You notice of course that a parenthesis stretches from the second word of verse 7 to the end of verse 11. To get the sense we read, "Wherefore take heed, brethren, etc." It is an evil heart of unbelief, and not of coldness or indifference or worldliness, that we are warned against; bad as these things are for the spiritual health of believers. It was just unbelief that was the root of all the troubles of Israel in their wilderness journey, as the last verse of our chapter says. So the Israel of the days of Moses was in this a beacon of warning to the Hebrews of the Apostolic age.

In the parenthesis we have a quotation from Psalm 95. It is introduced to our notice not as a saying of David but as a saying of the Holy Ghost, who inspired David in his utterance. In the last five verses of our chapter we have the Spirit's comment upon His earlier utterance in the Psalm, and here we have made abundantly plain what we have just stated above. Caleb and Joshua entered the land of promise because they believed; the rest did not because they did not believe. Their carcases fell in the wilderness.

A further word of explanation is necessary at this point lest we become confused in our thoughts. The history of Israel may be looked at in two ways: firstly from a national standpoint, then from a standpoint more personal and individual. It has a typical value for us whichever way we look at it.

If we take the first standpoint then we consider them as nationally a redeemed people, and that nationally they entered into the land God purposed for them, with the exception of the two and a half tribes, who became typical of earthly-minded believers, who fail to enter into that which is God's purposed blessing for them. From that point of view we do not concern ourselves with the fact that the individuals who actually entered into the land were, with two exceptions, entirely different from those that came out of Egypt. From the second standpoint we do concern ourselves with the actual state of the people and of individuals amongst them. Only two of those who left Egypt so believed as to actually enter Canaan. This latter point of view is the one taken in Hebrews, as also in 1 Corinthians 10: 1-13, where we are told that they are also in all this types or ensamples to us. They warn us very clearly of the awful end that awaits those who, though by profession and to all outward appearance the people of God, are really without that true and vital faith which is the mainspring of all godliness.

We are warned therefore against an evil heart of unbelief which departs from the living God, and bidden to exhort one another daily for sin is very deceitful. If believers are to exhort one another daily it means that daily they seek one another's company. This verse then takes for granted that, like the Apostles who, "being let go . . . went to their own company" (Acts 4: 23), we also find our society and companionships amongst the people of God. It also infers that we watch for one another's souls and care for one another's spiritual prosperity. But is this true of us all? The general spiritual health of Christians would be much better if it were. We are far more influenced by the company that we keep than many of us like to admit.

If however, any of us have professed the name of Christ without reality, then there is still in us the evil heart of unbelief, whatever we may have said with our lips; and the downward course that lies before us, except we be awakened to realities, is plainly set before us. The evil heart of unbelief is easily deceived by sin; and sin itself by reason of its deceitfulness hardens us, so that we become impervious to reproof. Then instead of holding "the beginning of our confidence stedfast unto the end," we let go and give up. But only the real, who do remain stedfast unto the end, are made partakers, or companions of Christ.

Hebrews 4

NO WONDER THEN that chapter 4 opens with the words, "Let us therefore fear." This does not for one moment mean that we should always be filled with slavish dread, always doubting whether, enduring to the end, we shall be saved. It does mean that we should accept the warning which Israel's history affords, that we should remember the deceitfulness of sin and the weakness of our own hearts, and have a wholesome fear of in any way following in their steps.

The beginning of the second verse might more accurately be translated, "For indeed we have had glad tidings presented to us, even as they also." It is not "the gospel" as though both Israel of old and ourselves today had had exactly the same message presented to us. The glad tidings of deliverance from Egypt and entrance into Canaan was preached to them: the glad tidings of deliverance from sin and entrance into heavenly blessing has been preached to us. But in both cases the word preached does not profit apart from its being received in faith. The gospel is wonderful medicine for the broken heart, but it comes to us in a bottle bearing these directions-To be mixed with faith in those that hear. If those directions be not observed no cure is effected, and the rest of God is not reached.

The believer, and the believer only, enters into the rest of God. This is true whether we think of the typical rest of God in Canaan, which only Caleb and Joshua entered, or whether of the true rest of God which will be reached in a future day; and this is the simple meaning of the opening words of the third verse. The point is not that we, believers, are now entering into rest, are now in the enjoyment of peace with God-though that of course is delightfully true, and emphasized elsewhere in Scripture- but that it is believers, always and only believers, who enter into the rest of God; that rest which was purposed from the time of creation, but which has yet to be realized.

Verses 4 to 9 are occupied with an argument designed to prove that in no sense had the promise of God's rest been realized in connection with Israel's entrance into Canaan under Joshua. (The Jesus of verse 8 means Joshua, as the margin of a reference Bible. shows). This argument was necessary for Hebrew readers since they might readily have taken it for granted that everything in connection with the rest had been realized in connection with their forefathers and that there was nothing more to come.

The argument might be summarized as follows:-

1. There is to be a rest, as indicated when God ceased from His works at creation.

2. Israel did not enter into the rest under Joshua, as proved by the fact that God had said, "If they shall enter into My rest" (which is a Hebrew idiom meaning, "They shall not enter"); and also by the fact that so long after Joshua as the time of David an offer was again made then; as to entering. Such an offer would not have been made subsequently, if all had been settled under Joshua.

3. But God's promise is not going to fail of its effect; consequently a rest for the people of God-i.e., for believers-is still awaiting them.

The word used for "rest" in verse 9 means "a keeping of a sabbath." This connects the thought with what we have earlier in the chapter as to God's rest in creation, and also with what we have in verse 10. We shall only enter into the rest of God when our days of work and labour here are over for ever.

The early part of chapter 4 has established the fact that God's rest lies at the end of the believer's pathway. At the present time we are in the position of pilgrims on our way to that rest, just as formerly Israel were pilgrims on their way to the land of promise. When the rest is reached we shall cease our working, but on the way there we should "labour" or rather "be diligent" to enter in, taking warning by the fate which of old overtook so many unbelieving Israelites.

The latter part of the chapter sets before us three great sources of help and guidance which are available for us on our pilgrim way. They are first, the word of God; second, the priesthood of Christ; third, the throne of grace.

The features of the Word of God are brought before us in verses 12 and 13. It is quick (i.e., living) and powerful. Like all living things it possesses amazing energy. Further it has extraordinary powers of penetration, for it can pierce its way between things most intimately connected-whether in things spiritual or things material-in a way impossible to the sharpest two-edged sword. Again, it is a discerner of the deepest thoughts and motives of men.

It is a remarkable fact that the word translated discerner is the one from which we get our word critic. Multitudes there are today who pose as critics of the Word of God, and their foolish criticism only betrays the fact that far from being living they are in spiritual death; that far from being powerful they are very weak, and that their supposed powers of penetration are practically non-existent. They have no real understanding of the Word which they criticise, and the phantom "authors" and "editors" etc., which they conjure up are the result, not of their powers of penetration but of a very undiscerning and disorderly imagination.

It is not man's business to criticise the Word of God, but to let the Word criticise him. Nothing tests us more than criticism. If we are proud and self-sufficient we bitterly resent it. Only if humble and walking in the fear of the Lord do we welcome the penetrating criticisms of the Word, and they are of the greatest possible help to us in pursuing our pilgrim way. Thereby we are enabled to see ourselves and scrutinize our own motives, and thus avoid a thousand snares.

The Word of God reaches us in the Holy Scriptures. Should someone ask us why we accept the Bible as the Word of God, we might well reply: Is not that word, which lives and is powerful, which penetrates and discerns the hidden and secret things, the Word of God? It is indeed. Is not the Bible marked by exactly those features? Without any question it is. Then what further need of proof have we, that the Bible is the Word of God?

Notice too how almost insensibly we pass from the Word of God in verse 12 to God Himself in verse 13. All is manifest in HIS sight. It is an all-seeing God with whom we have to do.

If the Word of God has full play in our understandings and consciences we shall become very conscious of our own insufficiency, and our weakness in the pilgrim way. How delightful then to turn to the second thing brought before us here-the priesthood of Christ.

