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From Egypt to Canaan By Arlen L. Chitwood www.lampbroadcast.org
Chapter Eight
Let Us Therefore Come Boldly
Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.
For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.
Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. (Hebrews 4:14-16)
The second of the five major warnings in Hebrews begins with the exhortation
Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus. (3:1)
And this second major warning in Hebrews ends with an exhortation surrounding that which was introduced at the beginning:
Seeing then that we have a great High Priest who has passed through the heavens . . . Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. (4:14a, 16)
As “Apostle,” Christ died for our sins; and as “High Priest,” He ever lives to make intercession for us.
Fallen man can be saved today only because of and through/by Christ’s past work as “Apostle,” and this salvation is the foundation upon which everything rests. But redemption provided through Christ’s past work as Apostle is not the central message of Hebrews. Hebrews looks beyond this point (beyond Exodus 12 in the type), to that which redemption makes possible — things ultimately having to do with the land of Canaan in the type.
Thus, the thought surrounding “our confession” in Hebrews 3:1 must begin with but move beyond Christ’s finished work at Calvary. It must look out ahead, to that which redemption makes possible — things centered in Christians ultimately realizing an inheritance in that heavenly land in the antitype.
The word, “confession [KJV: ‘profession’],” is a translation of the Greek word homologia, meaning “to say the same thing [as another].” Contextually, it would refer to saying the same thing that God has said about His Son as Apostle and High Priest, i.e., agreeing with the record that God has given concerning His Son.
And agreeing with this record, contextually, in Hebrews, would be agreeing with what God has to say about the purpose for His Son’s past work as Apostle and His Son’s present work as High Priest. Only within this framework can Christ’s ministry — past and present — be viewed in a correct perspective.
A reference to one’s confession surrounding that which is in view in Hebrews chapters three and four is also seen in Hebrews 10:23:
Let us hold fast the confession of our hope without wavering . . . .
And, comparing this verse with Hebrews 3:1; 4:14, in the light of “the hope” which we are to hold with confidence and rejoicing in Hebrews 3:6, along with the central message of the book, one could come to only one conclusion. The three verses are actually dealing with different facets of the same central truth.
Hebrews 3:1 views the matter from a dual perspective — Christ’s past, finished work of redemption, and Christ’s present work as High Priest; and Hebrews 4:14 views the matter more from a singular perspective, as does Hebrews 10:23 — that of Christ’s present work as High Priest alone.
Christians are called upon to agree (homologia) with the record that God has given of His Son; and, keeping in mind the central message of Hebrews, whether we view that which Christ’s past work makes possible (His work as Apostle, effecting redemption) or that which Christ’s present work makes possible (His work as High Priest, providing a present cleansing for those whom He has redeemed), the thought must always be the same. One must always keep his eyes centered on the goal lying out ahead, on the purpose surrounding Christ’s past, finished work at Calvary and on the purpose surrounding Christ’s present, continuous work in the heavenly sanctuary.
And this goal has to do with the third office that Christ will one day occupy — that of King. The goal has to do with occupying positions as kings and priests with the great King-Priest in that coming day, a goal that allows the flow of thought to continue quite naturally into the third of the five major warnings, wherein one finds the Melchizedek priesthood brought into full view (chapters 5-7).
The goal of our calling is expressed in different ways in Hebrews, clearly revealed to be the same goal in the antitype as that possessed by the Israelites under Moses in the type. Attaining this goal in that future day is spoken of as synonymous with coming into possession of “the hope” set before us (3:6; 6:11, 18-20), inheriting “the promises” (6:12), or realizing “the saving of the soul” (10:35-39).
It is coming into possession of “so great salvation,” to be realized by the “many sons” whom Christ will bring “to glory” with Him (1:14; 2:3, 10). It is entering into that “Sabbath rest” awaiting the people of God (4:1-11).
Attaining this goal, expressed in different ways, is what Hebrews is about; and when the book refers to “the Apostle and High Priest of our confession” or exhorts us to “hold fast our confession” (with the “High Priest of our confession” in view), the thought must be in line with the central message of the book. The thought must have to do with the goal of our calling, expressed over and over many different ways throughout the book.
