P5J^^W^>^:' ^'JP5 ^' A :BSE776 THE HOLIEST OF ALL Any profits arising from the sale of this book will be devoted to the extension of our educational and religious work connected with the Huguenot Seminary at Wellington. And if there be any readers, to whom the book brings a blessing, and who desire to help us, by their prayers or gifts, we shall be glad to be their str.iards, and use their gifts in the A/aster's soi'ice. Address : Ifytllington, South Africa. THE HOLIEST OF ALL ^N EXPOSITION OF THE EPISTLE TO THE HEBREWS BY THE REV. ANDREW Murray AUTHOR OF 'abide in CHRIST" "why DO YOU NOT BELIEVE? ETC. ETC. ^achj fork ANSON D. F. R.^NDOLPH fi: CO. INC. 182 Fifth Avenue MORRISON AND OIBU, PRli(TKR3, EDIKBUBOII. PREFACE. When first I undertook the preparation of this exposition in Dutch for the Christian people among whom I labour, it was under a deep conviction that the Epistle just contained the instruction they needed. In reproducing it in English, this impression has been confirmed, and it is as if nothing could be written more exactly suited to the state of the whole Church of Christ in the present day. The great complaint of all who have the care of souls is the lack of whole-heartedness, of stedfast- ness, of perseverance and progress in the Christian life. Many, of whom one cannot but hope that they are true Christians, come .to a standstill, and do not advance beyond the rudiments of Christian life and practice. And many more do not even remain stationary, but turn back to a life of worldliness, of formality, of indifference. And the question is continually being asked, What is the want in our religion that, in so many cases, it gives no power to stand, to advance, to press on unto perfection ? And what is the teaching that is needed to give that health and vigour to the Christian life that, through all adverse circumstances, it may be able to hold fast the beginning firm to the end. vi Ipceface The teaching of the Epistle is the divine answer to these questions. In every possible way it sets before us the truth that it is only the full and perfect knowledge of what Christ is and does for us that can bring us to a full and perfect Christian life. The knowledge of Christ Jesus that we need for conversion does not suffice for growth, for progress, for sanctification, for maturity. Just as there are two dispensations, the Old Testa- ment and the New, and the saints of the Old, with all their faith and fear of God, could not obtain the more perfect life of the New, so with the two stages in the Christian life of which the Epistle speaks. Those who, through sloth, remain babes in Christ, and do not press on to maturity, are ever in danger of hardening their heart, of coming short and falling away. Only those who hold fast the beginning firm to the end, who give diligence to enter the rest, who press on unto perfection, do in very deed inherit and enjoy the wonderful new covenant blessings secured to us in Christ. And the great object of the Epistle is to show us that if we will but follow the Lord fully, and yield ourselves wholly to what God in Christ is ready to do, we shall find in the gospel and in Christ everything that we need for a life of joy and strength and final victory. The cure the Epistle has for all our failures and feebleness, J the one preservative from all danger and disease, is — the know- ledge of the higher truth concerning Jesus, the knowledge of I Him in His heavenly priesthood. In connection with this truth, the writer has three great mysteries he seeks to unfold. The one is that the heavenly sanctuary has been opened to us, so that we may now come and take our place there, with Jesus in Ipcefacc vii the very presence of God. The second, that the new and living ^-' way by which Jesus has entered, the way of self-sacrifice and perfect obedience to God, is the way in which we now may and must draw nigh. The third, that Jesus, as our heavenly High -^ Priest, is the minister of the heavenly sanctuary, and dispenses to us its blessings, the spirit and the power of the heavenly life, in such a way that we can live in the world as those who are come to the heavenly Jerusalem, and in whom the spirit of heaven is the spirit of all their life and conduct ; the heavenly priesthood of Jesus, heaven opened to us day by day, our entering it by the new and living way, and heaven entering us by the Holy Spirit. Such is the gospel to the Hebrews the Epistle brings, such is the life to which it reveals the way and the strength. The knowledge of the heavenly character of Christ's person and work is what alone can make heavenly Christians, who, amid all the difficulties and temptations of life on earth, can live as those whom the superior power of the upper world has possessed, and in whom it can always give the victory. In offering these meditations now to a wider circle of readers, I do so with the prayer that it may please God to use them to inspire some of His children with new confidence in their blessed Lord, as they learn to know Him better and give themselves up to expect and experience all that He is able to do for them. I have not been afraid of continually repeating the one thought : 02tr one need is, to knozv Jesus better ; the one cure for all our feebleness, to look to H!im on the throne of heaven, and really claim the heavenly life He waits to impart. preface Just as I was about to write the Preface to the Dutch issue, in the first week of last year, I received from my beloved colleague as a New Year's text, with the wish that it might be my experience, the words : " Jesus taketh with Him Peter and James and John, and bringeth them into a high mountain, apart by tJicmschcs, and He luas transfigured before them." I at once passed the word on to my readers, and I do so again. May the blessed Master take us with Himself into the Jiigh mountain, even the Mount Sion, where He sits as Priest-King upon the throne in power, each of us apart by himself, and prepare us for the blessed vision of seeing Him transfigured before us, scoxng Him in His heavenly glory. He will then still be to us the same Jesus we know now. And yet not the same; but His whole Being, bright with the glory and the power of the heavenly life which He holds for us, and waits to impart day by day to them who forsake all to follow Him. In humble trust and prayer that it may be so, I commend all my readers to His blessed teaching and guidance. ANDREW MURRAY. 13/// September 1894^ CONTENTS. THE EPISTLE INTRODUCTION . PAGE I 19 FIRST HALF-DO CTRINAL.-Chap. i -x. 18. The Son of God the Mediator of the Better Covenant. THE THEME.-i. 1-3. The Glory of the Son in His Person and Work. NO. CHAP. VER. I. i. — I. The Son — in whom God hath spoken II. 2. The Son — more than the Prophets . III. 3. The Son — the glory of His Person . IV. 3. The Son — the glory of His Work . PAGE 31 35 39 43 FIRST SECTION.-i. 4-14. The Son of God more than the Angels. V. i. — 4, 5. The Son — a more excellent Name . VI. 5, 6. The Son — the Only Begotten vn. 7-9. The Son — Himself God VIII. 10-12. The Son — the Everlasting Creator . IX. 13, 14. The Son — on the right hand of God 47 51 55 59 63 Contents THE FIRST WARNING.-ii. 1-4. To take heed to what the Son speaks. NO. CHAP. VER. X. ii, — 1-4. The clanger of neglecting so great salvation SECOND SECTION.-ii. 5-18. Jesus as man more than the Angels. The Reasons of His Humiliation. XI. ii. — 5-9. The world made subject to man, not to angels xii. 8, 9. We see Jesus crowned with gloi^ and honour XIII. 9. Jesus tasting death for every man . Xl\ . 10. The Leader of our .Salvation XV. 10. For whom and through whom are all things XVI. 11-13. Jesus calls us brethren XVII. 14, 15. That He might bring to nought the devil . xviii. 16-18. A High Priest able to succour PAGE 67 71 75 79 83 87 91 95 99 THIRD SECTION.-iu. 1-6. Christ Jesus more than Moses. XIX. iii. — I. Consider Jesus .... XX. 1-6. Christ and Moses .... XXI. 6. If we hold fast our boldness firm to the end 103 107 III THE SECOND WARNING.-iii. 7-iv. 13. Not to come short of the promised Rest. XXII. iii. — 7-11. On hearing the voice of God XXIII. 7. Even as the Holy Ghost saith XXIV. 7. To-day xx\'. 12. An evil heart of unbelief XXVI. 13. E.xhort one another d.iy by d.-iy XXVII. 14, 15. Partakers of Christ . XXVIII. 16-19. The Rest in Canaan XXIX. iv. — 1-3. The Rest of Faith . XXX. 4-8. The Rest of God XX \i. 9, 10. Rest from works XXXII. II. Give diligence to enter into the Rest xxxiii. 12, 13. The heart-reaching Word of God . "5 119 123 127 131 13s »39 H3 147 »5i 155 159 Contents NO. XXXIV. XXXV. XXXVI. XXXVII. XXXVITI. XXXIX. XL. XLI. FOURTH SECTION.-iv. 14-v. 10. Jesus our High Priest more than Aaron. CHAP. VER. PAGE iv. — 14. A great High Priest . . . . 163 15. A High Priest able to sympathise . . . 167 16. Let us draw near with boldness . . . 171 V. — 1-3. The High Priest bearing gently with the ignorant . 175 4-6. The High Priest called by God . . . 179. 7, 8. The High Priest learning obedience . . 183 8, 9. The High Priest perfected through obedience . 187 8, 9. The High Priest saving the obedient . . 191 THE THIRD WARNING.-v. 11-vi. 20. Against Sloth and Apostasy. XLii. 10-12. The sin of not growing XLIII. 13, 14. Solid food for the perfect XLIV. vi. — 1-3. Let us press on to perfection XLV. 4-8. The danger of falling away . XLVi. 9-12. Of Diligence and Perseverance XLVii. I3-IS- Inheriting the Promises XLViii. 16-18. The Oath of God . XLix. 1S-20. The Forerunner within the Veil 19s 199 203 207 211 215 219 223 riPTH SECTION.-viii: 1-28. The New Priesthood after the order of Melchizedek. L. vli. — 1-3. Melchizedek made like unto the Son of God . 227 LI. 4-10. Melchizedek more than Abraham . . . 231 Lii. 11-14. Melchizedek more than Aaron and the Law 235 Liii. I5-I7- A Priest for ever — the power of an endless life 239 LIV. 18, 19. A better hope — drawing nigh to God . . 243 LV. 20-22. Jesus the Surety of a Better Covenant . . 247 LVi. 23-25, A High Priest able to save completely . . 251 LVii. 26-28. A High Priest — the Son perfected for evermore . 255 Contcntd SIXTH SECTION.-viii. 1-13. The New Sanctuary and the New Covenant NO, CHAP. VER. I-AGE LViii. viii. — I. The Priest-King on the Throne . . . 259 Lix. 1-5. The Priest-King, the Minister of the Sanctuary . 263 LX. 6-9. The Priest-King, the Mediator of the New Covenant 267 LXi. 10. The New Covenant — the Central Blessing . 271 LXii. 10, II. The Crowning Blessing .... 275 LXiii. 12, 13. The Initial Blessing .... 279 SEVENTH SECTION.-Ls. 1-28. The Power of Christ's Blood to inaugurate the New Sanctuary and the New Covenant. LXIV. LXV. LXVI. LXVU. LXVIII. LXIX. LXX. 1.XXII. LXXIII. LXXIV. ix. — 1-7, The Holy Place and the Most Holy ~ . . 283 S-io. The Holy Spirit and the way into the Holiest 2S7 II, 12. The opening of the Holiest . . . .291 12. The power of Christ's blood to open the Holiest . 295 13, 14. The power of Christ's blood to cleanse the conscience 299 14. Through the Eternal Spirit . . . 303 14. The power of Christ's blood to fit for the service of the Living God .... 307 15-17. Christ's death ratifying the Covenant and the Testament . . . . .311 18-22. Even the First Covenant not without blood 315 23,24. Heaven itself cleansed by the blood . 