In verse 14 we have the greatness of our High Priest emphasized, both as to His position and His Person. He has passed into (or, more accurately, through) the heavens. He did not stop in the first heaven nor in the second heaven when on His upward way, but into the third and highest heaven He went. Indeed, as another Scripture puts it, He "ascended up far above all heavens" (Eph. 4: 10). Still, the position of our High Priest is expressed here in this way so that Jewish readers might be reminded of Aaron going into the holiest of all. In the tabernacle the court, in which stood the altar of burnt sacrifice, was typical of the first heaven. The holy place typified the second heaven, and the holiest the third heaven in which God dwells. In entering the holiest Aaron passed through the heavens as far as the type was concerned. Our blessed Saviour and High Priest has passed through the heavens, not in type but in glorious reality. He is now in a place of infinite greatness and glory.

As to His Person our great High Priest is no less than the Son of God. This great fact settles everything in the most decisive way. There is no room for failure here. A mere man like Aaron might fail. He did as a matter of fact fail immediately, and the whole system of things which depended upon him failed likewise. Our High Priest will never fail, and all that hangs upon Him will stand for ever. We shall certainly "hold fast our profession" if we really believe this.

Then in verse 15 the graciousness of our High Priest is set before us. Having become truly Man, He passed through all human experiences and temptations, apart from sin. The rendering of our Authorized Version, "without sin." might mislead us by making us think it merely means that He went through all temptations without sinning. It means more than this. He faced all human temptations "apart from sin." He was perfectly and intrinsically holy. "In Him is no sin" (1 John 3: 5), and hence temptations proceeding from the flesh within were necessarily unknown to Him. He had no flesh within. "Every man is tempted, when he is drawn away of his own lust, and enticed" (Jas. 1: 14). But this could not be said of Him.

Hence while He is said to be touched with the feeling of our infirmities, He is not said to be touched with the feeling of our sins. Infirmities are not sins but rather those weaknesses which are connected with human condition. In us they may of course lead to sin; in fact they will almost inevitably do so except we seek and obtain help from on high-the help of which verse 16 speaks.

But do not let us leave verse 15 until we have extracted therefrom the sweetness contained in two words. First, that word touched. A man of power and wealth may hand out much help and succour to needy folk, and yet never have time nor inclination to so enter into their sorrowful experiences as to have his heart really touched by them. We in our weakness and need may look to our High Priest in His glory and be sure that His heart is touched on our behalf. Then again that word, feeling. The wealthy man of many charities might go as far as being touched with the knowledge of the needs of the people he helps, but if he has no experimental understanding of their infirmities and struggles he cannot be touched with the feeling of their needs. Now the Lord Jesus has so qualified Himself by all He has passed through that He actually feels. He entered so truly into human life and human conditions, apart from sin, that He now knows from the human standpoint what He always knew from the divine standpoint. He possessed Himself of human feelings about human needs and human sorrows, and though now glorified on high He is still Man in heaven with all the feelings of a Man on behalf of men.

Oh, then, let us come boldly to the throne of grace! That throne is the third of the great helps which our chapter mentions. It is a "throne of grace" because graced by our great High Priest being seated there. Thence is dispensed mercy and grace for seasonable or opportune help, only we must come to the throne in order that we may get it.

What Israelite of old dared approach with any boldness the awful throne of the Almighty God? What Israelite indeed dared approach at all? When Ezekiel saw it in vision there was "the likeness as the appearance of a man above upon it" (Ezek. 1: 26), yet he had no boldness but rather fell upon his face. At the best his vision only pointed on to that which was to be realized in our day. Thank God it is now realized, but do we realize it? The Son of God sits on the throne, but it is the Son of God in true and tender and sympathetic Manhood. Realizing this all fear vanishes and we draw near with boldness.

The whole period of our lives down here is the time of need to us, and coming boldly all opportune mercy and grace is ours. We have but to approach in prayer and supplication. It is guaranteed to us by the character of the One to whom we come-His greatness on the one hand and His grace on the other. How rarely do we find these two things united amongst men. Here, for instance, is a very great man, with much power and ability to help others. But he cannot afford to adopt a very kindly attitude and make himself easily accessible lest he be overwhelmed by applicants. So he hedges himself about with secretaries and porters and other officials. He could do much for you if only you could approach him, but you cannot get at him. Here is another, and a kindlier, more accessible, more sympathetic person it would be impossible to imagine, but when you get at him he has no power to do anything for you. Thus it generally is amongst men; but thus it is not with our Lord. Both power and grace are combined in Him.

Hebrews 5

THE EARLY PART of chapter 5 continues this subject. The high priests of old represented men and acted for them in things relating to God. But then acting for men they had to be compassionate and sympathetic towards men. Hence they were taken from amongst men, being of the family of Aaron. Had God instituted an holy angel to act as high priest on Israel's behalf there might have been great gain Godward, as regards the accuracy and fidelity with which all priestly functions were carried out; but there would have been great loss manward, as regards such a matter as compassion on the ignorant. He who acts for men must understand mankind in an experimental way; and this is a thing pre-eminently true of Christ as we have just seen.

In Aaron's case he had, "as for the people, so also for himself, to offer for sins." In this we again find contrast and not comparison. Christ is indeed an offering priest, for it says later on, "it is of necessity that this Man have somewhat also to offer" (Hebrews 8: 3). But when we read on yet further in the Epistle we shall discover that Christ, "through the eternal Spirit offered Himself without spot to God" (Hebrews 9: 14). There is all the difference in the world between Aaron offering FOR himself and Christ offering HIMSELF.

Aaron was also typical of Christ in the fact that he was called into the priestly office by God. Yet though Christ was called of God like Aaron He has not been called after the order of Aaron, but after the order of Melchizedec. He who said in Psalm 2, "Thou art My Son, today have I begotten Thee" (and this was quoted in Hebrews 1: 5), said also in Psalm 110, "Thou art a Priest for ever after the order of Melchizedec." If at this point you refer to the psalm you will see that this was said in connection with Christ coming forth from death in resurrection, and being exalted to the right hand of God.

In verses 7 to 9 however we go back to "the days of His flesh"; that is, the days when He was upon earth before He died. Then was the great moment in the garden of Gethsemane, when He came face to face with the sorrows of death, and His cries were heard. He was heard "in that He feared," or, "for His piety." His personal perfections as Man demanded that He be heard. His cry was that He should be saved out of death-for the force of the word here is "out of" rather than "from." He was not saved from death but He was heard and saved out of it by resurrection and by Jehovah saying to Him, "Sit on My right hand, until I make Thine enemies Thy footstool."

Going into death and being saved out of it, two great things were achieved, as presented to us in verses 8 and 9. First, He learned obedience. Let us understand what this means. Far be the thought that there was ever the smallest taint of disobedience with Him. The fact is, that previous to His incarnation He had ever been in the place of supreme glory, where it was His to command. Having become Man He experienced what it was to obey. We believe we are right in saying that King George VI. was in early life a sailor. Going through that naval training, he learned the obedience which is necessary for the smooth running of the whole naval machine.

When we speak of King George learning naval obedience we do not for one moment mean to infer that he started with an insubordinate and disobedient spirit, when as a young prince he became a midshipman. We mean rather to emphasize that he has acquired his naval knowledge not by the study of books but by actual experience. In just that way the Lord Jesus, though the Son of God, has learned obedience by human suffering.

The second thing achieved was on our behalf. His time of suffering and testing came to its close. He was obedient even to death-the death of the cross. Death was the supreme test and there He was perfected: that is, being ever perfect Himself, there His course of obedience came to its glorious finish and climax. But then it was exactly at that point that He effected propitiation, and thereby became the Author of eternal salvation. Not now a deliverance such as that of Israel out of Egypt, which though very wonderful was only for a time but a deliverance for eternity.

And that eternal salvation is received by those that obey Him. The value of faith was so strongly stressed in Hebrews 3, and the beginning of Hebrews 4, that we might have supposed that it would have read, "them that believe." Why does it say, "them that obey Him"? The obedience is of course the obedience of faith, but the point is that we should realize that the One who asks obedience from us is the One who has learned obedience Himself. In obedience the Son of God worked out eternal salvation, and that salvation is ours when we come under obedience to Him. Can we not see how divinely fitting this is? He only asks from us that obedience which He has perfectly rendered Himself.