A Present Cleansing
Remaining within the typology of the six and seven days referred to in the first part of Hebrews chapter four, the high priestly ministry of Christ, introduced at the end of the chapter (carrying through into chapter 5), has a dual aspect. There is one type of ministry in view during the six days (more specifically, days two through six), with another type of ministry being brought to pass after six days, on the seventh day.
There is first Christ’s present high priestly ministry, patterned after the order of Aaron, wherein He is a minister in the sanctuary (as was Aaron). He is presently ministering on behalf of those destined to occupy positions with Him as “kings and priests” during the coming age, and He is ministering on the basis of His shed blood on the mercy seat in the heavenly sanctuary.
(Note that Christ can minister in the sanctuary in this manner today, though not of the Levitical line, because He is not ministering as High Priest to individuals under the Mosaic Economy. Rather, He is ministering on behalf of those who form the one new man “in Christ.”
But in that coming day when Israel is brought back into the picture, Christ’s priesthood, of necessity, will have to change. In that day Christ will be the great King-Priest after the order of Melchizedek, a priesthood of an entirely different order.)
Christ’s present high priestly ministry is occurring during that period when Christians, as the Israelites under Moses in past time, are moving toward the land to which they have been called; and this is also a ministry occurring during the antitype of days two through six in the typology of Genesis chapter one.
In the antitype of the activity on day one in the Genesis account — by the action of the Spirit, using the God-breathed Word, on the basis of the finished work of the Son — there is a division established between the soul and the spirit. The spirit is separated from the soul, there is an in-breathing of life, and the individual, by this process, passes “from death to life” (Genesis 1:2b-5; John 3:3; 5:24; Hebrews 4:12). And this is brought to pass on the basis of Christ’s past work as Apostle.
Then in the antitype of the activity occurring on days two through six — by a continued work of the triune Godhead — there is a progressive growth from immaturity to maturity. The indwelling Spirit uses the God-breathed Word to continue and sustain that life previously brought into existence as He effects spiritual growth toward maturity. And the Son, during this time, occupies the office of High Priest in the heavenly sanctuary to provide a present cleansing for the ones progressively moving, under the leadership of the Spirit, from immaturity to maturity in their spiritual growth.
(Thus, events occurring during the first day point to Christ’s work as Apostle, for it was as Apostle that “Christ died for our sins”; and the Spirit’s work on this day, in the antitype, occurs on the basis of Christ’s finished work at Calvary alone and has nothing to do with His subsequent work as High Priest.
Christ’s high priestly ministry, patterned after the order of Aaron, comes into view only after the time depicted by events on day one, only after the person has passed “from death to life.”)
That which is depicted by events on days two and three has to do with divisions, distinctions (as that which is depicted by events on day one — the division between soul and spirit, effecting the salvation that we presently possess). On day two, the waters below the atmosphere were divided from the waters above the atmosphere (the antediluvian world had water both below and above the atmosphere, with the water above the atmosphere coming down at the time of the Flood during Noah’s day [vv. 6-8; cf. Genesis 7:11]). Then on day three the earth’s land masses began to appear above the water, and vegetation began to appear (vv. 9-13).
(Both in Genesis 1:2 and during the Noachian Flood [Genesis 6-8] water covered the whole face of the earth. During Noah’s day, God caused land to appear above the water once again through the means seen in Psalm 104:6-9 [NASB] — “The mountains rose, the valleys sank . . . .” God, at this time began to lower some land masses and raise other land masses [e.g., the Pacific basin, and the western U.S.], allowing the water to run into the basins and dry land to appear on the land masses being raised.
In Genesis 1:6, 7 though, God removed vast quantities of the water covering the earth and placed this water above the atmosphere. This alone may have allowed sufficient land to appear above the water. We’re not told. If not, God would have done the same thing which He later did [again?] during Noah’s day, for God works in established patterns.
Note though that God’s activity during Noah’s day was not a restoration of the earth per se. Had it been, the waters that fell in the form of torrential rain would have been placed back above the atmosphere, along with the curse on the ground being lifted [Genesis 3:17, 18]. But all of that awaits a future day, seen in Acts 3:21 — the restoration of all things.)