319 25-28. Sin put away by the sacrifice of Himself . . 323 EIGHTH SECTION.-x. 1-18. The New Way into the Holiest. Lxxv. X. — 14. The Sacrifices of the Law cannot make perfect i.xxvi. 5-7. A Body didst Thou prepare for Me 1.XXVII. 8-10. Lo, I am come to do Thy will Lxxviii. 11-14. Once and for ever . Lxxix. 14. The Sanctified perfected for ever Lxxx. 15-18. The Witness of the Holy Spirit 327 33 « 335 339 343 347 Contents SECOND HALF-PRACTICAL. Chap. X. 19-xiii. 25. Of a Life in the Power of the Great Salvation. NINTH SECTION.-x. 19-25. Of Life in the Holiest. NO. LXXXI. LXXXII. LXXXIII. LXXXIV. LXXXV. LXXXVI. LXXXV 1 1. LXXXVIII. LXXXIX. XC. XCI. XCII. CHAP. VER. -19. The Entrance into the Holiest 19. Boldness in the Blood 20. The New and Living Way . -21. A Great Priest over the House of God 22. A True Heart 22. In Fulness of Faith 22. Our hearts sprinkled 22. Our Body washed . 22. Let us draw near 23. The Confession of our Hope 24. Love and Good Works 25. The assembling together PAGE 353 357 361 365 369 373 377 38t 385 389 393 397 THE FOURTH WARNING.-x. 26-39. Against sinning vrtlfully and drawing back. XClil. X.— 25, 27. Of wilful Sin xciv. 28-31. Sin against the Triune God xcv. 32-34. The former Days . xcvi. 35, 36, Boldness and Patience xcvix. 37-39' Believing or drawing back . 401 405 409 413 417 Contentd TENTH SECTION.-xi. 1-40. The Fulness of Faitiu NO. CMAP. VEK. xcviii. xi. — 1-3. Faith — the sense of ihe Unseen xcix. 4. Abel — the Sacrifice of Faith c. 5, 6. Knoch — the Walk of Faith CI. 7. Noah — the Work of Faith cii. S-io. Abraham — the Obedience of Faith . ("III. 11,12. Sarah— Faith in the P'aithfulness of God CIV. «3-i6. Faith, and its Pilgrim Spirit cv. 17-19- Isaac — Faith in the Power of Cod . cvi. 20-23. I'^'th blessing the children . CVII. 24, 25. Moses and the decision of Faith cviii. 27-31. Israel and Redemption by Faith cix. 32-34. Faith and its Power of Achievement ^^- 35~3^- Faith and its Power of Endurance . CXI. 39, 40. Some Better Thing for us . ELEVENTH SECTION.-xii. 1-13. The Patience of Hope. CXII. xii. — I. Run with patience the race CXIII. 2. Looking unto Jesus . . . . CXIV. 3-5- Faint not . . . . . cxv. 7-10. Chastening and Holiness J^- ^'\ J- puriticatiou of sins, sat down on the j ■'9'''i2 94 • right hand of the Majesty on high ; ■= io'_ {^ ; il. z 24J 25.' FIRST SECTION.-i. 4-14. The Son of God more than the Angels. The Son — a more excellent Name. * Ch. 1.4; 4 Having become by so much better * 6.9; 7.7,19, than the angels, as he hath inlierited a 22; 8 23; 10. 34; 11.16,35,40; 12. 24. more excellent name than they. The Son— the Only Begotten. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee ? And again, I will be to him a Father, and he shall be to me a Son ? 6 And when he again bringeth in 18; Rev. 1.5. the firstborn'^ into the world he saith, I '^ Rom, 29; Col And let all the angels of God worship him. 7 And of tlie angels he saith, Who maketh his angels winds, and his ministers a flame of fire : The Son Himself God. 8 But of the Son he saith, Thy throne, 0 God, is for ever and ever ; and the sceptre of uprightness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity ; therefore God, thy God, hath anointed thee with the oil of glad- ness above thy fellows. Zbc Dolicst of BU The Son— the Everlasting: Creator. 10 And, Thou, Lord, in thebegiuniu},' hast laid the foundation of the earth, and the heavens are the works of thy hands: 11 They shall i)eri.sh ; but thou con- tinuest : and they all shall wax old as doth a garment ; 12 And as a mantle shalt thou roll them up, as a garment, and they shall lie changed : but thou art the same, and thy years shall not fail. The Son— on the Right Hand of God. 13 But of which of the angels bath he said at anv time, Sit thou on my ri;j;ht hand, till T inaku thine enemies the Ibolstool of thy feet ? 14 Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation ? CHAPTER II. "Ch. 1. I, 2; 3. 7. 19; 4. 2, 11; 5. 11 ; G. 5 ; 10 26,39; 12.25. THE FIRST WARNING. Chap. ii. 1-4. To take heed to what the Son speaks (1-4). rrHEREFORE we ought to give the more earnest heed to the things that were heard," lest haply we drift away from them. 2 For if the word spoken through angels proved stedfast, and every trans- gression and disobedience received a just recomjiense of reward ; 3 How shall we escape, if we neglect so great salvation ? which having at the first been spoken through the Lord, was confirmed unto us by them that heard ; 4 God also bearing witness >vith them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost, according to liis o^vn will. SECOND SECTION.-ii. 5-18. Jesus as Man more than the Angels, The Reason of His Humiliation. All Things made subject to Man, not to Angels. ."• For not unto angels did he subject the world to come, whereof we speak. (■> But one hath somewhere testified, saying, What is man, that thou art mindful of him? or the son of man, tli.at thou vi.sitest him ? 7 Thou madest him a little lower thau the angels ; thou crownedst him with glory and lionour, and didst set him over the works of thy hands : 8 Thou didst put all things in sub- jection under his feet. For in that he subjected all things unto him, he left nothing that is not subject to him. But now we .see not yet all things sub- jected to him. Man's Destiny fulfilled in Jesus. 9 lUit \\r IhIimI'I him who hath been made a little lower than the angels, fi'e/j •!' ii , because of the suflfering of ^be Ibolicst of au death crowned witli glory and honoui that bj' the grace of God he should taste death for every mail. The Reasons for tbe Humiliation of Jesus — 10 For it became him, for whom are all things, and through whom are all things, in bringing many sons \into a CIi. 6. 19 ; glory, to make the author" of their salva- 12. 2 ; 13. 13. tiou perfect through sufferings. 1. His being made perfect as our Leader. * Ch. 3. 1 ; 11 For both he that sauctifieth* and 6. 10; S. 2; they that are sanctified are all of one; in ^^'r}^'^ 'in' ^^^ which cause he is not ashamed to 20- 12 10 14 ^^^^ *^^"^ brethren, 16 '• 13. 12. ' 12 Saying, I will declare thy name unto my brethren, in tlie midst of the congregation will I sing thy praise. 13 And again, I will put my trust in him. And again. Behold, I and the children which God hath given me. 2. Our Deliverance from the power of the Devil. 14 Since then the children are sharers in fiesh and blood, he also himself in like manner partoolc of the same ; that through deatli he might bring to nought him that had the jiower of death, that is, the devil ; 15 And might deliver all them who through fear of death were all their lifetime subject to bondage. 3. That He might become a Merciful High Priest. 16 For verily not of angels doth he take hold, but he taketh hold of the seed of Abi-aham. 17 Wherefore it behoved him in all things to be made like unto his brethren '-' c ch. 2. 14 ; that he might be a mei'ciful and faith- 4.15; 5.2,3; ful high priest in things pertaining to 10- ^^ \\ 12. God, to make propitiation for the sins " of the peoiile. 18 For in that he himself hath suf- fered being tempted, he is able to suc- cour them that are tempted. 13. 13. CHAPTER III. THIRD SECTION.-iii. 1-6. Christ Jesus more than Moses. Christ faithful as Moses. WHEREFORE, holy brethren, par- «' Ch. 1. 3; takers of a heavenly calling,*^ con- S. 1. ' sider the Apostle and High Priest of ' Ch. 4. 14 ; our confession, <^ even Jesus ; 10. 23 ; 11. 2 Wlio was faithful to him that ap- 13 ; 13. 15. pointed him, as also was .Moses in all his house. Christ the Son, more than Moses, the Servant. 3 For he hath been counted worthy of more glory than Moses, by so much as he that built the house hath more honour than the house. 4 For every house is builded by some /ch. 4. 16 • one ; but he that built all things is 6. 18 ; io! 19,' God. 35 ; 13. 6. 5 And Moses indeed was faithful in f'Ch. el. 11, all his house as a servant, for a testi- J^ • \}^} ^^' mony of those things which were after- " hQ\i%\\- ward to be spoken ; 4. 14 • 5.' 12,' 6 But Christ as a son, over his i4; e.'is, 19- house; whose house are we, if we 9. 17; 10. 23; hoUl fajt _ou_r._boldness / and -the H- 2": 12. 28. gloryiug^oF^ur hope^ firiu imto. the elid.'''^ Zbc Ibolfest of ail ' Ch. 3. 12. *Ch 9.14; 10.31; 12.22. THE SECOND WARNING. Chap. iii. 7 iv. 13. Not to come short of the promised Rest. How Israel failed. 7 Wlu'i cl'ore, even as the Holy Ghost .saith, To-day if ye shall hear his voice, 8 Harden not youi- hearts, as in the provocation, like as in the day of the temptation in the wilderness, 9 Wherewith yonr fathers tempted vie by proving itie, aud saw my works forty yeans. 10 Wlierefore T was displeased with this generation, and said. They doalway err in their heart ; hut they did not know my ways ; 11 As I sware in my wrath. They shall not enter into my rest. The Need of Perseverance. 12 Take heed, brethren, lest haply there shall be in any one of you an evil heart" of unbelief, in falling away from the living God -^ : 13 But exhort one another day by day, so long as it is called To-day ; lest any one of you be hardened by the deceitfulness of sin : 14 For we are become jmrtakers of Christ, if we liohUils^tb^ beginniiig_£f our confidence tirnij.uito tlifilfiiid : ir'WTiTirTri;' saicf. To-day if ye shall hear his voiti', harden not .your hearts, as in the provocation. Israel's Unbelief and Disobedience. It) For who, when they heard, did provoke? nay, did not all they that came out of Egypt by Moses? 17 And with whom w;i.s h^; displeased I'orty years ? was it not with them that sinned, whose carcases fell in the wilderness ? 15 And to whom sware he that they should not enter into his re.st, but to them that were disobedient? 19 And we see that they were not able to enter in because of unbelief. CHAPTEE IV. By Faith we enter the Rest. T ET us fear therefore, lest hajdy, a ■'-' promise being left of entering into his rest, any one of you shouhl seem to have come short of it. 2 For indeed we have had good tidings preached unto us, even as also they: but the word of hearing did not prolit them, because they were not united by faith with them that heard. 3 For we which have believed do enter into that rest ; even as he hath said, As I sware in my wrath, they shall not enter into my rest : although the works were finished from the foundation of the world. Joshua did not bring the People into the Rest of God. 4 For he hath said somewhere of the seventh thti/ on this wise, And God rested on the seventh day from all his works ; 5 And in this 2)lace again. They shall not enter into my re.st. 6 Seeing therefore it remaineth that some .should enter thereinto, and they to whom the good tidings were before jireached failed to enter in because of disobedience, 7 He again defineth a certain day, saying in Pavid, after .so long a time, To-day, as it liath l)een before said, To-day if ye sliall hear his voice, Harden not vour hearts. ICbe IboUCiSt of au The Second Warning— con t/Vjue^/. 8 For if Joshua liad given tliein I'est, he woukl not liave si)oken aftcrwaril of another day. 9 There reniainetli therefore a Sab- bath rest for the people of God. Let us enter into the Best. 10 P^or lie that is entered into his rest hath himself also rested from his works, as God did from his. 11 Let ns therefore give diligence to (.