In verse 10 we revert to the great fact established in verse 6. The verses that come between are evidently intended to impress us with the qualifications of our High Priest. Melchizedec is a mysterious personage who appears for one moment in Genesis 14 and then vanishes. Yet he was priest of the Most High God. The One whom he typified is infinitely greater than he-the Son of God, who assumed Manhood, endured suffering, learned obedience, and by death itself became the Author of an eternal salvation to all that obey Him. To ALL that obey HIM-notice! If you obey Him and I obey Him, then we are included. Salvation is ours!

At this point the writer calls a halt to his flow of thought, and a lengthy digression ensues. Melchizedec was so important a type of Christ that there were many things to be said on the subject, and the theme was not an easy one. It required some depth of spiritual understanding if it was to be intelligently received. The thought of this fact very definitely raised the question of the spiritual state of these Hebrew believers, and of ourselves.

In the closing verses of our chapter the writer gently yet firmly upbraids his Hebrew readers because they were still but babes as to their understandings when they ought to have been like full-grown men. If we make spiritual growth our spiritual senses are exercised, we acquire spiritual habits, and we become able to assimilate the "strong meat," or, "solid food," of the truth in its wider and deeper aspects. If we do not grow, though we may have received "the word of righteousness" yet we become unskilled in it. We may even slip so far back that we need to be taught over again the simplest elements concerning foundation truth.

Thus it was with these early Hebrew believers. They doubtless were hindered by their old Jewish associations. Their tendency was to cling to the weak and beggarly elements of Judaism, and this made it very difficult for them to enter upon the simplest elements of the gospel. This may not be exactly our trouble, but we are very likely to be hindered by the elements of the world, and more particularly by the elements of that particular form of WORLDLY RELIGION in which we may have been brought up. Let us search and see if this be so; for if it is we too shall be like stunted trees in the garden of the Lord.

Let us also accept the warning of these verses to the effect that if we do not go on, the tendency for us is to go back. If we are not on the up grade, we shall get on the down grade. If we do not advance, we shall decline. We are in a scene of motion, and we shall not succeed in standing still.

Hebrews 6

"LET US GO ON," is the opening exhortation of our chapter. Movement in the right direction is to mark us. We are to leave "the word of the beginning of Christ," as the marginal reading is, and go on unto "perfection." If we glance back over the last four verses of Hebrews 5 we shall see that the point here is that we ought to grow in our understanding of the faith of Christ. We ought not to be like children staying year after year in the kindergarten, but advance until we assimilate the instruction provided for the scholars in the sixth form.

John the Baptist had brought "the word of the beginning of Christ." He laid the foundation of repentance from dead works and of faith toward God." He put baptism in the forefront of His preaching, and spoke plainly as to eternal judgement. But things had moved on since his day. Great light shone when Jesus came forth in His ministry; and then, just as His earthly service closed, in His discourse in the upper chamber He promised the gift of the Holy Spirit. He told His disciples that He had "yet many things to say" unto them, but that they could not bear them then. He added, "Howbeit when He, the Spirit of truth, is come, He will guide you into all truth." (John 16: 13). By the time the Epistle to the Hebrews was written ALL truth had been revealed, for it was given to Paul by his ministry to "fulfil the Word of God." (Col. 1: 25). To "fulfil" in that verse means to "fill out full," or to "complete."

The whole circle of revealed truth then had been completed. Yet here were these Hebrews still inclined to dwell in their minds amongst these preliminary things, quite ignoring the fuller light which was now shining. Are we at all like them in this? In their case it is not difficult to see where the trouble lay. The special place of privilege, which belonged to the Jew nationally under the Old Covenant, had disappeared under the New. True, it only disappeared because a higher order of blessing had been introduced, so that, when converted, both Jew and Gentile are brought into privileges quite unknown before. Yet their hearts clung to the old and exclusive national position, and consequently they became dull of hearing as regards the fuller truth of Christianity. In our case we have no national position to maintain, but there is many a thing which we naturally love and cling to, which is dispossessed by the light of full and proper Christianity; and there is very real danger that we may close our eyes against that light in order to retain the things we love.

Oh, then may we heed this exhortation! May we allow it to repeat itself over and over again in our hearts-Let us go on! Let us go on! LET US GO ON! And then let us join the writer of the Epistle in saying, "This will we do, if God permit."

After this very encouraging word in verse 3, we drop abruptly into a very dark passage extending from verse 4 to verse 8. Though the transition is very abrupt it is not without very good reason. If Christians do not go on they invariably go back; and if it almost seems as though they will not go on, grave fears are aroused lest their unwillingness springs from the unreality of their profession; in which case their going back might proceed to the length of open apostasy. In the case of a Jew it would do so without fail.

It is apostasy that is contemplated in these verses, not just ordinary back-sliding-not the true believer growing cold and falling into sin; not persons, who have once professed conversion without reality, dropping their false profession and going back into the world-but that total falling away from, and repudiation of Christianity root and branch, which is APOSTASY.

No true child of God ever apostatizes, though not a few professors of the Christian religion have done so. If an Hebrew threw up his Christian profession and wished to get reinstated in the synagogue and amongst his own people, what would happen? He would find that as the price of re-admission he would have to call down a curse upon Jesus as an impostor. He would have in effect to crucify to himself "the Son of God afresh, and put Him to an open shame." Now to go to such lengths as that is to bring oneself under the governmental judgment of God, just as Pharaoh did in the days of old when God hardened his heart, so that it is impossible to be renewed unto repentance.

In verses 4 and 5 it is contemplated that those liable to fall away may have shared in privileges common to believers in those times, and that in no less than five ways. We may well ask if it is possible for anyone to share in this way without being truly converted; and this question may well be specially urgent as regards the third of the five. Can it be possible to be a partaker of the Holy Ghost" without being born again?

The answer to that question is, that it is quite possible. Only a true believer can be indwelt by the Holy Spirit, but all within the circle of Christian profession, whether truly converted or not, partake or share in the benefits of the presence of the Spirit. A man may be enlightened without being saved. He may taste the heavenly gift without receiving it. He may taste the good word of God without digesting it in his inward parts. He may share in "the powers of the world to come." (i.e. miraculous powers) without experiencing the real power of the world to come.

The terrible case of Judas Iscariot furnishes us with an illustration of this very thing. He walked for over three years in the company of the Son of God. What floods of light fell upon his path! What tastes he had of the heavenly gift and of the good Word of God! It could not be said of course that he was a partaker of the Holy Ghost, but he was a partaker of the benefits of the presence of Christ upon earth; and he shared, in common with the other apostles, in those miraculous powers which are here called "the powers of the world to come." He was one of the twelve to whom the Lord gave power over unclean spirits, and of whom it is said, "They cast out many devils and anointed with oil many that were sick, and healed them." (Mark 6: 13). Yet the miracle-working Judas was all the while a "son of perdition" and not a saved man at all. He fell away and it proved impossible to renew him unto repentance.

You will notice that the word here, is "impossible" and not "improbable." This one word is quite sufficient to show that there is no support in this scripture for the idea of a true believer falling away and being lost for ever. ALL those who "fall away" in the sense spoken of in this passage are for ever lost. It is not that they may be, but that they must be; and there would not be a single ray of hope for any back-slider, did it refer to such.

It refers then to the sin of apostasy-a sin to which the Jew, who embraced the Christian religion without being really converted, was peculiarly liable. By turning back to his ancient and worn out religion, thereby utterly condemning and disowning the Lord Jesus, he proved himself to be utterly bad and worthless ground. The contrast in verses 7 and 8 is not, you notice, between ground which this season is fruitful and the same ground which another season is unfruitful, but between ground which is essentially good and another piece which is essentially bad. The very form of this illustration supports the explanation just given of verses 4 to 6. Judas enjoyed "the rain that cometh oft," yet he only brought forth thorns and briars and was rejected.

In verse 9 the writer hastens to assure the Hebrews, to whom he wrote, that in saying these things he was not throwing doubt upon the reality of all them, nor even upon the most of them. The opposite to this was the fact. He stood in doubt of a minority evidently, but he was assured of the reality of the mass. He discerned in them features which gave him this assurance. He calls them "things which accompany salvation."

