The Holiest of All - Bible Study for Christians seeking maturity in the faith

[mattfivefour]

I am starting a new Bible study. Actually, I am merely going to post, chapter by chapter, each day or so, Andrew Murray's book The Holiest of All. It is a deep study of the Book of Hebrews ... meat, not milk.

Please note— in order to keep this study all together for future readers, this thread is closed to other's posts (although "likes" are still enabled). If you want to comment on any part of what you read here, please start another thread in this same forum.

Like all of Andrew Murray's teaching, this is a very rich study. I pray it feeds you. May the Holy Spirit use it to help us grow into the mature servant of God that He desires us all to be.


Chapter 1:

Hebrews 1:1-2 — THE SON IN WHOM GOD HATH SPOKEN.

"¹God, 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 onto us in his Son.” —Hebrews 1:1-2

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 redemption, 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. lt 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. ln his deepest misery man seeks for God—but how often, to all appearance, in vain. But, God be praised, not for always. The silence has been broken. God calls man back to fellowship with Himself. God hath spoken!

God hath spoken! For a time, imperfectly and provisionally in the prophets, in preparation for the more perfect revelation of Himself. But now at length the joyful tidings are heard —God hath spoken in His Son! God, the infinite, incomprehensible, unseen One, hath spoken! And 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 deliverance 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 according to the idea l have of his wisdom, his veracity, his power, his love. The words of God! Oh, who can express what 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. lt 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 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. ln 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.

Chapter Notes:

1. What trouble people take to learn a foreign language, to have access to lts writers. Let no trouble be too great to understand the language of God, His Word, His Son. To learn a foreign language l get someone who knows 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 me take Him as my teacher.

2. "And Abram fell 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 l study the Epistle and hearken to the blessed Son.

3. In the mid-1700's the English cleric and theologian William Law wrote "Heavenly truth is nowhere spoken but by the voice of Christ, nor heard but by the power of Christ, living in the hearer." Here in Hebrews we read "He that is of God heareth God's words." lt 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." Let us allow God to speak this one word into our hearts—"My beloved Son." O 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.

[mattfivefour]

Chapter 2:

Hebrews 1:1-2 — THE SON—MORE THAN THE PROPHETS.

"¹God, 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 onto us in his Son.” —Hebrews 1:1-2

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 fulfillment 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.

And wherefore was it that God did not, could not, from the very beginning, reveal Himself in the Son? What need was there of these two ways of worshipping and serving Him? The answer is twofold—lf man were indeed intelligently and voluntarily 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 dwelling in the Son. "The words that l 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 than 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. lf in this stage he perseveres in earnest effort and striving, 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, 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 heavenly 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 presence and power are more fully revealed: God speaks in the Son, who bears and brings the very life of God, and brings us into living 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 simplicity and the unity of the one Son of God, and faith in Him alone.

How many have sought by study and meditation and acceptance 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 have brought us to hear God Himself speaking in His Son.

Chapter Notes:

1. 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 lives in heaven to work it, through the Spirit He gives from heaven.

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 us.

4. When l speak a word, l desire all its meaning and force to enter into him whom l address. God 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 them that one Word, ”This is My Son”, in such a way that He will indeed be all our own.

[mattfivefour]

Chapter 3:

Hebrews 1:1-2 — THE SON—THE GLORY OF HIS PERSON.

“²[God] hath at the end of these days spoken onto us in his Son.³ Who being the effulgence (outshining) of his glory, and the very image ofhis substance, and upholding all things by the word of his power.” —Hebrews 1:2-3

We know that whatever a man sets his heart on exercises a mightyinfluence 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. lt 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 the worlds. He is the origin 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 upholds them every moment by the word of His power, even 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 outshining 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 revelation 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 Father— 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 tempted to think that these are theological mysteries too deep for the ordinary Christian, and not needful for our Christian faith and life. 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. lt 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. lf 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, known and worshipped and waited on as the outshining of the divine glory,—it is this Son of God, entering into our heart and dwelling there, in whom 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 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 His 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 Upholder 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!

