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