fulfilling God's will, whatever may come of it to ourselves; but the hope of a final happy issue comes properly, and indeed inevitably, in as an inspiring and sustaining motive.
Aspiration after Happiness is a God-given instinct of humanity, necessary for keeping up the life of virtue. There may be some so in love with virtue as to be capable of persevering in lifelong self-denial, though without any faith in a life to come.
But human nature in general certainly requires this further incentive, and Christian faith supplies it. Nor are those who thus work with a view to future joy to be accused of selfish motives, as though they balanced only a greater against a smaller gain.
To the true Christian the grand inspiring principle is still the love of God and of his neighbor, and of goodness for its own sake, though the hope of an eternal reward supports and cheers him mightily.
Nor, again, is the joy looked forward to a selfish joy. It is the joy of sharing in the triumph of eternal righteousness in company with all the redeemed, whose salvation, no less than his own, he desires and strives for.
And, further, with regard to his own individual joy, what is it but the joy of attaining the end of his being, the perfection God meant him for, and to which it is his duty to aspire? Hence Christ would not have been a perfect Example to man had he not been represented as looking forward to "the joy that was set before him."