Let us fear, then, this one thing--the leaking away of our faith and drifting away from the grace of God. The word translated "come short of" is used also in Heb. 12:15, with an illustration of what it means immediately following. We are, as antitypes, in the same position with Israel, who having passed through the Red Sea, were to follow their leader into the promised land. Paul calls attention to that fact in 1 Cor. 10. Their gospel (glad tidings) was of the land of promise and rest from their wandering; ours is of the New Jerusalem and rest with God after our pilgrimage. Just as their gospel fails to do some them good, so our greater gospel fails to benefit some of us, and for the same reason--lack of faith. Hard hearts, wayside hearts, stony-ground hearts, thorny-ground hearts--hearts in which only a thin film of receptive soil is found for the word, or in which "the lust of other things" crowds out the word--these are the evil hearts of unbelief that manifest themselves in falling away from the living God. (Heb. 3:12.) To-day when you hear God's voice, harden not your heart. [58]

      "Rest" is a sweet word. We like to think of the future rest promised to those who "die in the Lord from henceforth." (Rev. 14:13.) But our rest is not altogether in the future. Jesus called us for rest. "Come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." "Rest in the Lord," said the psalmist, "and wait patiently for him."

      The rest of faith begins here. The verb is in the present. "We who have believed do enter that rest." It is not a ceasing from activity, neither here nor in the life to come. There "his servants shall serve him." It was not ceasing from activity even in God's rest on his Sabbath day. Jesus said: "My Father worketh hitherto, and I work." (John 5:17.) The rest, to us, is the rest of victory--a heart stayed on God, the calm poise of the soul, the peace unruffled and unshaken by whatever comes or [59] goes. It is sharing in God's tranquillity and calm power, the satisfaction in his works and plans which were finished from the foundation of the world. Into this rest we enter by faith. "Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not be in haste." (Isa. 28:16.) Even now as we trust in God and live in his will, his wisdom, his goodness and providence, and rely upon his power for sustenance and victory, we shall see the less of frustration, nervous anxiety, apprehensions of evil, dread of to-morrow, storms and tempests of the heart. The rest begins here, to be perfected forever "over there."

      The entrance of Israel into the land of promise is typical of our rest. It was not the real rest of God, but a shadow of it. It meant for them a transition from a wilderness to a land flowing with milk and honey, from wanderings to a homeland. A like rest is vouchsafed to the believing soul. If that had been the ultimate rest God had in store for his people, would it not have been fulfilled when Joshua (in the Authorized Version "Jesus," the Greek form of the name "Joshua," is used) led them across the Jordan? And how could David, then, so long a time afterwards, still have spoken of another [60] day of opportunity to enter into the promised rest? (Heb. 4:6-8; see also Ps. 95:7.)

      Note how "unbelief" and "disobedience" are used interchangeably in Heb. 3:19; 4:6. See how the same usage occurs in John 3:36 (American Revised Version). What relation between "unbelief" and "disobedience?" Look at the expression "obedience of faith" in Rom. 1:5; 16:26. What do you conclude to be the difference between the obedience of faith and the obedience of the law? (Rom. 10:5.)

      In one verse here the writer makes five statements concerning the word. The word of God is living. It is a seed. If permitted to grow, its life will manifest itself in the soul. It is powerful (Jer. 23:28, 29.) It has power to create, power to destroy, power to kill and to raise from the dead, power to heal and to afflict, power to remit and to retain sin, power to awaken and save, power to harden and condemn. Whether its power will work good or ill to us depends altogether on our attitude toward the word. To those who are humble and reverent toward it (Isa. 66:2), willing to hear and learn and obey, it will bring the highest blessing; but those who harden their hearts and fight against it--it will rise up against them and [61] slay them. How many instances do you know where the word is spoken of as a sword? What is the significance of the figure? Why, as he explains here, is it "sharper than any two-edged sword?" In what respect and how is it sharper? How does the word discern the thoughts and intents of the heart? It is a mirror in which we behold the glory of the Lord (2 Cor. 3:18) and can see ourselves as God sees us and as we look in comparison to the perfect One. This is humiliating and disagreeable. But the word of God, like a surgeon's knife, wounds only to heal. Instead of leaving us miserable and downcast, it leads us to forgiveness and purity and hope. We easily deceive ourselves; and a self-deceived man falls into a pit, for he is a blind man. Is it a great blessing to be undeceived? See how David prayed for it. (Ps. 139:23, 24.) In Ps. 19:11, 12 the connection shows that it is God's word that reveals the heart to itself. The word is a judge also, as well as a mirror. (John 12:48.)

      Then he passes on from the word to the God who spoke it. We cannot deceive him. We may harden our hearts against his word; we may hide ourselves from his light; we may, like the ostrich, hide our heads in the sand and fancy that because we see and know nothing, therefore we are not responsible. But God lives [62] and knows and sees. He takes note of how we deal with his word. Here is a warning. (Heb. 3:7 to 4:11.) It is God's word. Does it fit your case? Did you weigh it and let its heart-searching light enter? Or did you pass it by slightingly and indifferently? Be sure God knows; and as you deal with the word, you deal with God, and so will he deal with you.

      Almighty God, who in love and mercy hast spoken to us, warned us, and proffered thy help in thy word, help us to open our souls to thy truth, though it should cut and wound. We would not shrink from that most wise and loving touch of our great Physician. We would not turn aside from the serious thoughts that rise in our hearts when thou dost reveal ourselves to ourselves. We would not drown out the God-awakened conscience with frivolities. Yet at our best we esteem thy word of warning too little. Give us a higher appreciation of thy counsel and more reverence. Show us more light, and give us grace and strength to walk in it. Lead us into thy rest through faith in our Lord Jesus Christ. Amen. [63]

      Lesson IX. extends from Heb. 4:14 to 5:10. What exhortation in verse 14? Do you find it often in this Epistle? On what grounds does he exhort us to "hold fast?" Why should that be an encouragement to us? What is "boldness?" When shall we look for grace to help? Note seven points in the description of the earthly high priest. Then see how step for step they are applicable to Christ. To what special occasion in Christ's life could verses 7 and 8 refer? [64]

[LOH1 57-64]