Events occurring during the first three days in Genesis chapter one would point to elementary things or the basics in one’s spiritual life and growth. Events occurring during day one would point to a work having to do with the impartation of life. Then events occurring during days two and three would point to divisions, distinctions as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and spiritual, spiritual and carnal (fleshly), Jew, Gentile, and Christian, the dispensations, etc.
Only when one learns the distinctions, divisions depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six. On these three days, light was restored to the sun and moon (day four, vv. 14-19); sea life and the birds of the air were created (day five, vv. 20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, vv. 24-27).
That which is depicted by the work of the Triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed “from death to life” and has been instructed in the elementary truths (days one through three) — after he has been “born from above” and has grown to a degree in his Christian life — he can then begin to view with understanding deeper spiritual truths of the Word. He can then begin to view with understanding those things in the Word depicted by events on days four through six.
An individual in this position can then begin to sink deep shafts down into the Word and mine its treasures. He can look into the Word and understand that which is depicted by the lights in the heavens. He can in the true sense of the Word, “mount up with wings as eagles . . . run, and not be weary . . . walk, and not faint” (Isaiah 40:31), as he scales the heights; or he can scale the depths of the Word as the sea creatures plunge to the depths of the sea; or he can roam through the Word as the land creatures roam the earth.
In short, the more a person progresses from immaturity to maturity the more he comes into a position where he becomes unlimited in that which he can mine from the God-breathed Word in his possession. And the whole matter is with a view to man, at the end of six days, at the end of six thousand years, being in a position to realize the purpose for his very existence: “Let them have dominion . . . .” (Genesis 1:26, 28).
It is only during that period depicted by events during days two through six that Christ exercises His present high priestly ministry, patterned after the order of Aaron. That which is depicted by events on the seventh day (the seventh one-thousand-year period) necessitates a change in Christ’s high priestly ministry.
In that day, Christ will no longer be a minister of the sanctuary after the order of Aaron. Rather, in that day Christ will be the great King-Priest after the order of Melchizedek, which is the direction that the book of Hebrews moves immediately following the conclusion of the second of the five major warnings in chapter four (ref. chapters 5-7).
1) The Israelites Under Moses and Joshua
Beginning with Exodus chapter twelve and continuing through the book of Joshua there is one complete type (comprised of innumerable individual types), a complete type previously established and set forth in very concise and precise form in the opening two chapters of Genesis. These two chapters in Genesis form not only the foundation for the septenary arrangement of Scripture but also the foundation for teachings surrounding the entirety of the Christian life, from birth to the Messianic Kingdom. And the subsequent portion of Scripture from Exodus chapter twelve through Joshua simply enlarges upon that which was previously set forth at the beginning, in the opening verses of Genesis.
In this respect, events on the day of the Passover in Exodus chapter twelve would parallel events on day one in Genesis chapter one (vv. 2b-5). Then, events beyond the Passover in Exodus would parallel events beyond the first day in Genesis (1:6ff).
In Exodus, the firstborn, a ruined creation, came under the sentence of death; and God made provision whereby He could remove “the first” and establish “the second” (Hebrews 10:9). God provided a substitutionary death, with a resurrection to life beyond the Red Sea passage.
A lamb from the flock could die in the stead of the firstborn in the family. The lamb was to be slain, and blood from the slain lamb was to be applied to the door posts and lintel of the house in which the firstborn lived. Then, when the Lord passed through the land of Egypt at midnight and saw the blood applied to the door posts and lintel, He knew that the firstborn in that house had already died. A substitutionary death had occurred, God was satisfied, and the Lord consequently passed over that house.
Beyond that was burial on the western banks of the Red Sea in Egypt and resurrection to “walk in newness of life” on the eastern banks of the Red Sea in the wilderness. And the entire matter was with a view to the Israelites one day realizing their calling in the land set before them, the land of Canaan.
Then, in the parallel type in Genesis, in the original type, God, on the first day, began the work of bringing a ruined creation out of its ruined state (1:2b-5). The Spirit of God moved and God spoke, events that could occur only in connection with a work by the Son (John 1:3). Thus, the Son is seen throughout God’s activity during the six days in Genesis chapter one through activity that could pertain only to Him.