There are then certain things which act as a kind of hallmark upon our Christianity. The hallmark upon a silver article does not make it silver, but it gives us an official guarantee that it is silver. It assures us of its genuineness. What then are these things which assure us of the genuineness of Christians-things which so definitely accompany salvation that if they be present we know that salvation also is present? This question is answered in verse 10. And the answer is-they are many little acts which reveal genuine love for the saints.

Some of us may feel inclined to exclaim:-"How extraordinary! I should have thought that great acts of faith, great exploits of devotion to God would better have revealed reality than that." In so saying, or thinking we should be wrong. Under stress of emotion or sudden enthusiasm great acts are sometimes accomplished which are no true index to the heart. It is in these little things that we reveal our true selves far more truly. Ministering to the saints, who are the people of God, they showed their love toward God Himself.

It is one thing to minister to a saint because I happen to like him or her, and quite another to minister to a saint just as a saint; and it is this latter which is spoken about here. The former is a thing which might be done by an unconverted person; the latter is only possible to one who possesses the divine nature. Now this is just the point here. The things that accompany salvation are the things which manifest the divine nature; and things which therefore prove the reality of faith, in a way that the possession of miraculous powers or the outward privileges of Christianity never can.

Being thus assured of the salvation of the mass of those to whom he wrote, there is but one word of exhortation at this point. The writer urges them to go on doing as they had done-to continue diligently in this good way to the end, in the full assurance that their hope was not misplaced.

Hope has a very large place in connection with the faith of Christ, just as it had in the bygone dispensation. Then, whether patriarchs or prophets or just the people of God, they all had their eyes directed forward to the good things to come at the advent of the Messiah. Now the good things have been manifested in Christ-full atonement has been made, our consciences have been purged, we have received the gift of the Spirit. Yet even so we are not in the full enjoyment of the good things. For that we await the second coming of the Lord. What we actually have at the present moment we have in faith, and we enjoy by the power of the Spirit, for He is the Earnest of all we shall inherit. We are saved, in hope of all that is to come.

It is very important for us to be clear as to this, and even more important it was for these converted Hebrews to be clear as to it. How often did they get reproached by their unconverted relations! How often taunted with their folly in giving up all the outward glories of the Mosaic system with its temple, its altar, its sacrifices, its priesthood-and for what? For a Master whom they could not see, for He had left them, and for a whole range of things as invisible as He! What fools they appeared to be! But were they really fools?

They were not. And if instructed in that which our chapter says they would be able to give very good reason for what they had done. They would be able to say, "It is really we and not you who are following in the footsteps of our father Abraham. Promises were made to him and you seem to have forgotten them, settling down as though contented with the shadow system of the law, which was given through Moses as a provisional thing. We have received Christ, and in Him we have the pledge of the fulfilment of every promise which ever was given, and we have fresh, and even brighter promises besides."

We need to have a hope which is resting upon a very weld established basis if we are to hold it with full assurance. It is this thought which leads to verses 13-18. Abraham stands before us as a great example not only of faith but of hope also. It was when he had offered up Isaac, as recorded in Genesis 22, that the promise of blessing was given, which culminated in "the Seed," which is Christ, according to Galatians 3: 16. That great promise had behind it not only the authority which always accompanies the bare Word of God, but also the added sanction of His solemn Oath.

How beautiful is this glimpse which we have of God, stooping to consider the feebleness and infirmities which mark even the best of His creatures! Here are Abraham and the later heirs of the promises. How easily their faith may waver! How full of uncertainties is the world in which they find themselves! Then God will condescend to their weakness and reinforce His Word by His Oath, saying, "By Myself have I sworn, saith the LORD."

His Word and His Oath. These are two immutable things-things that never change, never shift, never shake. They establish for us the immutability of His counsel. Never, never, NEVER, will He fail in any promise He has given, in anything which He has said that He will do.

And all this, you notice, is valid for us today. Verse 18 makes this very clear. What God was for Abraham He is for us. This is the beauty of these Old Testament unfoldings of God. What He is, He is in all times and places, and to all. The strong consolation flowing from these two immutable things is to be enjoyed by us who have embraced the Christian hope.

The Hebrews are said to have "fled for refuge to lay hold upon the hope." Why put it thus? Because it would at once carry their minds back to the regulations given concerning the cities of refuge, in Numbers 35.

Those regulations had a typical significance which was exactly fulfilled in the case of the converted Jew. He was just like the manslayer who had fled to the nearest city of refuge.

Had Israel's national sin, in crucifying their Messiah, been reckoned as murder by God there would have been absolutely no hope. All must have fallen before the avenger of blood. The prayer of Jesus on the cross was however, "Father, forgive them, for they know not what they do." That was just as if He had said, "Father, account this sin of theirs to be manslaughter and not murder." God heard that prayer, so there was hope even for those who encompassed His death. Consequently on the Day of Pentecost Peter preached forgiveness for those who would turn in faith to the risen and exalted Jesus. That day the heavenly city of refuge was opened and there fled to it three thousand souls.

Multitudes of course did not believe, and consequently did not flee for safety, and they fell before the avenging Romans when Jerusalem was destroyed. Their unbelieving descendants in a future day have to face the great tribulation, and the judgment of God. But those who have entered the city of refuge have a hope set before them. It is connected with the moment when Jesus shall come in His glory; when He will cease to exercise His priestly functions after the pattern of Aaron and do so after the pattern of Melchizedec. Thus will be fulfilled the type as to the change of the priest (See Numbers 35: 25). When that takes place our hopes will be realized with Him in glory, and on earth it will be the time of jubilee, when every man will go back to his own proper inheritance.

The Christian's hope is heavenly; therefore it is said to enter into "that within the veil." Within the veil was the holiest of all, typical of the third heaven; that is, the immediate presence of God. That within the veil was the ark of the covenant, typical of Christ. Now Christ is entered into the immediate presence of God, and that on our behalf. He is entered as Forerunner and as High Priest. Our hope being centred in Him acts as an anchor of the soul, both sure and stedfast. Our hope has anchored itself already in the glorified Lord Jesus. We are already anchored to the Person and the place, to whom and to which we are going. It is as though an outgoing Atlantic liner found herself securely attached to New York by an anchor pitched in New York harbour, before ever she had got clear of the English Channel!

The fact that Christ has become our Forerunner guarantees that we who are the after-runners shall reach the place where He is. And as High Priest He ever lives to carry us through. That He should be our Forerunner is amazing grace; for in the East where these customs prevail the forerunner is a person of no consequence who clears the way for the important personage who follows after. Think of the Lord Jesus taking a place like that on our account!

Hebrews 7

IN THE LAST verse of chapter 6 the Lord Jesus has been presented to us in two characters. First, as the Forerunner; His arrival in heaven being the preliminary to the arrival there of the children whom God has given Him. Second, as an High Priest after Melchizedec's order, whose ministry ensures the safe arrival of the children, and the fulness of their blessing. This last verse also has completed the digression which began with Hebrews 5: 11, and has brought us back to the exact point we had reached in Hebrews 5: 10.

Consequently in the first verse of chapter 7 we resume the interrupted flow of thought, and the whole chapter is occupied with the contrast between the Priesthood of Christ and that of Aaron. We are made to see the immeasurable superiority of Christ as a Priest of Melchizedec's order; and we hear at least of some of those things, which were hard to be uttered to a people who were dull of hearing. We, being Gentiles, may not have our minds so filled with the faded glories of the Aaronic priesthood, and hence we may not find the theme so difficult.

In the first three verses of our chapter we are given a most graphic summary of all that is recorded of Melchizedec in the latter part of Genesis 14. We learn that he is introduced there with the design of furnishing us with a type of the Son of God. His very name had a meaning, as is so often the case with Biblical names, and interpreted, it means, King of righteousness. He is presented as King of Salem, which interpreted means peace. In the coming millennial age the Lord Jesus will be manifested in just that double character.