•nter into that rest, that no man fall after the same example of disobedi- ence. The Power of God's Word to judge us. 12 For the word of God" is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart. 13 And there is no creature that is not manifest in his sight : but all things are naked and laid open liefore the eyes of him with whom we have to do. « Ch. 2. -J : 3. 18, 19; 4. 11; 5.11; G. 5, 6 ; 11. 20. 28, 38, 39 ; 12. 25 FOURTH SECTION— iv. 14-v. 10. Jesus our High Priest more than Aaron. Jesus the great and sympathising High Priest. 14 Having then a great high priest, who hath passed through the heavens, Jesus the Sou of God, let us hold fast our.cQnfggs,ion. For we have not a high priest that cannot be touched with the feeling of our infirmities ; but one that hath been in all jjoints tempted like as we are, yet without sin. 16 Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help ns in time of need. CHAPTER V. F A High Priest must have Compassion. ORevery high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer* botli gifts and sacrifices for sins : '2 Who can bear gently witli the ignorant and erring, for that he himself also is compassed with infirmity ; o And by reason thereof is bound, as for the people, so also for himself, to ofter for sins. A High Priest must be appointed of God. 4 And no man taketh the honour unto himself, but when he is called of God, even as was Aaron. 5 So Christ also glorified not himself to be made a higli priest, but he that spake unto him. Thou art my Son, This day have I begotten thee : 6 As "he saith also in another ^jZ«cp, Thou art a priest for ever after the order of Melchizedek. Jesus our High Priest perfected through Obedience. 7 Who in the days of his fiesh, hav- ing offered up ))rayers and supplications with strong crying and tears unto him that was able to save him from death, and having been heard for his godly fear, 8 Thongli he was a Son, yet learned obedience by the things which he sutt'ered ; 9 Anil having been made perfect, he became unto all them that obey him the author of eternal salvation ; 10 Named of God a high priest after the oi"der of Melchizedek. Zbc -fcoliest of BU THE THIRD WARNING. Chap. V. 11-vi. 20. Against Sloth and Apostasy. The Difference between the Sloth- ful and the Perfect. 11 or wiioiii \V(.' Ijave iiuiuy tilings to say, aud hard of iuteiprt'tatiou, sei-ing ye are beconu' dull of liearinfr." 12 For wlieii l)y reuson of the time ye ought to be teachers, ye have need again that some one teacli you the rudiments of the first principles of tlie oracles of CJod ; and are become such as have need of milk, and not of solid food. 13 For every one that partaketh of milk is without experience of the word of righteousness ; for he is a babe. 14 But solid food is for full-grown* men, etrn those who by reason of use have their senses exercised to discuru good and evil. CHAPTER VL The Need of pressing on to Perfection. WHEKEFOHE let us cease to speak of the tirst principles'" of Christ, and press on unto i)erfection ; not laying again a foundation of repentance from dead works, "^ and of faith toward God, 2 Of the teaching of bai)tisiiis, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3 Andtliis will we do, if (}od j^erinit. No Hope for the Apostate. 4 For as toucliiiig those who were once enliglitened and tasted of tlie heavenly gift, and were made ]iartakers of the Holy (Jliost, ft And tasted the good word of Goil, and tlie powers of the age to come, 6 And f/irn fell away, it is impossible to renew them again unto rejieiitance ; seeing they crucify to themselves the Sou of God afresh, and put liini to an open shame.' 7 For the land whicli hath drunk the rain tliat cometli oft upon it, ami bringeth forth herbs meet for tliem for whose sake it is also tilled, receiveth blessing from (iod : 8 But if it beareth thorns aud thistles, it is rejected and nigh unto a curse ; whose end is to be burned. Encouragement to Perseverance. 9 But, beloved, we are }>ersuaded better things of you, and things that accompany salvation, though we thus speak : 10 For God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and .still do minister. 11 And we desire that each^one of you may shew the sanny ilifigencd^ unto the fulness/ of liope even toCEe'end : 12 That ye be Hot sIuggTsTT) but imitators of them who through faith aud jiatience inherit the jiroiiiises-f Our Hope in the Faithfulness of God. 13 For when God made promise to Abraham, since he could swear by none greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. tTbe tbollest of ail a Ch. 11. 13, 33, 39. *Ch. 3. 11; 7.21. The Third Warning— cont//?ue 1-', 14. priests, having infirmity ; but the word of the oath, which was after the law, ap2)ointeth a Son, perfected for ever- more. CHAPTEK VIII. SIXTH SECTION.-viii. 1-13. The New Sanctuary and the New Covenant. <• Ch. I . »; 4. . 20 ; 7. r,, 2G ; 8. . n, 2S, 9. 12 ; 11 2, 24, 25 The High Priest on the Throne. ^OW in the things wliiuh we are saying the chief point is this : We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens,' A Minister of tbe True Sanctuary. 2 A minister of the sanctuary, and of the true tabernacle, wjiich the Lord pitched, not man, 3 For every high priest is ap- pointed to offer lK)th gifts and sacri- fices : wlierefore it is neces,sary that this hi>hadowing the mercy - seat ; of which things we cannot now speak severallv. The Way into the Holiest not yet opened. 6 Now these things having been thus jirepai-ed, the priests go in continually into the tirst tabernacle, accomplishing the services : 7 But into the second the high priest alone, once in the year, not without blood, which lie oflereth for himself, and for the errors of the people : 8 The Holy Ghost this signifying, that the way, into the holy place* hath not yet been made manifest, while as the first tabernacle is yet standing ; 9 Wliich is a parable lor the time lUiw present ; according to which are offered both gifts and sacrifices that cannot, as touching the conscience, make the worshipjier perlect, 10 Being only (-with meats and drinks and divers washings) carnal ordinances, impo.sed until a time of reformation. * Ch. 9. 12, 24 ; 10. IP, 22 ; 12. 22. 10 ;rbe IboUcdt of mi "Ch.0. 14, Christ, througli His own Blood, openeth the Holiest. 11 But (.'ln•i^t liaviiig eoiiie a liigli priest of tlu^ good things to come, througli the greater and more perfect "o"^"o'"l9' talx-rnacle, not made with hiuids, tliat 23 ' 20 •' ll! '■'' ^^ ^^Yi nf't of tliis ereatioii, •28'; 12.' 24; 1- Xor yet tlirough the Mooil of goats 13. 12, 20. and calves, hut througli hi.s own Idood," entered iu once for all into the holy place, h.aving obtained eternal redemption. Tbe Blood cleansing our Conscience. K> For if the Mnod of goats ami bulls, and the a.shes of a heifer .sprinkling them that have been defiled, sanctify unto the cleanness of the tlesh : 14 How much more shall the blood of Christ, who through the eternal Spirit, ottered himself without lileniish unto God, cleanse your conscience from dead works to serve the living Ood .- The Death of the Mediator of the New Covenant. 15 And for this cause he is the mediator of r> new covenant, that a death having taken j)lace for the re- demption of tlie trau.sgression.s that were under the first covenant, they th.tt have been called may receive the promise of tlie eternal inheritance. 16 For where a testament is, there must of necessity be the death of him that made it. 17 For a testament is of force where there liath been death : for doth it ever avail while he that made it liveth ? The Old Covenant dedicated with Blood. 18 Wherefore even the first cwenant hath not been dedicated without blood. 19 For when every commandment had been spoken by Mose.s unto all the jieople according to the law, he took the blood of the calves and tlie goats, with w.ater and scarlet wool and hys.sop, and sprinkled both tlii- book itself, and all the people, 20 Saying, This is the blood of the covenant which God conimandeart from sheilding of blood there is no remission. The better Sacrifice has opened Heaven itself. 23 It was necessary therefore that the copies of the things in the heavens should be cleansed with these ; but the heawuly things themselves with better sacrifices than these. 24 For Christ entered not into a holy place made with hands, lifte in pattern to the true ; but into heaven itself, now to appear before the face of God for us : Christ once offered to put away Sin. 25 Nor yet that he should otter him- self often ; as the high priest entereth into tlie holy place year by year with blood not his own ; 26 Else must he often have sutTered since the foundation of the world r but now once at the end of the ages liatli lie been manifested to put away sin by the sacrifice of himself. 27 And inasmucli as it is ap]K>int«d unto men once to die, and after thi.s CO j;(<'M judgment ; 28 So Christ also, having been once offered to bear the sin.s of many, shall appear a .second time apart from sin, to them that wait for hini, unto salva- tion. Zbe IboUest of ail 11 CHAPTEK X. EIGHTH SECTION.-x. 1-18. The Infinite Value of Christ's Sacrifice. The Law only a Shadow of good things to come. ■pOR the law having a shadow of the good things to come, not the very image of the things, they can never with the same sacrifices year by year, which they offer continually, make perfect them that draw nigh. 2 Else would they not have ceased to be offered, because the worshippers, having been once cleansed, would have had no more conscience of sins ? 3 But in those sacrifices there is a remembrance made of sins year by year. 4 For it is impossible that the blood of bulls and goats should take away sins. The doing of God's will, the value of Christ's Sacrifice. 5 Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body didst thou prepare for me ; 6 In whole burnt offerings and sacri- fices for sin thou hadst no pleasure : 7 Then said I, Lo, I am come (in the roll of the book it is written of me) To do thy will, O God. 8 Saying above, Sacrifices and offer- ings and whole burnt offerings and sacrifices for sin thou wouldest not, neither hadst pleasure therein (the which are ofi'ered according to the law), 9 Then hatli he said, Lo, I am come to do thy will. He taketh away the first, that he may establish the second. 10 By which will we have been sanc- tified through the oftering of the body of Jesus Christ once for all. The one Sacrifice perfects for ever. 11 And every priest indeed standeth day by day ministering and offering oftentimes the same sacrifices, the which can never take away sins : 12 But he, wheu he had offered one sacrifice for sins for ever, sat down on the right hand of God ; 13 From henceforth expecting till his enemies be made the footstool of his feet. 14 For by one offering he hath per- fected for ever them that are sanctified. 15 And the Holy Ghost also beareth witness to us : for after he hath said, 16 This is the covenant that I will make with them after those days, saith the Lord ; I will put my laws on their heart, and upon their mind also will I write them ; then saith he, 17 And their sins and their iniquities will I remember no more. 18 Now where remission of these is, there is no more offering for sin. 12 Jibe tboliest ot mi SECOND HALF-PRACTICAL.