Chapter Notes:

1. "No man knoweth the Son, save the Father, neither doth any know the Father save the Son, and he to whomsoever the Son wllleth to reveal him." How dependent we are on the Father to know the Son; on the Son to know the Father. Let us acknowledge this dependence 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. O Thou who art Heir, Creator, Upholder of all, the brightness of the Father's glory, the express image of His substance—O my Lord Jesus, reveal the Father to me, that l may know that God speaks to me.

[mattfivefour]

Chapter 4:

Hebrews 1:3 — THE SON—THE GLORY OF HIS WORK.

“³ … who … when he had made purification [ie: effected the cleansing] of sins, sat down on the right hand of the Majesty on high.” —Hebrews 1:3

The description of the glory of Christ's person is followed by that of the work of this Son in whom God speaks to us. 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 word 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 cleansing of sins, as something effected by Christ ere He went to heaven, is the foundation of all His 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 heavenly life.

When He had effected the cleansing of sins, He sat down on the right hand of the Majesty on high. There He lives, opening up and keeping open the blessed access to God's presence and fellowship for us; lifting us up into and maintaining 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 heavenly glory of Christ 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 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 conversion, 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, it is the 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 l speak of what is too high. l 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 of sins be to you, as it was to Christ, the entrance to the Holiest . He who effected the cleansing on earth, and applies it in person from heaven, will assuredly lead you into all the fullness of blessing it has opened up for Him and for you.

Chapter Notes:

1. Faith has in its foundation four great corner-stones on which the building rests—the Dlvinity of Christ, the Incarnation, the Atonement on the Cross, the Ascension to the Throne. The last is the most wonderful, the crown of all the rest, the perfect revelation 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 before.

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 lives.

3. "Cleansing of sins." Someone says: "At this time l 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.

[mattfivefour]

Chapter 5:

Hebrews1:4-14 — THE SON—A MORE EXCELLENT NAME.

“ ⁴Having become by so much better than the angels, as he hath inherited a more excellent name than they. 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?’” —Hebrews 1:4-5

The superior excellence of the New Testament 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 unfolding of the glory of the person and work of the Son. The more completely we apprehend this, and have our heart permeated 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 great mediators and representatives. It will show us the superiority of Christ over the angels, over Moses, over Joshua, over Abraham and Levi and Aaron.

It 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 grammatically to the 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 above the angels. The Jews counted it one of their great privileges that the law was given by the ministration of angels (Hebrews 2:2; Acts 7:38, 53; Galatians 3:19), 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" (Psalms 29:1;79:6); 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 God, 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 Saviour, but as a divine revelation of the glory of that divinity in its various aspects. At the very commencement of his argument he will prove how the Old Testament had all along borne witness to the glory of God's Son, as the great thought that in God's revelation to man ever had the first place in God's heart.

Ere we proceed to study the texts themselves, it is of importance that we notice how the writer uses them.When our Lord on earth, or Paul, cites the New Testament, they say: Moses says,or David says, or the prophets say. Our Epistle mostly quotes the words as coming from the lips of God Himself. In the seven quotations in our chapter it always is, "He saith." Farther on we find more than once, "The Holy Ghost saith." Scripture has two sides, the human and the divine. The knowledge of all that can illustrate theScriptures as human compositions has its very great value. But it is of still more importance never to forget the divine side, and to be full of the conviction that Scripture is indeed God's word; that God Himself, through His Spirit, spoke in the prophets, and that it has the power of God dwelling in it.

This conviction will teach us two things that are absolutely necessary to the profitable study of the Epistle. The one, that we recognize that these words of God contain a divine depth of meaning which the human mind never could have grasped or expounded. The wonderful exposition of Psalm 2, and the Son of God; of Psalm 8, and the human nature of Jesus; of Psalm 95 and the rest of God; of Psalm 110, and the priesthood of Melchizedek; all prove to us how they were inbreathed by that Spirit of Christ who knew what was to come, and how it was that same Spirit who alone could have taught our writer to apprehend and unfold their divine meaning.