The Spirit moving and God speaking were simultaneous, inseparable events (the Spirit does not move either apart from or contrary to the Word, something very evident when the type is compared with the antitype).
The removal of the earth from its watery grave though was a subsequent event. There was death, burial in water, and resurrection to newness of life in both the Genesis and Exodus accounts; and this is seen in the antitype through man’s salvation and subsequent baptism today (cf. Genesis 1:2, 9; Exodus 12-14; 1 Corinthians 10:1, 2; Colossians 2:12; 2 Peter 3:5, 6 [Note also 1 Peter 3:20, 21. The original type, upon which the typology surrounding the Noachian Flood must be viewed, is Genesis 1:2ff]).
(The proper place for “baptism” in relation to “salvation” is thus seen in both the restoration of the earth in Genesis and in the Israelites’ passage through the Red Sea in Exodus. Within a Scriptural framework, baptism can only be subsequent to — never a part of — salvation.
Also, the removal of the earth from its watery grave — depicting resurrection to life, paralleling resurrection to life on the eastern banks of the Red Sea in Exodus chapter fourteen — was an event that occurred on the third day [v. 9]. In this respect, events occurring on the second and third days, within the framework of depicting the central spiritual truths at hand, should be thought of more in the sense of a unit. However, another spiritual truth is shown by depicting “resurrection” as occurring on the third day, for that is the day resurrection will occur [cf. Hosea 6:2; Luke 24:21; 1 Corinthians 15:4].
Viewing the matter more in the sense of central spiritual truths though, events occurring on days two and three would simply point to the basics in one’s spiritual life and growth, following the individual’s passage “from death to life” [depicted by events occurring on day one]. They must be viewed after this fashion, for something alluded to by an event on day three actually occurs in the subsequent type in Exodus and in biblical examples of the antitype immediately following that alluded to by events on day one [cf. Exodus 12-14; Acts 8:26-39; 16:30-34].
Note that events on days four through six should also be viewed after this same fashion — as a unit. That is, events occurring on day six would not necessarily point to spiritual truths above and beyond those depicted by events on days four and five. In this respect, the opening chapter of Genesis presents two units within two triads of days that cover the entirety of the Christian life from birth to the Messianic Kingdom.)
In the type, beginning in Exodus chapter fourteen, the high priestly ministry of Aaron came into view following the Red Sea passage and the march of the Israelites to Sinai. Aaron’s ministry occurred during that time when the people acted upon the Word received through Moses at Sinai and journeyed toward the land set before them. And within the framework of Genesis chapter one — within the original type — this period would parallel that time depicted by events on days two through six.
The ministry of Aaron though, as previously shown, does not extend over into that future time depicted by events on the seventh day. It was Joshua who led the Israelites into the land of Canaan (the rest set before them), which would move one beyond the sixth day in the type; and Aaron, as Moses, was removed via death prior to this time.
Christ’s ministry during that future time, in the antitype, will likewise be different. The “death of the high priest [after the order of Aaron],” in the antitype of Numbers 35:28, will occur. And in that coming seventh day, Christ, rather than being a minister in the heavenly sanctuary on behalf of His future co-heirs, will be the great King-Priest in Jerusalem, after the order of Melchizedek, with His co-heirs occupying positions on the throne with Him.
(Ref. the author’s book, The Time of the End, Appendix 2, “The Death of the High Priest.”)
Thus, Hebrews 4:14-16, closing the second of the five major warnings, deals with Christ’s ministry during the antitype of events surrounding days two through six in the first chapter of Genesis or with the antitype of the Israelites during their wilderness journey under Moses (parallel types pointing to one antitype). Christ is presently exercising the office of High Priest on behalf of Christians during their pilgrim journey, during that time when they are progressing in their spiritual growth from immaturity to maturity. And this ministry is to provide a present cleansing for the “kings and priests” that Christ is about to bring forth to occupy positions on the throne with Him at the end of the sixth day, on the seventh day.
(Note that a first-mention principle has been established in Genesis 1:2b, 3. The Spirit is seen in these opening verses acting in connection with and in complete accord with all subsequent Scripture.