Moreover, in the Old Testament story Melchizedec is introduced abruptly; no genealogy is given, no mention is made of his birth, his death, nor of the number of his years, no hint is given of another arising to succeed him in his priestly office. This is the more remarkable inasmuch as Genesis is exactly the book which does furnish us with just those details in regard to the other striking characters that pass across its pages. Why then were these details omitted as regards Melchizedec? Just that he might be a more accurate type of the Son of God. We believe this to be the meaning of the third verse, and not, as some have imagined, that he was some kind of supernatural personage.

Having then this condensed summary in our minds we are bidden in verse 4 to consider in detail his greatness as contrasted with Aaron or even Abraham; and that firstly, as shown in connection with the law as to tithes. This occupies verses 4 to 10.

Aaron and his descendants, who came out of the tribe of Levi, were supported by the tithes which they received from the rest of the children of Israel. Yet the patriarch Abraham, out of whom came Levi and Aaron and all his descendants, paid tithes to Melchizedec. Hence it is argued, Levi and Aaron, who were in this way acknowledged as superiors by the rest of Israel, themselves acknowledged Melchizedec as their superior, by Abraham their father.

And further, Abraham, who paid tithes to Melchizedec, also received blessing from him; and it is said, "without all contradiction the less is blessed of the better." So in this way also the superiority of Melchizedec to Abraham and his descendants is established. The point here, be it remembered, is not that Melchizedec was a greater man than Abraham as to his character, or that he knew more of God-as to that we have no information, one way or the other-but simply that he must be acknowledged as holding from God a higher position; and in that higher position or order he was typical of Christ.

Verses 11 to 14 are occupied with another point of the argument, based upon the fact that our Lord sprang out of Juda, and hence had no link with the priests of Aaron's order. He was an altogether different priest and of a different order. What did this show? It showed that perfection had not been reached by the Levitical order of things, and it indicated that a change had come in as regards the whole law-system of which the Levitical priesthood was a part. We shall find rather more detail as to that change when we read the next chapter.

In verses 14 to 19 the argument is enforced by another consideration. Aaron's priesthood was instituted in connection with the law. Christ's priesthood is sustained in the power of endless life. The law is here spoken of as, "the law of a carnal commandment," inasmuch as its commands were all aimed either at curbing and suppressing the evil tendencies of the flesh, or at bringing out of it the good that pleases God. But then, as we are told in the epistle to the Romans, the flesh is not subject to the law of God, and in it no good dwells.

Hence the commandment going before Christ has been set aside, as verse 18 informs us. Though in itself holy and just and good, it was rendered weak and unprofitable by reason of the bad and impossible nature of the flesh with which it had to deal. Verse 18 does not for one moment mean that the holy demands of God have been abated, or that they have been set aside so that now men may just act as they please. But it does mean that the whole law system has been set aside in favour of something much higher and better.

In order that this may be plainly seen we quote the passage as rendered in the New Translation by J. N. Darby, "For there is a setting aside of the commandment going before for its weakness and unprofitableness, (for the law perfected nothing,) and the introduction of a better hope by which we draw nigh to God." As in Hebrews 6, so here, Christianity is described as "a hope." Only it is "a better hope." When Israel entered the land of promise, they took it as a foretaste of better and larger things to come with the advent of their Messiah. We Christians have entered into good things of a spiritual sort. We have the forgiveness of sins, eternal life and the gift of the Spirit; yet they are but foretastes of the fulness of heavenly blessing which is to come. A better hope has been introduced, and by that hope-since it centres in Christ, who as High Priest has gone for us within the veil-we draw nigh to God, instead of being kept at a distance as was the case with the most eminent saint under the law. This thought we shall find greatly amplified when we come to chapter 10.

The law, as we are reminded here, made nothing perfect. God was not perfectly made known in connection with it, nor was redemption perfectly accomplished, nor were believers perfected as regards their consciences. It came in by the way as a provisional measure, filling up the time until Christ came. Now, Christ being come, it is superseded by something which goes far beyond it, both in the standard it sets, and in what it gives and accomplishes.

In verses 20 to 22 we go a step further. Our attention is drawn to the fact that the Lord Jesus was instituted as Priest for ever by the oath of God. There was no such impressive and solemn word when Aaron was instituted in the priest's office. This indicates that there is a better testament, or covenant, connected with Jesus. Moreover He stands related to that covenant in a way that neither Moses nor Aaron ever were to the old covenant. He has become the Surety of it, that is, He has accepted full responsibility in regard to it, has become bail for it, so that should anything go wrong the cost of it would fall upon Him. This is of course full guarantee that nothing will go wrong with it to all eternity. All that is established in connection with the new covenant will abide.

Another contrast is brought before us in verses 23 and 24. Aaron and his descendants exercised their office one after the other and died. The Lord Jesus abides for ever and consequently His priesthood is unchangeable, that is, it never has to be transmitted to another. The happy result which flows from this is stated in verse 25. Those that avail themselves of His priestly services, coming to God by Him, are saved "to the uttermost," or, "completely," because He always lives to make intercession for them. The salvation here spoken of is that daily, momentary salvation from every adverse power, which every believer needs all the way home to glory.

This verse is often quoted to show that the Lord is able to save the worst of sinners. That is most happily true, and the verse that states it is 1 Timothy 1: 15. Had that been the point here our verse would doubtless have ended, "seeing He died for them and rose again." But the word is, "seeing He ever liveth." The salvation therefore is that which flows to us by His life of unbroken priestly intercession.

Suppose a distressed Jew had applied to the high priest of his day for that compassion and help which he should be ready to give him, according to Hebrews 5: 2. He finds him perhaps a most kindly and helpful man. But on going a little later, just when the crisis of his case has arrived, he learns that he has that very day died! You can easily imagine the Jew's distress. Another man who knows nothing of his case, and possibly of an entirely different disposition, becomes high priest. There was no salvation to the uttermost for him in the former high priest, and if he now gets any salvation at all he can only get it by beginning all over again with the new man. Thanks be to God, no experience at all akin to this can ever befall us. Our High Priest lives eternally.

Let us not leave verse 25 without noticing that in it believers are described as those "that come unto God by Him." It is a very prominent thought in this epistle that the Christian has boldness and liberty to come to God, whereas in the former dispensation all true access to God was forbidden. These words also indicate that the great objective in all Christ's priestly service is to bring us to God, and to maintain us there. On the one hand there is no access to God save BY HIM. On the other, all His compassionate service on our behalf, sympathizing, succouring, saving, is a means to an end. The end being this, that thereby lifted above the things that otherwise would overwhelm us, we might be maintained in the presence of God.

The last three verses of our chapter seem to clinch the whole argument and to sum up the situation, and we find that everything hinges upon the greatness of the ONE who is our High Priest.

What an extraordinary statement is made in verse 26! We should certainly have reversed it, and stated that seeing our High Priest was so wonderful a rather remarkable people were suited to Him. But no, the statement here is, that an High Priest of this remarkable character was suited to us! As the Holy Ghost views things, the many sons being led to glory, theChristian company, bear such a character that no less an High Priest becomes them.

The character of our High Priest is presented to us in a seven-fold way; and each item gives us a point of contrast with the priests of old. The first three items, holy, harmless, undefiled, present no difficulty. It is obvious that none of these three things characterized in an absolute way any priest of Aaron's race.

The fourth is, "separate from sinners," or, more accurately, "separated from sinners." It refers not only to the fact that He was ever wholly separate to God in His spirit and ways, even while eating and drinking with publicans and sinners, but to the fact that now in resurrection He is apart altogether from the whole scene where sinners move. "In that He died, He died unto sin once: but in that He liveth, He liveth unto God" (Rom. 6: 10). We may quote also the Lord's own words in John 17: 19, "For their sakes I sanctify Myself, that they also might be sanctified through the truth." The root meaning of "sanctify" is to set apart, and the Lord was alluding to the place He was about to take up in resurrection and in glory. In our verse, the thought of His glory comes in the fifth item which closes it, "Made higher than the heavens." Our High Priest is not merely a risen Man, but exalted above all. The heavens and all that they contain are beneath His feet. If we consider these five items alone, we can see that no high priest constituted under the law is worthy of mention beside Him.

