addresses himself here. He brings the wilderness wandering in to illustrate the failure to

attain the promise; he exhorts to endurance; he gives a list of overcomers and cites the

Lord Jesus Himself in chapters 5: and 12: as an example to the overcomer. It is in view

of this that the miraculous testimony of Heb. 6: is written, and to this end the solemn

conclusion of Heb. 12: is addressed.

The difficulty that many have with regard to Heb. 6: will be solved as we realize the

nature of the subject and the character of the confirmation. The miracles which were

wrought by the apostles are called the "powers of the age to come", and to refuse their

testimony was fraught with special danger. In this same context comes the nearest hint of

the so great salvation in Abraham's history.  Let it be observed what portion of

Abraham's history is brought forward. Romans bases its teaching upon the testimony of

Gen. 15: "Abram believed God, and it was counted unto him for righteousness". The

whole argument excludes works. James bases his argument upon the twofold testimony

of Gen. 15: and 22: Hebrews goes at once to Gen. 22: The epistle to the Hebrews

does not speak of imputing righteousness without works. Its special theme demands such

statements as "they wrought righteousness", and "the righteous shall LIVE by faith", "he

obtained witness that he WAS righteous", "he became the heir of the righteousness which

is by faith".

The passage in Gen. 22: referred to in Heb. 6: goes beyond justification by faith;

as James 2: 22 declares, "seest thou how faith wrought with his works, and by works

was faith perfected?" After Abraham had passed the supreme trial of faith come the

It was here when Abraham had reached this stage of "perfecting", the master key of

"Hebrews", that it would seem God revealed to him the "so great salvation", the City

which hath foundations.