Man’s salvation in the beginning [seen in the events of day one in the type] occurs through the Spirit using the God-breathed Word to bring about life where life had not previously existed; and man’s spiritual growth toward maturity [seen in the events of days two through six in the type] occurs by the Spirit continuing to use the God-breathed Word to sustain and nourish the life previously brought into existence.)
2) “If I Do Not Wash You”
Christ’s present ministry and the purpose for this ministry can be seen about as well as anywhere in Scripture in the account of His washing the disciples’ feet in John 13:2-11. In this account Christ laid aside His garments, took a towel, girded Himself, poured water into a basin, and began to wash the disciples’ feet. And the heart of the matter is revealed in the interchange of words between Christ and Peter when Christ came to Peter and sought to wash his feet.
Peter, not understanding what was happening, attempted to prevent Christ from washing his feet. Peter said,
You shall never [a double negative in the Greek text — very emphatic] wash my feet!” And Christ’s response was, “If I do not wash you, you have no part with me [two negatives in the reply, If I do not, then you will not]. (v. 8)
Peter, still not understanding, but taking Christ at His word that he could have “no part with” Him apart from allowing Christ to wash his feet, went beyond that point and requested that not only his feet but his complete body be bathed (v. 9). Peter, in essence, said, “If that’s what it will take to have ‘a part with’ you, then don’t stop with just my feet. Give me a complete bath.”
Jesus then responded by saying,
He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you [a reference to Judas]. (v. 10; cf. v. 11)
Throughout this interchange, there is a play on two Greek words, nipto and louo, both translated the same way in the English text. When used together like this, nipto refers to washing “a part of that which is in view” (a part of the body in this case — the feet), and louo refers to washing “the whole of that which is in view” (the whole body in this case). Thus, the English text does not really convey the central crux of this passage.
In verse eight, Christ used the word nipto, indicating that Peter (and the other disciples) could have “a part with” Him only if they availed themselves of the provided “partial washing.” In verse nine, Peter alluded to the type washing that would be shown by the word louo, not by the word nipto that Christ had used. This is evident from verse ten, where Christ used both words. Christ, in response to Peter, said, “He who is bathed [louo] needs only to wash [nipto] his feet . . . .”
Then, the inflection of these two verbs in the Greek text is quite revealing. The former (louo) appears in a perfect tense, and the latter (nipto) appears in a present tense in the middle voice. The perfect tense shows action completed in past time, with the results of that action existing in a finished state during present time; and the present tense (indicative mood, middle voice) shows present, continuous action on the part of the individual himself.
In other words, Peter had been washed completely once; and that washing was accomplished in past time, with the results of that washing existing during present time in a finished state.
Then there is a present, continuous washing that involves only parts of that which previously had been washed completely (the individual, following a complete washing, continuously allows Christ to wash the parts becoming defiled through contact with the world).
Christ drew His teachings surrounding the use of louo and nipto from the typology of the tabernacle and its priestly ministry, where this two-fold washing can be clearly seen:
1) In a bathing of the complete body (louo) upon one’s entrance into the priesthood.
2) In the subsequent washing, time after time (in a continuous fashion), of the person’s hands and feet (nipto) at the laver in the courtyard as he exercised his priestly duties (cf. Exodus 29:4; 30:18-21; 40:12-15, 30-32 [the Septuagint uses both louo and nipto in these passages, showing the correct distinction]).
Christians are New Testament priests, who previously experienced a complete washing upon their entrance into the priesthood (at the point of salvation). However, Christians still reside in a body of death and become defiled through contact with this present world, as the Aaronic priest’s hands and feet became defiled while ministering between the brazen altar and Holy Place. And Christians, as the Aaronic priests, must stop at the laver (placed in the courtyard of the tabernacle between the brazen altar and Holy Place) and wash those parts that have become defiled.
This is done today through a confession of one’s sins, and cleansing occurs through Christ’s high priestly ministry on the basis of His shed blood on the mercy seat in the heavenly sanctuary (1 John 1:6-2:2).
And, as Jesus told Peter, “If I do not wash you, you have no part with Me (John 13:8b).” All Christians are “in Christ [associated with louo],” but having a part “with Christ [associated with nipto]” is a different matter entirely. The reference would be to having a part with Him in that coming day (as co-heirs in the kingdom), for that was the subject at hand in John’s gospel.