But there is more. A sixth contrast fills verse 27. They offered up daily sacrifices, not only for the sins of the people but for their own sins as well. He offered one sacrifice, and He offered it once for all. It was for the people truly, but it was not for Himself. It was "HIMSELF," instead of being for Himself. He was the Sacrifice as well as the Offerer! Here we have the great truth alluded to, which we shall find expanded in all its glorious details when we come to Hebrews 9 and Hebrews 10.

Seventhly, and lastly, there comes the contrast between the persons who held priestly office under the law, and the Person who is our High Priest today. They were just men, with the usual infirmities of men. He is the Son Himself. This of course is the bed-rock fact upon which all stands. WHO HE IS, settles everything. It carries with it all the contrasts which have been dwelt upon in the chapter. Let us dwell upon it-He is the Son, who is consecrated for ever more.

The word "consecrated" is really "perfected," as the margin of a reference Bible will show. Here we get that word, perfect again, which we had in Hebrews 5: 9. There it was stated that His whole course of testing and obedience on earth having been brought to completion in death and resurrection, He became the Author of eternal salvation. Here we find that in the same way He became High Priest. The Son was eternally with the Father. He was Creator and Sustainer of all things. But it was not then that He assumed this office. It was when He had become Man, tasted all possible sorrows, endured all possible testings, suffered death and reached perfection in His risen glory, that He was constituted High Priest by the oath of God.

Now let us just meditate upon these things, giving them time to sink into mind and heart, and surely we shall be filled with confidence in His ability to save to the uttermost, and have our hearts filled with praise and thanksgiving to God.

Hebrews 8

CHAPTER 7 HAVING set before us in full detail the contrast between the temporary priesthood of Aaron and the abiding priesthood of Christ, chapter 8 opens with a summary of the whole matter. In this summary, occupying verses 1 and 2 there are four things which we shall do well to note.

Firstly, the Lord Jesus is "such an High Priest," that is such an One as chapter 7 has shown Him to be. We need therefore to refresh our minds as to all those points of contrast which show forth the infinite superiority of Christ, as expounded in that chapter.

Secondly, being such He has taken His seat at the highest point of glory. The supreme Majesty has His throne in the heavens, and on the right hand of that throne He is seated-that is, in the place which signifies that all its executive functions are vested in Him. There is no weakness, no infirmity, in Him. The place He fills indicates that He wields all power. We learned that this exalted place is His when we had only read so far as Hebrews 1: 3; but there we saw Him seated in glory as the answer to His finished work in the purging of sins. Here it is as the Priest that He is crowned with glory.

Thirdly, His priestly ministry concerns itself, not with the holy places on earth, constructed and pitched by Moses, which were the scenes of Aaron's ministry, but with that real sanctuary and tabernacle which came from the hand of God. The real sanctuary is the heaven of God's immediate presence: the true tabernacle is that mighty universe of created things, wherein the third heaven of God's presence lies. Christ's priestly service has to do with God and His presence as its centre; whilst within its circumference it embraces the whole creation of God. What a stupendous thought is this! How paltry do Aaron's glories look beside it!

Fourthly, such an High Priest as this is ours. "WE have such an High Priest"; while Israel had priests of Aaron's order. This one fact, apart from all other considerations, indicates how far in advance of Judaism is Christianity. These Hebrews, as we have seen, were inclined to slackness; some of them showed signs of going back. Let them lay hold of this, and how it would encourage them to hold fast, and keep on in the path of faith. Let us lay hold of it and we too shall feel its encouraging power.

Our thoughts turn from the High Priest Himself to His service and ministry when we read verses 3 to 6. It is helpful to notice that verse 5 is really a parenthesis; the whole verse might well be printed within brackets. The sense follows straight on from verse 4 to verse 6.

Though the Lord Jesus is not a priest of Aaron's order yet in many a way He exercises His ministry after the pattern set forth in Aaron. So it is necessary that He should have something to offer in the presence of God; and that something cannot be a gift of the kind that was customary in connection with the law, for had He been on earth He would have been no priest at all, for He did not spring out of Levi or Aaron. His priesthood is of an heavenly order. Only as risen and glorified has He formally assumed His priestly office.

What the Lord has to offer in His priestly capacity we are not told at this point; but we believe that the reference is, not to the fact that He offered up Himself, as stated in verse 27 of the previous chapter, but to what we find when we reach Hebrews 13: 15. It is "by Him" that we offer the praise of our lips to God. He it is, who offers up to God as the great High Priest all the praises springing from those who have been constituted priests by the grace of God. What we are told is that His ministry is more excellent than any that was entrusted to Aaron; and that its superiority is exactly proportioned to the superiority of the promises and the covenant of which He is the Mediator.

Before considering this, however, let us make note of two things. First, that the last clause of verse 4 shows us that this epistle was penned before Jerusalem was destroyed, when the Jewish offerings ceased. "There are priests," it says, not, "there used to be." This same fact confronts us when we come to the last chapter; and the importance of it is made manifest there.

In the second place notice that in the parenthesis (verse 5) it is made quite plain that the tabernacle and all its appointments were only a shadowy representation of heavenly things; and not the things themselves. This no doubt was a hard saying to a Jew, for he was very apt to think of these visible things in which he boasted as though they were the great end, beyond which nothing was needed. He should not have thought of them in this way, for from the outset they were declared to be but a representation of the things God had before Him. Moses was not to deviate one hair's breadth from the pattern shown to him in the mount. Had he deviated he would have misrepresented instead of representing the great realities which had to be shadowed forth.

This fact being digested we at once see that the Old Testament types, connected with tabernacle and offerings, are worthy of our earnest consideration. The study of them is not, as some may think, an intellectual pastime giving scope to a lively imagination, but a pursuit in which there is much instruction and profit. They must be interpreted of course in the light of the heavenly things themselves, which are revealed in the New Testament.

The ministry of Christ as Priest, the new covenant, of which He is the Mediator, and the promises on which that covenant is founded, are all brought together in verse 6.

It could hardly be said that the old covenant of law was established upon promises at all, though there were certain promises connected with it. It was established rather upon a bargain, in which Israel undertook in all things to obey, and God guaranteed certain blessings conditional upon their obedience. The bargain was hardly concluded before it was brokenby Israel making the golden calf. The fact that the new covenant is established upon promises, that those promises are God's, and that they are better than anything proposed under the law, at once differentiates it sharply from the old. To gain some idea of these better promises you must read the latter part of our chapter, which is quoted from the passage in Jeremiah 31-where the new covenant itself is promised-verses 31 to 34. God's "I will," is the characteristic feature of it. All is a question of what God is going to do, and of what consequently Israel is going to be and have.

Now of this better covenant Christ is the Mediator. We might well ask, On what ground can God thus scatter blessings upon unworthy men without infringing the claims of righteousness? The only possible answer to this is found in the mediatorial work of Christ. As Mediator He has given Himself "a ransom for all" (1 Tim. 2: 6). As Mediator too He administers the covenant which has been established in His blood.

The Lord Jesus is presented to us in this epistle in a variety of characters. We sometimes sing,

"How rich the character He bears,

And all the form of love He wears,

Exalted on the throne.

but do we stop sufficiently to consider the richness of His character in all its variety? We have already had Him brought before us as Apostle, High Priest, Forerunner, Surety, Victim, and now as Mediator. All these offices He holds in connection with the new covenant and those who come into new covenant blessing. As Apostle He announces it. As Surety He assumes full responsibility for it. As Victim He shed the blood that ratifies it. As High Priest He sustains it. As Mediator He administers it. As Forerunner He guarantees the arrival in glory of all those blessed under it in the present dispensation.

What flaw can be discovered in this? None whatever! Where is the loophole through which evil or failure may creep? No such loophole exists! All new covenant blessing is rooted and grounded in the mighty Son of God and is as flawless and perfect as He. Is not this magnificent? Does it not fill our souls with assurance and triumph?

The first covenant of law was not faultless as verse 7 indicates. There was no fault in the law, but the covenant was faulty inasmuch as all was conditioned upon faulty man. Hence it is set aside in favour of the second, which is based upon God's purpose and God's work. As the last verse of the chapter puts it, the very fact that He speaks of a new covenant shows that the first has grown old and is ready to disappear.