- Chap. X. 19-xiii. 25. Of a Life in the Power of the Great Salvation. NINTH SECTION-x. 19-25. The New Worship. Of entering the Holiest. 19 Having tlieretbre, brt'thren, bold- ness to enter into the holy place by the blood of Jesus, 20 By the way which he dedi- ''Ch.2. 10; cated for us, a new and living way," 0.20; 10.10; through the veil, that is to say, "his 12. 1 ; 13. 13. iiesh ; 'iJl And having a great priest over the house of God ; 22 Let us draw near with a true heart in fulness of faith, having our hearts sprinkled from an evil con- science, and our body washed with pure water : Of our Life in the Holiest. 23 Let us hold fa.st the confession of our hope that it waver not ; for he is faithful that promised : 2-1 And let us consider one another to provoke unto love and good works ; 25 Not forsaking the-;issemliling of ourselves together, as the custom of some is, but exhorting o)ie another; and so much the more, as ye see the day drawing nigh. THE FOURTH WARNING. Chap. z. 26-39. Against sinning wilfully and drawing back. The terrible Danger of sinning wilfully. 26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more a sacri- fice for sins, 27 But a certain fearful expectation of judgement, and a lierceness of lii-e which shall devour tlie adversaries. 28 A man tliat hath set at nought Moses' law dietli without compas- sion on the word of two or three witnesses : 29 Of how much sorer |>unishment, think ye, shall he be judged worthy, who hath troildeu under fool the Son of God, and hath counted the blood of the covenant, wluTewith he was sanctified, an uidioly thing, and hath done despite unto the Spirit of grace 1 30 For we know him that said, Ven- geance belongeth unto me, I will recom- pense. And again. The Lord shall judge his people. 31 It is a fearful thing to fall into the hands of the living God. Exhortation to Boldness and Patience. 32 But call to remembrance the ftu-merl i^^ days, in which, alter ye were enliglit-f eued, ye endured a great contiict oil sufferings ; ' 3;} Tartly, being made a gazingstock both by reproaches and afflictions ; and I)artly, becoming partakers with them that were so used. Zbc iboliest of BU 13 The Fourth VJ'di.rmng— continued. 34 For j'e both had compassion on them that were in bonds, and took joy- fully the spoiliug of your possessions, knowing that ye yourselves have a better possession and an abiding one. 35 Cast not away therefore your boldness, which hath great recompense of reward. 36 For ye have need of patience, that, having done the will of God, ye may receive the promise.'- Exhortation to believe and not draw back. 37 For yet a very little while, he that cometh shall come, and shall not tarry. 3S But my righteous one shall live by faith : and if he shrink back, my soul hath no jileasure in him. 39 But we are not of them that shrink back unto perdition ; but of tiiem that have faith unto the saving of the soul. CHAPTER XL TENTH SECTION.-xi. 1-40. The Fulness of Faith. Faith, the Eye of the Unseen. "^OW faith is the assurance of things hoped for, the proving of things not seen. 2 For therein the elders had witness borne to them.* 3 By faith we understand that the worlds have been framed by the word of God, so that what is seen hath not been made out of things which do appear. Of Faith before the Deluge. 4 By fixith Abel offered unto God a more excellent sacrifice tlian Cain, through Yv'hich he had witness borne to him that he was righteous, God bearing witness in respect of his gifts : and through it he being dead yet speaketh. 5 By faith Enoch was translated that he should not see death ; and he was not found, liecause God trauslateil him : for before his translation he hath had witness borne to him that he had been well-pleasing unto God. 6 And without faith it is impos.sible to be well-pleasing unto him : for he that cometh to God must believe that he is, and that he is a rewarder of them that seek after him. 7 By faith Noah, being warned of God concerning things not seen as yet, moved with godly fear, prepared an ark to the saving of his house ; tli rough which he condemned the world, and became heir of the righteousness which is according to faith. Abraham and Sarah. 8 By faith Abraham, when he was called, oljeyed to go out unto a place which he was to receive for an in- heritance ; and he went out, not know- ing whither he went. 9 By faith he became a sojourner in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs Avith him of the same promise : 10 For he looked for the city which hath the foundations, whose builder and maker is God, 11 By faith even Sarah herself re- ceived power to conceive seed when she was past age, since slie counted him faithful who had promised. 12 Wherefore also there sprang of one, and him as good as dead, so many as the stars of heaven in multitude, and as the sand, which is by the sea shore, innumerable. 13 These all died in faith, not having received the promises, but having seen 14 Zbe -boUcst ot Bll them and greettd them frinn afar, nnd having confessed tliat they were stran- gers and pilpriins on the earth. 14 For they that say such things make it manifest that tliey are seeking after a country of their own. 15 And if indeed they had been mine undefded : for fornicators and adulterers God will judge. Of Contentment. 5 Be ye. free fioi:: the love ofiii.Uhy ; content with such things as ye have : for himself hath .said, I will in no wise fail thee, neither will 1 in any wi.se forsake thee. 6 So that with good courage we say. The Lord is my helper ; I will not fear : What shall man do unto me ? trbe Iboliest of ail 17 Jesus always the same— our Comfort and Safety. 7 Remember them that had the rule over you, which spake unto you the word of God ; and considering the issue of their life, imitate their faith. 8 Jesus Christ is the same yesterday and to-day, yea and for ever. 9 Be not carried away by divers and strange teachings : for it is good that the heart be stablished by grace ; not by meats, wherein they that occupied themselves were not profited. Our Fellowship in the Sacrifice of Jesus without the Camp. 10 We have an altar, whereof they have no right to eat which serve the tabernacle. 11 For the bodies of those beasts, whose blood is brought into the holy place by the high priest as an offering for sin, are burned without the camp. 12 Wherefore Jesus also, that he might sanctify the people through his own blood, suffered without the gate. 13 Let us therefore go forth unto him without the camj), bearing his reproach. 14 For we have not liere an abiding city, but we seek after the city which is to come. Of the Saciifices we are to bring. 15 Through him then let us oiler up a sacrifice of praise to God con- tinually, that is, the fruit of lips which make confession to his name. 16 But to do good and to communi- cate forget not : for with such sacrifices God is well pleased. Submission to our Rulers and Prayer for them. 17 Obey them that have the rule over you, and submit to them : for tliey watch in behalf of your souls, as they that shall give account ; tliat they may do this with joy, and not with grief: for this were unprofitable for you. 18 Pray for us: for we are per- suaded that we have a good conscience, desiring to live honestly in all things. 19 Anil I exhort you the more ex- ceedingly to do this, that I may be restored to you the sooner. The Farewell Prayer. 20 Now the God of peace, who brought again from the dead the great sheplierd of the sheep with the blood of the eternal covenant, 21 Even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well- pleasing in his sight, through Jesus Christ ; to whom be the glory for ever and ever. Amen. Last Words. 22 But I exhort you, brethren, bear witli the word of exhortation : for I have written unto you in few words. 23 Know ye that our brother Timothy hath been set at liberty ; with whom, if he come shortly, I will see you. 24 Salute all them that have the rule over you, and all the saints. Tliey of Italy salute you. 25 Grace be with you all. Amen. INTRODUCTION. Ere we enter upon the study of our Epistle, there are some questions on which it is desirable to have some light. It is well to know what can be told as to its author, the Church to which it was addressed, the object the author had in view, and the plan he adopts to attain that object. The reader then knows some- thing of what he is to expect, and has a point of view suggested from which to overlook the whole. I. The Author of the Epistle. From the very earliest times there have been some among the Church Fathers who maintained that the Epistle was not written by Paul, while those who held the opposite view have admitted that they had no decisive evidence to offer to prove that authorship. All admit that the literary style is not that found in Paul's writings. And some say that the substance of the teaching differs too, and that the great truth which he had been set apart to announce, that the Gentiles are fellow-heirs, and of the same body, is entirely wanting. The Epistle speaks 20 Jibc Doliest of ail as if salvation was for the Jew only : it is absolutely silent as to the existence of a heathen or Christian world outside the Church it addresses. On the other hand, it may be said that the Epistle contains so much of what had been specially revealed to Paul more than to others concerning the fulfilment of the law in Christ and its passing away, concerning the glory of Christ seated on the throne of heaven and the alone power of faith, that it is almost impossible not to recognise his spirit in its teaching. What adds special weight to this view is that, while from the style it is certain that it cannot be the work of any other of our Bible writers, it appears strange that the history of the Church does not even mention the name of a man who had been favoured with such special revelations from God as the Epistle bears witness to. The difficulty has led from the earliest times to the supposi- ti(jn that Paul cither wrote the letter to the Hebrews in their tongue, and that we only have it in the Greek translation, or that he gave the substance of its contents to someone who gave expression to them in his own peculiar style. The names have been suggested of Barnabas, of Luke (to whose style in the Acts there is considerable resemblance), of Aquila, of Apollos the Alexandrian (eloquent and mighty in the Scriptures), and Clement of Rome. There is such an entire absence of material for forming a tlccision that we are compelled to rest in the certainty that the name of the author cannot be known. All the more we praise God that we know for certain that the Holy Spirit spake in him who wrote, and that it is He who has given us in the Epistle one of the deepest and fullest revelations which the Bible contains of the counsel of redemption, and the glory of the Son who makes us partakers of it. Zbe Iboliest of ail 21 2. To WHOM THE Epistle was written. The Jews had the name of Hebrews from Abraham, who, in Gen. xiv. 13, is spoken of as "the Hebrew." It was counted a title of honour, as we see in Paul's, " an Hebrew of the Hebrews.' Some