The Spirit of God presently indwells all Christians to lead them into all truth (during that time depicted by days two through six in Genesis chapter one); and, during the same period of time, Christ, as High Priest in the heavenly sanctuary, provides cleansing from the world’s defilement for the ones progressing from immaturity to maturity.
Christians who allow the Holy Spirit to lead them into all truth and, at the same time, allow Christ to wash their feet are the ones in a position to run the race in a victorious manner. These are the ones who can engage and victoriously combat the enemy presently dwelling in the land to which Christians have been called. Consequently, these are the ones who can overcome the enemy rather than be overcome by the enemy.
A Complete Cleansing
Drawing from the typology of Genesis chapter twenty-four, the primary mission of the Holy Spirit in the world today is to acquire a bride for God’s Son. As Abraham’s servant was sent into the far country (Mesopotamia) to acquire a bride for Abraham’s son, the Holy Spirit has been sent into the far country (this world) to acquire a bride for God’s Son. And, as Abraham’s servant acquired and removed the bride during his day, the Holy Spirit is presently acquiring and will shortly remove the bride during the present day.
To place the person within the family (from which the bride is removed [see typology of Genesis 24]), the Holy Spirit uses the God-breathed Word and effects a cleansing (louo) on the basis of the Son’s finished work at Calvary. Then, to bring about the removal of the bride from the family (or, as in the original type in Genesis chapter two, a removal from the body [Eve, removed from Adam’s body]), the Holy Spirit continues using the God-breathed Word as He effects spiritual growth unto maturity and, at the same time, allows Christ to effect a cleansing (nipto) on the basis of His present work in the heavenly sanctuary.
The past cleansing has to do with Christ’s work as Apostle, with the salvation that we presently possess; and the present cleansing has to do with Christ’s work as High Priest, with the salvation of the soul, the salvation to be revealed at the time of Christ’s return. Both cleansings are full and complete. Each involves that part which is defiled — the whole of man (louo), and then parts of the cleansed man subsequently becoming defiled through contact with this present world (nipto). And the object, the ultimate goal, is given in Ephesians 5:27:
That he [Christ] might present her [the Church] to Himself a glorious Church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (cf. vv. 25, 26)
Redeemed individuals having a part with Christ in that day will possess a redeemed body enswathed in Glory, completely free from any taint of corruption associated with the former creation in Adam. The Christians’ present position “in Christ,” having to do with man’s redeemed spirit and his spiritual standing before God, will, in that day, have to do with man in his complete being. In that day, unlike today, 2 Corinthians 5:17 (“. . . old things have passed away; behold, all things have become new”) will be equally applicable to any one of the three parts of triune man — body, soul, and spirit.
(Knowledge of this fact will shed light upon the completeness of God’s restoration of the earth in Genesis 1:2b-25. The earth was not restored after an incomplete fashion, allowing man to view any part of the destruction in Genesis 1:2a or to look back behind this destruction in geology or any of the other sciences. God’s restoration was complete. Old things passed away; all things became new. All traces of the former were wiped out, and that which exists today [the complete fossil record, etc.] must be placed within the framework of the past six thousand years — within the framework of that which became new, though presently under a curse.
The condition of the material creation at the end of the six days of God’s restorative work in Genesis chapter one must, within a type-antitype framework, parallel the condition of redeemed man at the end of God’s restorative work depicted by events during the six days in Genesis. Divine activity occurs throughout the restoration of both; and God’s work in one must parallel His work in the other after a fashion that necessitates a perfect work in both.)
Concluding Remarks
The second of the five major warnings in Hebrews chapter four closes with three admonitions, which, in a sense, form one three-fold admonition:
1) Let us therefore be diligent to enter that rest . . . . (v. 11)
2) let us hold fast our confession . . . . (v. 14)
3) Let us therefore come boldly to the throne of grace [with Christ’s present high priestly ministry and the hope set before us (to be realized in that seventh day) in view] . . . . (v. 16)
Our eyes are to be fixed on the one goal out ahead; and we have the assurance that, as we move toward this goal, we can, at any time, come boldly into the very presence of the One who made it all possible, obtain mercy, and find grace to help in time of need.
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