Jeremiah's prophecy, which is quoted here, shows us that the new covenant is to be formally established with the house of Israel and the house of Judah; that is, with restored and reunited Israel. Under it they will enter upon the blessings of the millennial reign. By the new birth the law will be written on their hearts, so that it will be as natural to them to fulfil it as now it is natural to them to infringe it. Moreover their sins will be forgiven; they will have the knowledge of God, and be His people. But the gospel today brings us just these blessings upon an exactly similar basis.

The fact is that everyone converted today, no matter from what nation they come, is blessed upon new covenant principles, though as yet the new covenant is not formally established at all; and when it is established it will be with Israel, and not with the nations, nor even with the church. We have it, in the spirit of it, and thus we anticipate what is to come. At the same time we must carefully note that Christian blessings are by no means confined to those promised to Israel under the new covenant. On the contrary we enjoy blessings which go far beyond them. Such, for instance, are the blessings spoken of in the epistle to the Ephesians.

Hebrews 9

Chapter 8 ends with the ominous words, "ready to vanish away." Thus it was that the Holy Spirit, who inspired these words, prepared the minds of the Jewish disciples for the disappearance of their venerated religious system, which came to pass within a very few years by the destruction of Jerusalem . The temple being destroyed, the priesthood slain, the sacrifices stopped, Judaism has become but the pale and bloodless shadow of its former self. And in itself, and at its best, it was only a shadow of good things to come.

Yet we must not underestimate the value of the shadows connected with the law. They had very great value until the moment came in which the realities typified were revealed ; just as the moon is of much value until the sun rises. At the heart of this typical system lay the tabernacle and its furniture, and the first five verses of chapter 9 summarize the details connected with this. It was the sanctuary, where God placed the cloud which signifies His presence, but it was a worldly one. So also were all the ordinances of the divine service connected with it. Hence it was not the object of the writer to speak particularly of these details.

His object was rather to point out that the tabernacle was in two parts, the holy place, and then the holiest of all, and that while the priests of Aaron's line had full liberty to enter the former the latter was forbidden to them; into it they had no admittance at all. When once the divine glory had taken possession of the holiest no human foot trod there, with one exception. One man alone might enter, and he only once every year, and that under one stringent condition; he must approach, "not without blood." If we turn to Leviticus 16 and read it, we shall get all the details of that solemn occasion.

What did it all mean? It doubtless foreshadowed the fact that the blood of Christ is the only ground of approach to God, yet what the Holy Ghost was really saying in the whole arrangement was that in the old dispensation there was no real approach to God at all. The way in was not yet made manifest. We shall find the wonderful contrast to this when we reach the nineteenth verse of chapter 10. But as long as the first tabernacle had a standing before God the rule was no admittance.

We might say then that the law instituted the religion of the holy place, whereas the holiest of all characterizes Christianity. It was not that all Israelites had access to the holy place. We know they did not, as the sad case of Uzziah, king of Judah , recorded in 2 Chronicles 26, shows. But the priests, who were the representatives of all Israel , had free access there. Still, even so, the real value of the whole thing lay in its typical significance, as we have seen.

This fact is again emphasized in verses 9 and 10, where the tabernacle is "a figure for the time then present," and the gifts and sacrifices are but meats and drinks and divers washings; all of which were but ordinances of a fleshly type as opposed to anything of a spiritual nature. Out of this there flow, as a result, two things.

The first thing is, that these sacrifices could not make perfect the one who approached by their means. Here again we meet with that word perfect ; and this time not referring to Christ but to ourselves. The Jewish sacrifices, by reason of their very nature, could not make us perfect; and this fact we shall find repeated in the first verse of chapter 10. Then passing on to the fourteenth verse of that chapter we find stated, by way of contrast, the glorious fact that, "by one offering He hath perfected for ever them that are sanctified." The law not merely did not accomplish it, but could not ; whereas Christ has done it.

But what is this perfection which has to do with ourselves? That question is answered for us here. It is a remarkable fact that the first time the word is used in this connection it is carefully defined for us by the Holy Spirit. The perfection has to do with our consciences. As we read on into chapter 10 we shall see more clearly what this signifies. It means having the whole weight of sin as an accusing load completely lifted off, so that the conscience is perfectly cleared in the presence of God.

Now this was something quite unknown under the law. If a Jew sinned it was his duty to bring to the tabernacle the appropriate sacrifice; and having done so he was clearly entitled to enjoy the relief afforded by the words, "it shall be forgiven him" (Lev.4:31). That one particular sin was forgiven when once the prescribed sacrifice was offered; but that was all. If he sinned again, again he had to bring a sacrifice: and so on and on, all through life. There was no such thought as a sacrifice being offered which could settle once and forever the, whole question of sin, and so perfect the sinner's conscience.

The second thing is that the law with all its ordinances was only im­posed upon Israel "until the time of reformation," that is, until the time of "setting things right." The law was after all a provisional measure. It proved beyond dispute that things needed setting right, by proving how wrong they were; but it did not put them right. When presently God blesses Israel under the new covenant the time of setting things right will have arrived. Meanwhile, as we have just seen, we have been blessed upon new covenant principles, as the result of the sacrifice of Christ; and there is no setting things right upon any other basis than that.

Verses 11 to 14 furnish us with the contrast to that which we have in verses 6 to 10. If we analyze the verses with a little care we shall see how complete and far-reaching the contrast is.

In the first place CHRIST is set before us, in contrast to the high priest of Aaron's order.

Then, the Aaronic priest just had to administer the things that existed under his hand. Christ is an High Priest of good things to come.

Christ has entered into the true holiest in the heavens, a greater and more perfect tabernacle than that made with hands in the wilderness; and He entered in once, instead of every year, as with the high priest of old.

Not by the blood of goats and calves, which can never really put away sins, did He enter; but by His own blood which obtains redemption.

The blood of the sacrificial animals did sanctify to the purifying of the flesh: the blood of Christ alone can purify the conscience.

The purifying of the flesh which was accomplished by the Jewish sacrifices was but temporal: the redemption obtained by Christ is eternal.

Notice, moreover, the majesty which characterizes the one offering of Christ. All three Persons of the Godhead stand related to it. The spotless Son of God offered Himself. It was to God that He offered Himself; and it was by the eternal Spirit He did it. No wonder that all sin comes within its scope, and that its results abide for eternity.

The immediate effect of it, as far as we are concerned, is the "purging" or "cleansing" of our consciences. By that cleansing they are perfected and we turn from the dead works of law - dead, because done with the object of getting life - to serve the living God. If our consciences need cleansing from dead works, how much more do they need cleansing from wicked works!

The argument of the opening verses of chapter 9 reaches a climax in verse 14, but the Spirit of God does not immediately carry us on to the results which flow from it. Instead of that He elaborates with great wealth of detail the point He had just been making; so that when we reach chapter 10:14, we find that we are back again at the point we had started from in 9:14 . And only then do we proceed to the consideration of its results.

From this we may learn the very great importance that attaches to the truth concerning the sacrifice of Christ. It lies at the foundation of every­thing, and until it is thoroughly apprehended by us we are not able to appreciate what follows from it. Let us pray for the understanding heart as we consider these verses, in which the main point of the Holy Spirit is so fully developed and supported.

The main point, then, is that the blood of Christ completely purges the believer's conscience so that he is enabled to serve and worship the living God. Now this was an end utterly unattainable under the old covenant; hence it follows, as verse 15 tells us, that the Lord Jesus became the Mediator not of the old but of the new. And hence, too, His death had a twofold bearing: bringing in redemption as regards the transgressions under the old covenant, and becoming the basis whereon is fulfilled the promise connected with the new. Something had to be done for the removing of the mighty mountain of transgressions which had accumu­lated under the law: and equally something was needed if God was to call people with an eternal inheritance in view. Both these great ends are reached "by means of death," and that the death of Christ.

Verses 16 and 17 are a parenthesis. The word translated testament here, and covenant in chapter 8, has both those meanings. Used in relation to God it is "a disposition which He has made, on the ground of which man is to be in relationship with Him." In this short parenthesis the writer uses the word in the sense of a testament or will, which only is of force when the testator is dead. If viewed in this way, again we see the absolute necessity of the death of Christ.