have thought that, because no special place or church is mentioned, it was meant for all Christians among the Jews. But expressions as, " Fray that I may be restored to you the sooner," " With Timothy, if he come shortly, I will see you," compel us to think of some special community. The most pro- bable view is that it was addressed, in the first place, to the Christians in Jerusalem. From Acts xxi. 20, we know that there were many thousands of them, who, while believing in Christ, yet clung to the temple and its worship. Nowhere were they in greater danger of yielding to the temptation of con- formity to the spirit of the world around them, and losing the boldness and the brightness of their Christian life ; and no- where would there be better opportunity of securing for the letter the widest possible circulation through all the scattered Chris- tian churches among the Jews. 3. The Object of the Epistle. What was it that led the writer to take his pen? The Epistle itself gives us the answer. The religious state of those to whom it was addressed was far from right or satisfactory. Some had grown " slothful," were " not giving earnest heed," were " neglecting the great salvation." They were no longer " holding fast their profession " or " their confidence." The Chris- tian life was feeble and ready to die. Others had " gone back," were in danger of " coming short of the promises," and, yielding 22 Zlbe Doliedt ot Bll to " wilful sin," " drawing back to perdition." Still others were in danger of "refusing Ilim who speaks from heaven," of giving up their faith in Jesus. Expressions such as we have quoted, and others, indicate clearly that there had been much back- sliding, and that the Church was in a state that needed most solemn and pointed warning. Great stress has been laid upon the difficulties that arose in the mind of the Hebrews from the circumstances in which they were placed. They had hoped that their countrymen would speedily accept the Messiah : they had been signally disappointed. They still clung to the old worship ; but felt more and more that, suspected and despised as they were, they could no longer be at home there. The prophecies appeared to fail them, both in regard to the power with which Christ should reign, and the blessing He would bestow. To meet these difficulties, it is said, the Epistle seeks to open up the true glory of the religion of Christ, and to show that all that they lost in the old worship was a hundredfold restored in the " something better " God had now provided. It seeks to solve the problem that troubled them in the light of the gospel. There is doubtless a measure of truth in this view.- And yet, the more I study the Epistle, the more confident I feel that this was not the chief trouble; the main difficulty lay in the want of religious earnestness. Their case was very much what has been the story of almost every Church, and what marks the state of the greater part of Christendom at the present day. It was to meet this spirit of backsliding, to warn against the disease and its danger, and to make known the infallible cure, that our author takes up his pen. He saw that the one cause of all the feebleness and faithlessness was this : the want of the knowledge and the faith of what Christ and His salva- Zbc Iboliest ot au tion truly are. He sets himself to show them how wonderfully, how divinely, all the prophecies and types of the Old Testament have their fulfilment in the salvation the Son of God has wrought for us. He unceasingly places their weakness and Christ's person side by side : he is sure that, if they but know Christ, all will be well. 4. The Plan of the Epistle. In what way does the writer propose to attain his object? In the opening verses we find the substance of his whole argu- ment. God, who spoke to the fathers in the prophets, hath now spol^en to us in the Son. There have been two revelations of God to man. The first was through men ; the second through the Son. As much more glorious as God's Son is than His servants, has the new revelation more of life and of glory than the old. He not only writes to prove the superiority of the new above the old, but specially to show what that intrinsic excellence is which gives it that superiority. In the knowledge of this its excellence, both faith and experience will find their strength. The contents of the Epistle, taking its doctrinal and practical aspect together, may be summarised — the knowledge of the Son of God, the power of the Christian life. The Epistle is divided into two parts. In the first, the doc- trinal half (i. i-x. 18), we have the glory of the person and work of Christ set forth. In the second, or practical half (x. ig-xni. 25), the life is described which the knowledge of Christ and His salvation will enable us to live. I have had the Epistle printed at the beginning of the book, with headings showing the contents of the different parts, with the view of inviting and helping the reader to make himself 24 XLbc t>OliC0t ot Bll master of the writing as a whole. It is of great consequence that the student of God's word should not only seek his edifica- tion from individual texts or passages, but that each book should be to him a living and connected organism, all alive with the Spirit that dwells in it. The more we thus take time and trouble to accept the great thoughts of God, the more will our life be brought to that unity and breadth, in which the purpose of God will be perfectly fulfilled. The first three verses give us the summary of the doctrinal part. Then follow twelve sections. 1. Christ, as Son of God, is more than the angels (i. 4-14). 2. Jesus, as Son of Man, is more than the angels' too. Reasons for His being made lower than the angels (ii. 5-18). 3. Christ Jesus more than Moses (iii. 1-6). 4. Jesus, our High Priest, more than Aaron (iv. 14-v. 10). 5. The New Priesthood after the order of Melchizedek (vii.). 6. The New Sanctuary and the New Covenant (viii.). 7. The power of Christ's blood to inaugurate the New Sanctuary and the New Covenant (ix.). 8. The New Way into the Holiest (x. 1-18). Here commences the second, the practical, half, with its call to a life corresponding to our privileges. 9. Of entering the Holiest and dwelling there (x. 19-25). 10. Of the P'ulness of Faith (xi. 1-40). 11. Of the Patience of Hope (xii. 1-13). 12. Of Love and Good Works (xiii. 1-25). ^be Ibolicst of 2111 25 In this summary of contents I have not taken up the passages containing the solemn warnings by which the Epistle is charac- terised. They are so inserted that they could in each case be left out, without the argument suffering. In some cases, the connection would in fact be clearer. I have had this indicated in the printing, because I am sure that it is of importance, if we would thoroughly master the lesson given us, that we should fully apprehend the danger which threatened, and in some right measure see how the only deliverance for Christians from all that weakens and hinders them, is the full knowledge of the person and work of Jesus. The Warnings. 1. After the proof of Christ being more than the angels — Not to neglect so great salvation (ii. 1-4). 2. After the proof of Christ being more than Moses— A^i?/ like Israel in the zvilderness to come short of the pro- mised rest (iii. 7-iv. 1 3). 3. After the mention of Christ being more than Aaron— Against the danger of sloth, standing still, afid falling away (v. i i-vi. 21). 4. After the call to enter the opened Holiest — Against sinning ivilfully, and draiving hack to perdition (x. 26-39). 5. After the exhortation to patience — Against falling short of the grace of God and refusing Him who speaks (xii. 1 5-29). The deeper our impression is of the danger that existed, the clearer will be our insight into the truth that the only source of health and strength to the Church is the knowledge of Christ Jesus. 20 Zbc -boUc&t ot Bll 5. The Epistle and the Church of our Days. There is one more point in which an Introduction can help the reader. It is to suggest the relation in which a book stands to the special needs of our present times. In the Christian Church of our day the number of members is very large, whose experience corresponds exactly with that which the Epistle pictures and seeks to meet. How many Christians are there yet who, after the profession of faith in Christ, come to a standstill. " Taking more abundant heed to what they hear " ; " giving diligence to enter into the rest of God " ; " pressing on to perfection " ; " running with patience the race " — just these are the things which are so little found. So many rest contented with the thought that their sins are par- doned, and that they are in the path of life, but know nothing of a personal attachment to Christ as their Leader, or of a faith that lives in the invisible and walks with God. With many this is the consequence of the hopelessness that came from the failure of their utmost efforts to live as they desired. They struggled in their own strength ; they knew not Christ as the secret of strength ; they lost heart, and went back. The profession of faith is not cast away ; religious habits are kept up ; but there is nothing to show that they have entered or are seeking to enter the Holiest to dwell there. The power of the world, the spirit of its literature, the temptations of business and pleasure, all unite to make up a religion in which it is sought to combine a comfortable hope for the future with the least possible amount of sacrifice in the present. The Epistle, with its warnings, is indeed a glass in which the Church of the present day may see itself. 13ut it is a glass too, thank God, in which we can also see XLbe Iboliest ot Bll 27 the glory of Jesus on the throne of heaven, in the power that can make our heart and life heavenly too. What the Hebrews needed is what we need. Not in ourselves or our efforts is salvation, but in Christ Jesus. To see Him, to consider Him, to look to Him, as He lives in heaven, that will bring the healing. As little as the Hebrews with the Old Testament, its God-given law, its temple service, and its prophecy, could withstand the temptation to " wax weary and grow faint," can the New Testament, with a sound Church and Church doctrine, and its religious services, give us the true life and power of godliness. It is Jesus Christ we must know better. It is He who lives to-day in heaven, who can lead us into the heavenly sanctuary, and keep us there, who can give heaven into our heart and life. The knoivledge of Jesus in His heavenly glory and His saving pozver ; it is this our Churches and our Christians need. It is this the Epistle will bring us, if we yield to that Spirit who speaks in it, to reveal it in us.^ It is, therefore, with great confidence that I invite all who long for the rest of God, for a life in the holiest of God's love, for the fulness of faith and hope and love, to take up the study of the Epistle, with the confident assurance of finding in its revelation of what Christ and His salvation are, the deliverance from sin and sloth, the joy and the strength of a new life. ^ I have had the texts referring to the heavenly place and work of our Lord printed in red. To direct attention to this, the central thought of our Epistle,— that because Christ came from heaven, and went back to heaven, and opened heaven for us, and does His work in the spirit and power of heaven, Christians can live a super- natural, a heavenly life. THE EPISTLE TO THE HEBREWS. (ITfje EnoiuletiSE of ti)e 5)0n of ffl^oti i\}c Secret of i\\t Exiit Cfjrtstian iltfc. FIRST HALF-DOCTRINAL.