Just as the apostle in Hebrews 6, after speaking in severe terms of apostates, turns to the Hebrew believers

saying, `But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus

speak' (6:9), so here in Hebrews 10:32 he continues:

`But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions'.

There is also blessed condescension to the frail and the weaker faith. Not only does he call to remembrance the

conspicuous hero of the fight, but the more reticent and less observed partner in the fight. Some were made a

`gazing stock'. Not so much is said of violence, or of actual suffering, but this reference shows that the Lord enters

into that shrinking which most of us have of being pilloried for our faith. Blessed truth, He knows, and weighs these

things in the balance of the Sanctuary. They might have gone free from observation. They might have remained

quietly shielded, but they are remembered in that they became `companions' of them that were so used. Instead of

the reading, `Ye had compassion of me in my bonds' the texts read, `of those in bonds'. This epistle to the Hebrews

does not teach that the writer (Paul as we believe) was a prisoner at the time of writing. They also took with joy the

spoiling of their possessions, probably by `extortion' as the words are rendered in Matthew 23:25.

`Knowing that you have for yourselves a better and enduring possession' (Heb. 10:34 not AV JP).

The text omits the words `in' and `in heaven'. Upon this series of admonitions the apostle rests his exhortation:

`Cast not away therefore your confidence (boldness, 10:19), which hath great recompence of reward' (10:35).

What they did need was patience. Patience is essential for perfecting. The epistle of James is written around

that thought. The first chapter opens with it (verses 3, 4 and 12), and the fifth chapter closes with it, `Ye have heard

of the patience of Job, and have seen the end of the Lord' (James 5:11). `The day' was approaching. That day was

the coming of the Lord, `for yet a little, and He that shall come will come, and will not tarry' (Heb. 10:37). This

coming was a possibility at this time, conditional on Israel's repentance (Acts 3:19-26).

This introduces the quotation from Habakkuk which figures so prominently in the epistles to the Romans and

Galatians. The words `The just shall live by faith' are divisible under three heads and the apostle has taken this

course with the verse.

`The just by faith shall live' (Rom. 1:17).  The argument of Romans 1 is concerning the provision of

righteousness. `The just by faith shall live' (Gal. 3:11). The argument of Galatians 3 revolves around works of law,

and faith. `The just by faith shall liv' (Heb. 10: 38). The argument of Hebrews chapters 10 and 11 is entirely

devoted to `living by faith'. Here we have a splendid example of exhortation, where doctrine and practice are both

given their place. Referring once again to Hebrews 6:12 we read of `faith and patience' inheriting the promises.

Out of the thirty-two occurrences of pistis (`faith') in Hebrews, 29 are found in this practical section 10:19-13:25.

The essence of the test of Habakkuk (2:3,4) seems to be found in the words `though it tarry, wait!' The delay,

the silence of God (Hab. 1:1-4) is solved by the assurance that `the vision is yet for an appointed time'. The waiting

does not mean that God is indifferent. All the details of His purpose have an appointed time. This fact of itself

should enable us to wait. Further, `at the end it shall speak and not lie'. When the time does come, nothing can

prevent God from speaking, acting, delivering, or doing whatever is particularly required. Yet further, the feeling of

delay is merely human. `Though it tarry ... it will surely come, it will not tarry' It is here that the prophet writes the

words which are repeated and interpreted with such fulness by the apostle Paul, `the just shall live by his faith'.

The Hebrew believers had suffered the spoiling of their goods, and a reference to Habakkuk 3:17, with its sixfold

failure of fig, vine, olive, field, fold and stall, places them in the goodly fellowship of the prophets. The better and

enduring possessions that they had are found in Habakkuk 3:19, `The Lord God is my strength, and He will make

my feet like hinds' feet, and He will make me to walk upon mine high places'. Living by faith is placed in contrast

with `drawing back unto perdition', and this drawing back is in its turn contrasted with `believing unto the acquiring

(not "saving") of the soul'.