There was no "death of the testator" under the old covenant, yet the necessity for death to take place was acknowledged in a typical way. If we turn to Exodus 24:7-8, we shall find the incident referred to in verses 19 and 20, and we may note a remarkable fact. Exodus records only the sprinkling of the people with blood; Hebrews adds that the book of the law was also sprinkled.

The significance of the sprinkling of the people would seem to be that they were thereby reminded that death was the penalty of disobedience. Any breach of its demands meant the death penalty on them. The sig­nificance of the sprinkling of the book would indicate, on the other hand, that death was necessary as the basis of everything. Hence even the law system was not dedicated without blood; and this fact is added here by the inspired writer since it is just the point of the argument in this epistle.

Moreover at different times in connection with the sacrifices the taber­nacle vessels, and indeed "almost all things," were purged with blood; and all this was intended to drive home into men's hearts the all-important lesson, that, "Without shedding of blood is no remission."

In our twentieth century we might almost call this great statement - the most hated fact of Holy Scripture. Nothing so moves to wrath and contempt and ridicule the soul of the "modern" theologian as this. And why? Not because his delicate sensibilities are shocked by the idea of blood being shed, for the average modernist enjoys his slice of roast beef as much as other average people. But because he knows what this fact really signifies. It means that the death-sentence lies on mankind as creatures hopelessly lost; and that only death can lift this death-sentence so that remission can reach the fallen creature. The solemn witness borne to the modernist, that as a sinful creature he is under the death-sentence before God, is what his soul loathes with an intensity that amounts to hate. The prouder he is the more he hates it.

Do we not all understand this quite well? Did we not all share those feelings until grace subdued our pride and brought us into an honest frame of mind before God? The modernist, of course, deludes himself into thinking that his aversion to this truth arises from his superior aesthetic or moral sense, and we may never have victimized ourselves with that particular little piece of vain conceit. If so, we may well thank God! The moment we were brought to honesty and humility of mind we grasped the absolute necessity of the death of Christ .

Of that necessity verse 23 speaks. The blood of goats and calves sufficed to purify the tabernacle and its furniture, which were but patterns; the heavenly things themselves needed a better sacrifice. We might be surprised that heavenly things should need a sacrifice at all, did we not remember that Satan and the fallen angels have had their seat in the heavens, and have introduced the taint of sin there; and also that we, who are sinners and had our seat here, are destined as the fruit of redemption to take our seat in the heavens. As the fruit of the work of Christ not only shall there be purification wrought on earth but in the heavens also.

Consequently, in verses 24 to 26 we are introduced to the work of Christ from a most exalted view-point. He appeared once at the con­summation of the ages to put away sin by the sacrifice of Himself, and now, in virtue of His blood shed, has gone into the very heaven of God's presence on our behalf. Let us mark that word, "to put away sin." How comprehensive it is! The expiation of our sins is of course included, but it is not limited to that. The judgment of sin is included, but it is not limited to that. It includes sin in all its ramifications and bearings. Sin, the root, and all the sins which are the fruit; sin as it has affected man and the earth, and sin as it has affected the heavens; sin, in its totality; all put away by His sacrifice. And His sacrifice was the sacrifice of Himself!

In these verses again, the work of Christ comes before us as contrasted with the service of the high priest of old, and this it is which accounts for the way things are put in the last verse of our chapter. When the Jewish high priest had entered the holy place made with hands on the yearly day of atonement, carrying the blood of the goat, the people stood outside waiting for his reappearance. Very possibly they waited with a certain amount of trepidation for they knew that to enter wrongfully into the presence of God meant death. For him they were waiting, and they hailed his appearance with a sigh of relief. Now we, Christians - and this specially applies to the converted remnant of Jews, who were addressed in this epistle - are waiting for the re-appearance of our great High Priest. We "look for" or "await" Him, and when He comes it will be "without sin" or "apart from sin." He so effectually dealt with sin at His first coming that He will have no need to touch that question at His second coming. He will appear unto the salvation of His people, and the deliverance of a groaning creation.

Thus we can see what a striking analogy exists between the actions of Aaron on the day of atonement and the great work of Christ; only with this complete contrast, that whereas Aaron's actions were typical and confined to the patterns of heavenly things, and oft repeated, Christ has to do with the heavenly realities and His work in offering for sin has been accomplished once and for ever. It is the lot of sinful men once to die, and then to face the judgment of God. In keeping with that, Christ has once been offered to bear the sins of many, and therefore those that await Him look forward not to judgment but to salvation.

You notice that here it speaks of Christ bearing the sins of many, not of all. It is true that He died for all, as far as the scope and intention of His work is concerned. When however the actual effect of His work is in question, then He bore the sins of many, that is, of those who believe. You will notice also that the words, "look for Him," have not really got the meaning so often imported into them, by which they are made to support the idea that only certain believers who are watchful are going to find salvation when the Lord comes again. The force of the whole passage the rather is, that sin has been so perfectly put away, and believers so per­fectly cleared as to their consciences, and as to all liability to judgment, that they are left awaiting the coming forth of their High Priest from the heavenly sanctuary to their salvation from every adverse power.

With this thought before us, the opening words of chapter 10 carry us back to the days of the law, that once more we may realize the glory of the gospel as contrasted with it. Twice already that contrast has been laid open before us; first in verses 6 to 14 of chapter 9, and then again in verses 23 to 28. In the earlier of these two passages the great point of the contrast seems to be as regards the nature and character of the law sacrifices contrasted with the sacrifice of Christ. In the later passage the contrast seems more to lie in the absolute sufficiency of Christ's sacrifice, which is therefore one, and not a repeated thing like the sacrifices of old.

Hebrews 10

In the passage now before us both these contrasts reappear, but coupled with them is a third - the supreme glory of Him who became the sacrifice , as contrasted with both priests and offerings of old. We see Him stepping out of eternity that He might accomplish the will of God in the work that He did. The passage starts with the reminder that the law with its shadow sacrifices could NEVER make the worshippers perfect. It ends with the glorious statement that the offering of Christ has perfected them FOR EVER.

It is not that the law sacrifices did not perfect anyone as to the conscience, but that they could not. Their very repetition showed this. Could they have availed to cleanse the conscience, so that the offerer got complete relief as to the whole question of sin, they would have ceased to be offered; inasmuch as we never go on doing what is done. In point of fact their effect was in just the opposite direction. Instead of removing sins from the conscience as no longer to be remembered, they were formally brought to remembrance at least once every year. The blood of sacrificial animals had no efficacy to take away sins. The thing was impossible, as verse 4 says.

The statement of that verse is clear enough. Some of us, however, remembering what is said as to the forgiveness of various sins, or as to cleansing from sin, in Leviticus 4, 5 and 6 may feel that there is apparently a contradiction, and that a further word of explanation is needed. The solution of the difficulty is not far to seek, and we may reply by way of an illustration.

Here is a trader hard pressed by a creditor. He is short of cash in these hard times, though he knows well that in three months' time he will have ample funds. What does he do? He offers his creditor a three months' promissory note for £500, and his creditor well satisfied with his integrity, gladly accepts it. Now our question is this - What really has the creditor got?

That question may with equal truth be answered in two ways, apparently contradictory. Thinking of it as regards its intrinsic value, we should reply: - He has got a small piece of paper, whereon certain words are traced in ink, and in the corner of which is embossed a red government stamp, and the total value of the whole thing would be less than a penny. Thinking of it in its relative value - that is, of what it will be worth at its due date in view of the character of the man who drew it, we should be quite right in replying, Five hundred pounds.

The sacrifices of old were like that promissory note. They had value, but it lay in that to which they pointed. They were but paper; the sacrifice of Christ alone is like fine gold. In Leviticus their relative value is pointed out. In Hebrews we find that their value is only relative and not intrinsic. They can never take away sins. Hence in them God had no pleasure, and the coming of Christ was a necessity.

Hence in verses 5 to 9 we have the quotation from Psalm 40 and its application. It is quoted as the very voice of the Son of God, as He enters into the world. The Psalm mentions, "Sacrifice and offering . burnt offerings and sacrifices for sin;" that is, offerings of four kinds, just as there are four kinds of offerings mentioned in the early chapters of Levi