-Chap. i.-x. 18. The Son of God the Mediator of the Better Covenant. THE THEME -i. 1-3. The Glory of the Son in His Person and Work. THE SON IN WHOM GOD HATH SPOKEN. I.— 1. God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, 2. Hath at the end of these days spoken unto us in his Son. God hath spoken! The magnificent portal by which we enter into the temple in which God is to reveal His glory to us ! We are at once brought into the presence of God Himself. The one object of the Epistle is to lead us to God, to reveal God, to bring us into contact with Himself. Man was created for God. Sin separated from God. Man feels his need, and seeks for God. This Epistle comes with the gospel message of re- demption, to teach us where and how to find God. Let all who thirst for God, for the living God, draw nigh and listen. God hath spoken ! Speaking is the vehicle of fellowship. It is a proof that the speaker considers him he addresses as capable of fellowship with himself; a token that he longs for that fellowship. Man was created for fellowship with God. Sin interrupted it. Nature speaks of God and His work, but of Himself, His heart, and His thoughts of love towards us as sinners, nature cannot tell. In his deepest misery man seeks for God — but how often, to all appearance, in vain. But, God 32 Zbe -fcoUeet of au be praised, not for always. The silence has been broken. God calls man back to fellowship with Himself God hath spoken I God hath spoken! For a time, imperfectly and provision- ally in the prophets, in preparation for the more perfect revelation (jf Himself But now at length the joyful tidings arc heard — God hath spoken in His Son! God, the infinite, incompre- hensible, unseen One, hath spoken I i\.nd that in His Son ! Oh the joy and the glory! who can measure it? "Hear! O heavens, and give ear! O earth, for the Lord hath spoken." God hath spoken ! When man speaks it is the revelation of himself, to make known the otherwise hidden thoughts and dispositions of his heart. When God, who dwells in light that is inaccessible, speaks out of the heights of His glory, it is that He may reveal Himself He would have us know how He loves us and longs for us, how He wants to save and to bless, how He would have us draw nigh and live in fellowship with Himself God hath spoken in His Son! The ministry of angels and prophets was only to prepare the way; it never could satisfy the heart either of God or man ; the real power of the life of God, the full experience of His nearness, the true deliver- ance from sin, the shedding abroad of the love in the heart, — this could not be communicated by the ministry of creatures. The Son Himself had to come as the Word of God to us, the bearer of the life and love of the Father. The Son Himself had to come to bring us into living contact with the divine Being, to dwell in our heart, as He dwells in God's heart, to be in us God's word as He is in God, and so to give us the living experience of what it means that God speaks to us. God hath spoken ! The words of a man carry weight accord- ing to the idea I have of his wisdom, his veracity, his power, his love. The words of God ! Oh, who can express what ^be Iboliest of Bll 33 they ought to be worth to us ! Each word carries with it all the life of God, all His saving power and love. God speaking in His Son ! Surely they who have begun to know Him will be ready to cast aside everything for the sake of hearing Him. God hath spoken ! The words of men have often exerted a wonderful and a mighty influence. But the words of God — they are creative deeds, they give what they speak. " He spake, and it was done." When God speaks in His Son, He gives Him to us, not only for us and with us, but in us. He speaks the Son out of the depth of His heart into the depths of our heart. Men's words appeal to the mind or the will, the feelings or the passions. God speaks to that which is deeper than all, to the heart, that central depth within us whence are the issues of life. Let us believe the mighty, quickening power God's word will have. God hath spoken! Speaking claims hearing. God asks but one thing ; it is so simple and right ; that we should listen. Shall we not hearken, in holy reverence and worship, with whole-hearted attention and surrender, to what He would say to us in this Epistle too? We too shall know what the power and the joy is of God speaking to us in His Son. God is a Spirit. As such He has no other way of communicating to us His life or His love, but by entering our spirit and dwelling and working there. There He causes Christ to dwell, and there He speaks to us in Christ these words of redeeming love and power which bring life to us. The words of Christ can bring us no profit, except as they unfold to us what God is working in us, and direct us to what is to be revealed in our heart. It is the heart God wants ; let us open the whole heart to listen and to long. God hath spoken in His Son ! The living Jesus, come forth 3 34 ^be Iboliest of Bll from the fiery furnace of God's holiness, from the burning glow of everlasting love, He Himself is the living Word. Let us seek in the study of this Epistle, in which His glory is so wondrously revealed, to come into contact with Him, to receive Him into our hearts, to take Him as our life, that He may bring us to the Father. In the beginning God spake: "Let there be light ! and there was light." Even so now He speaks with creative power in His Son, and the presence and the light of Christ become the life and the light of the soul. 7. What trouble people tahe to learn a foreign language, to have access to its writers. Let no trouble be too great to understand the language of God, His Word, His Son. To learn a foreign language I get someone who hnows it to teach me. The language of God is heavenly, spiritual, supernatural— altogether divine; only the Holy Spirit can teach me to understand it, to think God's own thoughts. Let nje take Him as my teacher. 2. "And Abram full on his face : and God talked with him." As personally and directly, even more wonderfully and effectually, will God speak to me in His Son ; but deep, holy reverence, and an intense desire to know what God says, must be the spirit in which I study the Epistle and hearken to the blessed Son. 3. "Heavenly truth is nowhere spoken but by the voice of Christ, nor heard but by the power of Christ, living in the hearer." " He that is of God heareth God's words." It is only he who yields himself to the new nature who can truly know what God's speaking in Christ is. 4. During Christ's life the word of God was thrice heard. Each time it was : " This is My beloved Son : hear Him. " " / have glorified Him. " Let us allow God to speak this one- word into our hearts— My beloved Son. 0 my God .' speak to me in Thy Son. Oh, speak that one word out of the depth of Thy heart into the depth of my heart. Zbc IboUeet of Bll 35 II. THE SON-MORE THAN THE PROPHETS. I.— 1. God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, 2. Hath at the end of these days spoken unto us in his Son. We all know that there are two Testaments — the Old and the New. These represent two dispensations, two modes of worship, two sorts of religions, two ways in which God has intercourse with man, and man draws nigh to God. The one was provisional, preparatory, and intended to pass away. What it gave and wrought was not meant to satisfy, but only to awaken the expectation of something better that was to come. The other was the fulfilment of what had been promised, and destined to last for ever, because it was itself a complete revelation of an everlasting redemption, of a salvation in the power of an endless life. In both Old and New Testament it was God who spake. The prophets in the Old, and the Son in the New, were equally God's messengers. God spake in the prophets no less truly than in the Son. But in the Old everything was external and through the mediation of men. God Himself could not yet enter and take possession of man and dwell in him. In the New all is more directly and immediately divine — in an inward power and reality and life, of which the Old had only the shadow and hope. The Son, who is God, brings us into the very presence of God. 36 Zbe Dolicet of BU And wherefore was it that God did not, could not, from the \ ery beginning, reveal Himself in the Son ? What need was there of these two ways of worshijiping and serving Him ? The answer is twofold — If man were indeed intelligently and volun- tarily to appropriate God's love and redemption, he needed to be prepared for it. He needed first of all to know his own utter impotence and hopeless wretchedness. And so his heart had to be wakened up in true desire and expectancy to welcome and value what God had to give. When God speaks to us in Christ it is as the Father divcUing in the Son. " The words that I say unto you, I speak not from Myself, but the Father abideth in Me doeth the works." Just as God's speaking in Christ was an inward thing. So God can still speak to us in no other way. The external words of Christ, just like the words of the prophets, are to prepare us for, and point us to, that inner speaking in the heart by the Holy Spirit, which alone is life and power. This is God's true speaking in His Son. It is of the utmost consequence for our spiritual life that we should rightly understand these two stages in God's dealing with man. In two ways, not in one: not in more llran two; in two ways has God spoken. They indicate what, in substance, is God's way with every Christian.' There is, after his conversion, a time of preparation and testing, to see whether he willingly and heartily sacrifices all for the full blessing. If in this stage he perseveres in earnest effort and stri\ ing, he will be brought to learn the two lessons the Old Testament was meant to teach. He will become more deeply conscious of his own impotence, ' "The characlcrislics which before marked the revelation itself, now lu.irk the human apprehension of the linal revelation."