justification of the heathen by faith (3: 8), have led up to the introduction of this key text.

We can write Paul's text as found in Galatians thus:

The moment we do this, our thoughts go back to Romans with its insistence upon

"Righteousness". While it is still as true as when the apostle penned Galatians, that

"faith" not "works of the law" constitutes the gospel plan for justification, there is, in

Romans, a strong emphasis upon the word "just". Paul explains that the secret of the

power resident in the gospel is because:

Here, it is "the righteousness of God" that drew out the text from Habakkuk, and we

may write Paul's text as found in Romans thus:

Returning now to Hebrews, we are already aware that the evangelical doctrine of

justification by faith is not the uppermost theme of that epistle. These Hebrews are rather

exhorted to leave the types and shadows of their faith and to "go on unto perfection"

(Heb. 6: 1). If it was blessedly possible for them to "go on", it was sadly possible for

them to fail so to do, and consequently we find in structural correspondence the two

passages thus:

Now it is just here, at this second alternative that the apostle brings forward the text

from Habakkuk.

It is evident that the apostle is now speaking of practical faith, a faith that "endures"

(10: 32), a faith that holds in it great recompence of reward (10: 35). He exhorts his readers

to exercise patience during the waiting period, and enforces it by the quotation, "Now the

just shall live by faith". It is evident that he is not speaking of the plan of gospel

salvation, he is rather dealing with the life of faith that should accompany salvation,

consequently we can once more set out the apostle's text as follows:

Having seen the connecting link between the three single epistles of this series we turn

our attention to the two pairs of epistles, those to the Thessalonians, and those to the