(Heb. 4:1-13.)

The Jewish believers addressed in this Epistle seemed in danger of giving up the Christian conflict, and seeking a rest in the wilderness of this world which their faith did not afford them. This would necessarily enfeeble their spiritual vision and cause them to fall after the same manner of unbelief as Israel of old. Although the rest of the land had been set before them as glad tidings indeed, they turned from it. '' The Word preached did not profit them, not being mixed with faith in them that heard it" (ver. 2). So with us, there is no rest apart from faith. "We enter into rest who have believed" (ver. 3, J. N. D.)Therefore while it is called the "Today" of God's grace we are to "encourage ourselves each day " so "that none of you be hardened by the deceitfulness of sin"(chap. 3:13).

There must needs be constant and unswerving activity of faith, for we are become "companions of Christ" (chap. 3:14), the great example of faith's activity from first to last, if through this constancy of faith we hold the beginning of the assurance firm unto the end. If there be at the beginning that genuine faith which links us livingly with Christ God looks for that faith to go on in constant exercise with Christ all through to the end. So it was in Caleb and in Joshua. The possibility of not doing this is shown in the warning," Let us therefore fear, lest, a promise being left of entering into His rest, any one of you might seem to have failed," even as did Israel (chap. 4:1). They had no faith, and no promise avails apart from faith.

As to the rest which "remains," if Joshua had Or given it to them by bringing them into the land, God would not later on have spoken by David of a rest still to come. Joshua and his bringing of the people into the land, and into conflict with its powers, is a type for us of our present entrance by faith, and in the Spirit's power, into heavenly blessing. This we may fail to do, through unbelief and hardening by the deceitfulness of sin, as Israel failed. The exhortation is therefore,'' Let us use diligence to enter into that rest that no one may fall after the same example of not hearkening to the Word" (chap. 4:11). This means work, and. conflict, with suffering in it, for it means to wrestle (not with flesh and blood, of course, but) with wicked and opposing spirits in heavenly places, the types of whom are seen in the nations of Canaan against whom Joshua and Israel had to fight. It is this very work and conflict in connection with our entrance into rest which shows that it has not come yet in all perfect-ness. That still remains for the future. "For he that has entered into his rest, he has rested from his work, as God did from His own " (ver. 10) on the 7th day. Thus the full entering of our rest means the cessation of present work. Until that full entrance we are to "use diligence to enter into that rest" through the activity of faith and '' hearkening to the word " (ver. 11). This is the conflict of Eph. 6, which is at once the means of progress and of present enjoyment of our rest with all its blessing. It also keeps our feet from slipping; it enables us to hold the beginning of our confidence firm unto the end, and thus be the "companions of Christ." For is He not, Joshua-like, the Leader of His people into the land of promise and to the conflict for possession? Should we not covet therefore to be His companions in this warfare ? Think of the battle He fought for us at the cross where He made us who have faith in Him victors over Satan and sin. Shall we not go on now with Him our Leader into the holy fight in taking possession of that inheritance won for us by His death, and which Satan's spiritual powers of darkness would keep from us ? Oh to be " companions of Christ" after this sort! How sweet will be the full rest when it comes, and with Him we lay down the arms of conflict to rest forever with Him, and God is all in all. Are we such warriors ? May God grant that we all may be so, and in increasing measure.

But for this we need to "use diligence." There is no lack of incentive to it, nor of sufficiency for the conflict, "For the word of God is living and operative, etc." (vers. 12, 13). It partakes of the character of God Himself in every phase of His being. It is "living" because He who is "the Life" permeates it throughout. God in every aspect of His being breathes forth from every part, making it a perfect organic whole in which absolute harmony reigns. To add to it therefore, is but to be found a liar (Prov. 30:6). It is by it God is known. The life which pervades it is now in us who have been born again. If we walk in the Spirit of obedience therefore there will be constant harmony between us and this Word. How blessed a link is thus established between us and our God. How we ought to prize the Word. By its every word we are to live. So Christ lived, and so the words He spoke were spirit and life (John 6:63). It is like milk to the babe, the only means of growth (i Pet. 2:2).

It is also operative-ever active. Life is always this; it is by activity that we know life. The Word received in the heart always becomes operative, working in us and through us that which is of God By what is seen in our lives will be seen the extent to which we have received the Word of God in our hearts. We are true givers according as we have first been true receivers. Nor is true reception the acquisition of mere knowledge. This only puffs up. True reception assimilates the Word, and it thus becomes woven into the very life and character. This means exercise-the spirit of prayer and fasting.

In its operation with us we will find it sharp like the surgeon's knife. "It is sharper than any two-edged sword." But it wounds only to heal. It cuts only to remove what hinders growth and development. It works to make us men of God "throughly furnished unto all good works." But if it be the Word of Life, it is also the Word of Light. For after all the Life is the Light. Its rays penetrate into the remotest recesses of our being, dividing soul and spirit, that is, manifesting and separating what is merely natural in us from what is spiritual, that we may judge of all according to God's mind. How important to be able to distinguish between things that differ. How easy it is to deceive ourselves, and think we are spiritual when we are only carrying out our natural desires. The word of God searches out all this; it brings us into the presence of His holiness ; and self, with all that is of it, cannot abide that penetrating eye, but must with its native corruption, be cast off. This is a painful, but a needful and important process, apart from which there is no spiritual growth, but only disease and decrepitude.

But further, it divides both joints and marrow. The outward form and the essence within are both made manifest and properly distinguished. The joints are that which connect the different parts together and facilitate the proper movement of the whole. The marrow is their strength and active power. So the word of God enters into the innermost recesses of our various relationships and connections in life, and dissects and makes plain the elements that are at work. It may show how much we are out of joint with what we should be the most closely joined, or it may show how hollow and empty is the outward form which seems so fair to the natural eye-show how little marrow is secreted within. Truly it is "a discerner of the thoughts and intents of the heart." We would not, could not, know the awful depravity and evil capabilities of our hearts were it not for its searching light and penetrating power. Intercourse with that Word brings and keeps us in the place of humility and needed self-judgment. It means the destruction of pride, the abhorrence of self, the exaltation and enthronement of Christ in our practical lives.
"There is not a creature unapparent before Him." God Himself is so intimately linked up with His Word that the process of revelation effected by it, in making manifest all things, can be spoken of as revelation effected by God Himself. How forcibly, in the use of it, we are often made to feel that '' all things are naked and laid bare to His eyes with whom we have to do." May we submit ourselves to it as we should in godly fear, for herein lies our fullest blessing, our sure and only guide for the path, our strength and sustenance for all the way. J. B. Jr.