- -WESTcnrr. Zbc iboiteet of ail 37 and the strong desire will be wakened after a better life, to be found in the full revelation of Christ as able to save completely. When these two lessons are learned — the lesson of despair of self and hope in God alone — the soul is prepared, if it will yield itself in faith to the leading of the Holy Spirit, to enter truly into the New Testament life within the veil, in the very Holiest of All, as it is set forth in this Epistle. Where Christians, through defective instruction, or through neglect and sloth, do not understand God's way for leading them on unto perfection, the Christian life will always remain full of feebleness and failure. It was thus with the Hebrew Christians. They belonged to the New Testament, but their life was anything but the exhibition of the power and joy Christ came to reveal. They were far behind what many of the Old Testament saints had been ; and the reason was this — they knew not the heavenly character of the redemption Christ had brought. They knew not the heavenly place in which He ministers, nor the heavenl}' blessing He dispenses, nor the heavenly power in which He secures our enjoyment of these blessings. They knew not the difference between the prophets and the Son ; what it means that God has now spoken to us in His Son. The one object of the Epistle is to set before us the heavenly priesthood of Christ and the heavenly life to which He in His divine power gives us access. It is this gives the Epistle its inestimable value for all time, that it teaches us the way out of the elementary stage of the Christian life to that of full and perfect access to God. Let us grasp and hold firmly the difference between the two stages. In the one, the action of man is more prominent: God speaks in the prophets. In the other, the divine pre- sence and power are more fully revealed : God speaks in 38 Zbc Ibolicdt ot Bll the Son, who bears and brings the very life of God, and brings us into livinL,^ contact with God Himself In the one, it is the human words that occupy and influence and help us to seek God ; in the other, the divine indwelling Word reveals its power within. In the one, it is multiplicity of thoughts and truths, of ordinances and efforts ; in the other, the simplicit}' and the unity of the one Son of God, and faith in Him alone. How many have sought by study and meditation and ac- ceptance of the words of the Bible to find God, and yet have failed. They knew not that these were but the finger-posts pointing to the living Son, — words coming indeed from God, most needful and profitable, and yet not sufficient ; only yielding us their true blessing when they ha\c brought us to hear God Himself speaking in His Son. 7. Let none of us rest content with the lower stage. Let us see that personal fellowship with God, through the Holy Spirit, is what Christ gives. God calls us to it : Christ Hues in heaven to work it, through the Spirit He gives from lieauen. 2. One may know much of the Bible and the words of God, and yet remain feeble. What one needs is to know the living Word, in whom God speaks within, in life and power. 3. All the prophets point to the Son, as the true Prophet. Let us take them very definitely as our teachers, to reveal God in i/.s. 4. When I speak a word, I desire all it:s meaning and force to enter into him whom I address. Gud has in these last days but one Word. He desires to have all that Word is and means enter in and live in us. Let us open our hearts, and God will speak into it that one Word, This is My Son, in such a way that He will indeed be all our own. Zbe Iboliest of Bll 39 III. THE SON-THE GLOEY OP HIS PERSON. I.— 2. God hath spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds ; 3. Who being the effulgence ^ of his glory, and the very image of his substance, and upholding all things by the word of his power. We know that whatever a man sets his heart on exercises a mighty influence on the life, and leaves its stamp upon his character. He that follows after vanity becomes vain. He that trusts in a god of his own fancy will find his religion an illusion. He that sets his heart upon the living God will find the living God take possession and fill the heart. It is this that makes it of such infinite consequence that we should not only have a general idea of the Christ through whom God speaks to us, but should know Him aright and have our heart filled with all that God has revealed of Him. Our knowledge of Him will be the food of our faith, and as our faith is will be our experience of His saving power, and of the fellowship with God to which He leads. Let us listen to what we are taught of the Son in whom God speaks to us. Whom He appointed Heir of all things. The great object and aim of God in creation was to have an inheritance for His Son, in which He might show forth His glory and find His blessedness. The Son is the Final Cause, the End of all things. He is the Beginning too. Through whom He also made ' Outshinin'T. 40 ^be -bolicdt of Bll the worlds. He is the oris^in and Efficient Cause of all that exists. "Without Him nothing was made that was made." The place the Son had in the divine Being was such that God's relation to all that was outside of Himself was only through the Son. Of all that exists the end and the beginning meet in Him. And He is the Middle, too. Upholding all things by the word of His power. He bears all things, "all things consist in Him." As little as they were created without Him, can they exist without Him ? He irp/iolds them every movient \>y the word of His power, e\'en as by His word they were created. This is the Son through whom God speaks to us. And what is it that makes Him worthy of taking this high place between the Creator and the creature ? Because, as the Son, it is He alone in whom the unapproachable and utterly incomprehensible glory of God is made manifest, through whom as Mediator the uncreated God, and the works of His hand, can come into contact and fellowship. His relation to creation rests on His relation to the Father. He is the out- shining of God's glory, and the express image of His substance. As we only know the sun by the light that shines from it, so is Christ the outshining, the re\elation of God's glory. As 'the light that shines from the sun is of the same nature with it, so the Son is of one nature with the leather — God of God. And as a son bears the likeness of his father, because he has his life and nature from him, so the Son of God is the express image of His substance. He is of one substance with the Father — its express image — and hath therefore life in Himself, even as the Father hath life in Himself Someone may be temj)ted to think that these are theological mysteries too deep for the ordinary Christian, and not needful XLbe -ffjoitcst of :aii 41 for our Christian faith and Hfe. And they are inclined to ask, of what importance it can be to a simple believer to know all this? My brother, think not thus. It is all important that we know the glory of Jesus. The more the soul is filled with that glory, and worships Him in it, the more it will see with what confidence it can count upon Him to do a divine and supernatural work in us, and to lead us to an actual living fellowship with God as our Father. Oh, let us not be so selfish and mean as to be content with the hope that Jesus saves us, while we are careless of having intimate personal acquaintance with Him. If not for our sake, then for God's sake, for the sake of His infinite love and grace, let us seek to know aright this blessed Son whom the Father has given us. Let us turn away from earth, let us meditate and gaze and worship, until He, who is the outshining of the divine glory, shines into our very heart, and He, to whom the Father hath given such a place as Creator and Upholder and Heir of all, take that place with us too, and be to us the beginning and the centre and the end of all. It is through this Son God speaks to us. Not through the words of the Son only, for they too are human words, and may, just like the inspired words of the prophets, bring in but little profit. It is through the Son — the living, mighty, divine Son, direct — that God speaks : it is only in direct living contact with the Son that the words can profit. And the Son, not as we superficially think of Him, but the real divine Son as God has revealed Him, know^i and worshipped and waited on as the out- shining of the divine glory, — it is this Son of God, entering into our heart and dwelling there, in w^hom God will speak to us, and in whom we shall be brought nigh to God. When Christ reveals the Father, it is not to the mind, to give us new 42 Jibe ibolieet of ail thoughts about Him, but in the heart and life, so that we know and experience the power in which God can dwell and work in man, restoring him to the enjoyment of that blessed fellowship for which he was created, and which he lost by the fall. The great work of God in heaven, the chief thought and longing of His heart is, in His Son, to reach your heart and speak to you. Oh, let it be the great work of your life, and the great longing of your heart, to know this Jesus ; as a humble, meek disciple to bow at 1 1 is feet, and let Him teach you of God and eternal life. Yes, even now, let us bow before Him in the fourfold glory in which the word has set Him before us. He is the Heir of all that God has. He is its Creator. He is the Up- holder too. He is the Outshining of God's glory, and the perfect Image of His substance. O my Saviour! anything to know Thee better, and in Thee to have my God speak to me! 7. "No man knoweth the Son, sauc the Father, neither doth any know the Father save the Son, and he to whomsoever the Son luilleth to reveal him. " How dependent we are on the Father to hnow the Son; on the Son to hnow the Father. Let us achnowledgc this depend- ence in deep humility, and believe and wait in meekness of soul for the divine revealing. 2. There are times when there arises in the soul a deep longing to know God. External teaching does not satisfy. Treasure such longing as God's loving drawing. Turn from the world in stillness of soul, and exercise faith in the secret power that Jesus can exert in the heart. Become a disciple of Jesus, one who follows Him and learns of Him. 3. 0 Thou who art Heir, Creator, Upholder of all, the brightness of the Father's glory, the express image of His substance, 0 my Lord Jesus, reveal the Father to me. that I may know that Qod speaks to me. ^be IbolieBt of mi 43 IV. THE SON-THE GLORY OF HIS WORK. I.— 3. Who, when he had made purification ^ of sins, sat down on the right hand of the Majesty on high. The description of the glory of Christ's person is followed by that of the work of this Son in whom God speaks to u.s. God's words are deeds. It is in what Christ is and works that God speaks to us. In His divinity and incarnation we see what God has given us. In His life and death and ascension we see how the gift of God enters and acts in all our human life, how complete our salvation is, and what God now asks of us. All Christ's work is God's w'ord to us. That work consists in two parts : the one on earth, the other in heaven. Of the former it is said, When He had effected the cleansing of sins; of the latter, He sat down on the right hand of the Majesty on high. In a healthy Christian life we must know and hold fast both parts of Christ's work. The work He did upon earth was but a beginning of the work He was to do in heaven ; in the latter the work on earth finds its perfection and its glory. As Priest He effected the cleansing of sins here below; as Priest-King He sits on the right hand of the throne to apply His work, in heavenly power to dispense its blessings, and maintain within us the heavenly life. When He had effected the cleansing of sins. The cleans- ' Effected the cleansinsr. 