Messages from the Epistle to the Hebrews | Page 5

is of infinite importance at a time of confusion and
debate in the Christian Church.
Therefore, alike for our safety and for our usefulness, let us first afresh
"consider Him." And then let us afresh "take heed" that with "a good
heart of faith" we draw to and abide in union with the "considered"
Christ, in whom we know and possess the living God.
CHAPTER III
UNTO PERFECTION
HEB. iv.-vi.
Our study of the great Epistle takes here another step, covering three
short but pregnant chapters. So pregnant are they that it would be
altogether vain to attempt to deal with them thus briefly were we not
mindful of our special point of view. We are pondering the Epistle not
for all that it has to say, but for what it has to say of special moment

and application for certain needs of our own time.
The outline of the portion before us must accordingly be traced. In
detail it presents many questions of connexion and argument, for,
particularly in chapter iv., the apostolic thought takes occasionally a
parenthetical flight of large circuit. But in outline the progression may
be traced without serious difficulty.
We have first the appeal to exercise the promptitude and decision of
faith, in view of the magnificent promise of a Canaan of sacred rest
made to the true Israel in Christ. Even to "seem" (iv. 1) to fail of this,
even to seem to sink into a desert grave of unbelief while "the rest of
faith" is waiting to be entered, is a thought to "fear." Great indeed are
the promises; "living" and "energetic" is "the Word" which conveys
them.[A]
[A] Ch. iv. 12, if I am right, follows in thought upon iv. 2, leaving a
long and deep parenthesis between.
That "Word" is piercing as a sword in its convictions, for it is the
vehicle of His mind and His holiness "with whom is concerned our
discourse" (iv. 13); while yet it is, on its other side, a "Gospel" indeed
(iv. 2), the message of supreme good, if only it is met with faith by the
convicted soul. Yes, it is a message which tells of a land of "rest," near
and open, fairer far than the Canaan on which Caleb reported and from
which he and his fellows brought the great clusters of its golden vines.
Passage after passage of the old Scriptures (iv. 3-9) shows that that
Canaan was no finality, no true terminus of the purpose of God;
another "rest," another "day" of entrance and blessing, was intimated all
along. Unbelief forfeited the true fruition of even the old Canaan for the
old Israel. And now out of that evil has sprung the glorious good of a
more articulate promise of the new Canaan, the inheritance of rest in
Christ, destined for the new Israel. But as then, so now, the promise, if
it is to come to its effect, must be met and realized by obedient faith.
Despite all the difficulties, in face of whatever may seem the Anakim
of to-day, looking to Him who is immeasurably more than Moses, and
who is the true and second Joshua,[B] we must make haste to enter in
by the way of faith. We must "mingle the word with faith" (iv. 2), into

one glorious issue of attained and abiding rest. We must lay our hearts
soft and open (iv. 7) before the will of the Promiser. We must "be in
earnest" to enter in (iv. 11).
[B] The "Jesus" (iv. 8) of the Authorized Version.
Then, at iv. 14, the appeal takes us in beautiful order more directly to
Him who is at once the Leader and the Promised Land. And again He
stands before us as a "great High Priest." Our Moses, our Joshua, is
also our more than Aaron, combining in Himself every possible
qualification to be our guide and preserver as we enter in. He stands
before us in all the alluring and endearing character of mingled majesty
and mercy; a High Priest, a great High Priest, immeasurably great; He
has "passed through the heavens" (iv. 14) to the Holiest, to the throne,
the celestial mercy-seat (iv. 16) "within the veil" (vi. 19); He is the Son
(v. 5); He is the Priest-King, the true Melchizedek; He is all this for
ever (vi. 20). But on the other hand He is the sinner's Friend, who has
so identified Himself in His blessed Manhood with the sinner, veritably
taking our veritable nature, that He is "able to feel with our
weaknesses" (iv. 15); "able to feel a sympathetic tolerance [Greek:
metriopathein] towards the ignorant and the wandering" (v. 2);
understanding well "what sore temptations mean, for He has felt the
same"; yea, He has known what it is to "cry out mightily