44 zbc IboliCBt of BU ing of sins, as something effected by Christ ere He went to heaven, is the foundation of all Mis work. Let us learn, at the very outset, that what God has to speak to us in Christ begins here : sin must be cleansed away. This is the root-thought of redemption. As long as we seek salvation chiefly from the desire of personal safety, or approach the study of Christ's person and work as the revelation of what is true and beautiful and good, we cannot enter fully into its power. It is the cleansing of sin God insists on ; in a desire .so intense that He gave His Son to die for it! It is in the intense desire after the cleansing of sins, that, all the way through the Christian life, the spiritual capacity to approach and enter into the salvation of Christ will be found. It lies at the root of all. It is the secret of Christian perfection. It was only when He had effected this that heaven opened to Him. The full acceptance of the cleansing of sins, as the meaning of the word will be unfolded later on, will be to us, too, the entrance into the heaxenly life. When He had effected the cleansing of sins, He sat down on the right hand of the Majesty on high. T/wrr He lives, opening up and keeping open the bles.sed access to God's prc- .sence and fellowship for us ; lifting us up into and maintainmg us in its enjoyment ; and in the power that prevails there, making the kingdom of heaven a reality within the heart. It is the great object of the Epistle to bring home to us the Jicavcnly glory of CJirist as the ground of our confidence, the measure of our expectation, and the character of that inward salvation He imparts. That Christ as our Leader and Forerunner has rent asunder the veil, and in the power of His blood has taken possession and secured access into the Holiest of All, does not mean only that we are to enter heaven when we die. The .whole practical teaching of the Epistle is summed up and Zbe Ibollest of ail 45 applied in the one word : " We have boldness for entering in : let us draw nigh : let us enter in." Christ seated on the throne in heaven means our being actually brought, in the supernatural power which the coming down of the Holy Spirit supplies, into God's holy presence, and living there our daily life. It was because the Hebrews did not know this, because they had rested content with elementary truths about faith and conver- sion, and then the life in heaven after death, that they had so signally failed. Truly to know Jesus at the right hand of God would be the healing of their diseases, the restoration to the joy and the strength of a life in accordance with their heavenly calling. The Church of our days is suffering from the same cause, and needs the same cure. It is so much easier to appropriate the work of Christ on earth than that in heaven. It is so much easier to take in the doctrine of a Substitute and an atonement, of repentance and pardon, than of a High Priest bringing us into God's presence, and keeping us in loving communion with Him. It is not the blood-shedding upon earth only, zV is tJie blood-sprinkling in heaven, and the blood-sprinkling from heaven on heart and conscience, that brings the power of the heavenly life unto us. And it is this alone that makes us Christians, who not only seek to enter the gate, but who daily press on in the living way that leads ever deeper into the Holiest. Let no one think that I speak of what is too high. I speak of what is your heritage and destiny. The same share you have in Jesus on the cross, you have in Jesus on the throne. Be ready to sacrifice the earthly life for the heavenly ; to follow Christ fully in His separation from the world and His surrender to God's will ; and Christ in heaven will prove in you the reality and the power of His heavenly priesthood. Let the cleansing 46 Cbc Ibolicst of Bll of sins be to you, as it was to Christ, the entrance to the Holiest. He who elTccted the cleansing on earth, and applies it in person from lica\cn, will assuredly lead \'ou into all the fulness of blessing it has opened u|) for Him and for you. /. Faith has in its foundation four great corner-stones on which the buildimj rests — the Diuinity of Christ, the Incarnation, the Atonement on the Cross, the Ascension to the Throne. The last is the moat wonderful, the crown of all the rest, the perfect reiiclation of what God has made Christ for us. And so in the Christian life it is the most important, the glorious fruit of all that goes hrfnre. 2. The Holy Spirit was sent down after the ascension. Why ? That He might witness to us of a heavenly Christ, and bring the kingdom of heaven into our hearts and Hues. 3. "Cleansing of sins." Some one says: "At this time I saw plainly that whatever the Lord would communicate and make known of Himself and the mystery of His kingdom, He would do it in a way of purity and holiness." There are two sides from which we can approach the higher truth of God's word as to holiness and likeness to Jesus. The one is the desire to know all Scripture truth fully, and to have our system of doctrine complete and perfect. The other is the deep, intense longing to be made free from sin, as free as God can make us in this life. It is only from this side that real access will be given into the heavenly life of Christ. G:I)C HMXCSt Ot BU 47 FIRST SECTION-i. 4-14. The Son of God more than the Angels. V. THE SON-A MORE EXCELLENT NAME. I.— 4. Having become by so much better than the angels, as he hath inherited a more excellent name than they. 5. For iinto which of the angels said he at any time, Thou art my Son, This day have I begotten thee ? and again, I will be to him a Father, And he shall be to me a Son ? The superior excellence of the New Te.stament above the Old consists in this, that God has spoken to us, and wrought salvation for us in, His Son. Our whole Epistle is the unfold- ing of the glory of the person and work of the Son. The more completely we apprehend this, and have our heart per- meated by it, the better we shall apprehend the completeness of the salvation God hath now provided for us. To know Jesus Christ in His glory is the great need, the only safeguard, the sure growth of the Christian life. There is often no better way of knowing a thing than by placing it in contrast with what is less perfect. Our Epistle would teach us the glory of the New Testament by placing it in contrast with the Old, especially with those who were its IS CTbc -fcolicst of Hll great mediators and representatives. It will show us the superiority of Christ over the angels, over Moses, over Joshua, over Abraham and Le\i and Aaron. 1 1 begins with the angels. Having become SO much better ^ than the angels, as He hath inherited a more excellent name than they. Though these words belong grammalically to liic preceding verses, they are in reality the heading of what follows. They form the transition from the theme to the first part of the argument — the excellence of Christ as Son of God ab(nc the angels. The Jews counted it one of their great privileges that the law was given by the ministration of angels (ch. ii. 2 ; Acts vii. 38, 53 ; Gal. iii. 19}, heavenly spirits, who came direct from the throne of God. The manifestation of God had frequently been in the form of an angel : " the angel of the Lord" had been Israel's leader. And yet great as was the privilege, it was as nothing to that of the new revelation. Angels were but creatures ; they might show signs of heavenly power, and speak words of heavenly truth ; as creatures, they could not bring down the life of God itself, nor truly reach into the life of man. They had indeed as a title of honour been called "sons of God" (Ps. xxix. i, Ixxix. 6); there is but One to whom it was said, Thou art my Son ; this day I have begotten Thee. He alone, making us partakers of the very life of Gcjd, could indeed bring God nigh to us, and us nigh to God. It is the superiority of the Son to the angels the writer is going to prove in this first chapter by a series of quotations from Old Testament Scripture. We must not, however, only regard these as so many proof-texts for the divinity of our 'The wonl "heller" is one olict^t of Bll The other lesson is this, that the divine thoughts, thus deposited in the Old Testament as a seed by the Holy Spirit, and unfolded by that same Spirit in the New, still need the teaching of the Spirit to make them life and truth to us. It is God who must shine in our hearts to give the knowledge of His glory in the face of Jesus Christ. Christ is the Word, " that was God," that speaks to us as coming out of the depth of God's heart, a living person ; it is only the heart that yields to be led by the Holy Spirit that can expect to profit by the teaching of the word, and truly to know Christ in His divine saving power. The truths of Christ's sonship and divinit)- and priesthood and redemption were given in cJiarge to the Holy Spirit; He revealed them from time to time; He alone can reveal thcni to us. To the written words all have free access ; our mind can see their purport ; but their life and power and blessing, the glory of the Son of God as a power of salvation — this is given to none but those who wait humbly on God's Spirit to teach them. 7. The angels brought wonderful messages from God of old : but God is now drawing far nearer to thee, and waiting to speali in a far more wonderful and blessed way. by revealing the eternal Word in thy heart. 2. Words and wonders, these angels could bring. But to bring the life and the loue of God, and giue it in the heart— this the Son alone can do. But He does it. Christ is the divine nature manifesting and communicating itself ; I have no contact with Christ or God in Him, but as I receive Him, as the divine nature imparting itself, as manifested in His human life, and will, and character. 3. If I were favoured this day with the visit of an angel— what a privilege I would count It. But Christ, the Son at the right hand, will not only visit, but will dwell in me. 0 my soul, rise to thy privileges : Ond speaks to thee in His Son. ^be iFjoUcst of ail 51 VL THE SON-THE ONLY BEGOTTEN. I.— 5. For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee ? (Ps. ii. 7). and again, I will be to him a Father, And he shall be to me a Son? (2 Sam. vli. 14). 6. And when he again bringeth in the firstborn into the world, he saith. And let all the angels of God worship him (Ps. xcvli. 7). It is because Christ is the Son of God that He is higher than the angels, and that the New Testament is so much higher than the Old. If we would grasp the teaching, and get the blessing of our Epistle, and indeed become partakers of the inner power and glory of the redemption Christ hath brought, we must tarry here in deep humility until God reveals to us what it means, that His only Son has become our Saviour, The infinite excellence of the Son above the angels is the measure of the excellence of that heavenly life He brings and gives within us. The angels could tell of God and of life. The Son has, the Son is, that life of God, and gives it. He that hath the Son, hath life. Thou art My Son, this day have I begotten Thee. The words are used in Acts xiii. 33, of the resurrection of Christ. So the word firstborn in the next verse also has reference to the resurrection (Col. i. 18 ; Rev. i. 5). The Son was not only 52 CI.K 1b0UC6t Of ail begotten of the Father in eternity, but begotten a