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 divinity and priesthood and redemption were given in charge to the Holy Spirit; He revealed them from time to time; He alone can reveal them 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.

Chapter Notes:

1. The word "better" is one of the key words of the Epistle. It occurs thirteen times.

2. The angels brought wonderful messages from God of old: but God is now drawing far nearer to thee, and waiting to speak in a far more wonderful and blessed way, by revealing the eternal Word in thy heart.

3. Words and wonders, these angels could bring. But to bring the life and the love of God, and give it in the heart—this the Son alone can do. But He does lt. Christ is the divine nature manifesting and communicating itself; l have no contact with Christ or God in Him, but as l receive Him, as the divine nature imparting itself, a manifested in His human life, and will, and character.

4. lf l were favored this day with the visit of an angel—what a privilege l would count lt. But Christ, the Son at the right hand, will not only visit, but will dwell in me. O my soul, rise to thy privileges: God speaks to thee in His Son.

[mattfivefour]

Chapter 6:
Hebrews 1:1-5 — 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?’ (Psalm 2:7 RSV). And again, ‘I will be to him a Father, And he shall be to me a Son?’ (2 Samuel 7:14 RSV). ⁶ And when he again brlngeth in the firstborn into the world, he saith, ‘And let all the angels of God worship him’ (Psalm 97:7 RSV).” —Hebrews 1:5-6 RSV

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 13:33, of the resurrection of Christ. So the word firstborn in the next verse also has reference to the resurrection (Colossians 1:18; Revelation 1:5). The Son was not only begotten of the Father in eternity, but begotten again in the resurrection. ln the incarnation the union between the divine and the human nature was only begun: it had to be perfected by Christ, in His human will, yielding Himself to God's will even unto the death. In the resurrection (Romans 1:4), "He was declared to be the Son of God with power"; the full outbirth of humanity into the perfected fellowship and equality with Deity was completed; the Son of Man was begotten into all the likeness and glory of the Son of God. Thus Paul applies it (Acts 13:33): "God raised up Jesus, as also it is written in the second Psalm, Thou art My Son, this day have l begotten Thee." He then became the first begotten from the dead.

And again, I will be to Him a Father, and He shall be to me a Son. The words were spoken to David of a son God should give to him, but with the clear indication that their meaning reached far beyond what any mere man could be. ln the Son of Man, who in the resurrection was raised up in power, and declared to be the Son of God, they find their complete fulfilment.

And when He again bringeth in the firstborn into the world, He saith, And let all the angels of God worship Him. The Psalm speaks of Jehovah coming to redeem His people: the Son is so one with the Father, that as the Father works only through Him, and can only be known in Him, the worship can only arise to God through Him too. The angels worship the deliverer as Jehovah.

Christ is the Son of God! What does this mean to us, and what is the blessing it brings our faith? It points us first to the great mystery that God has a Son. This is the mystery of divine love; and that in a double sense. Because God is love He begets a Son, to whom He gives all He is and has Himself, in whose fellowship He finds His life and delight, through whom He can reveal Himself, with whom He shares the worship of all His creatures. And because God is love, this Son of God becomes the Son of Man, and the Son of Man, having been perfected for evermore, enters through death and resurrection into all the glory that belonged to the Son of God. And now this Son of God is to us the revelation, the bearer, of the love of the divine Being. ln Him the love of God dwells in us; in Him we enter and rest in it. When God speaks to us in this His Son, it is the infinite love imparting itself to us, becoming the inward life of our life.

And if we ask how this can be done, our answer is the second great lesson taught us by the truth that Christ is the Son of God! It was by being begotten of God, by a divine birth, that Christ became the Son. In eternity it was a birth; in the resurrection it was a birth from the dead. And so it is only by a divine birth that the Son, that the love of God, can enter and possess us. It is by an eternal generation that the Son is God. In eternity there is no past; what God is and does is all in the infinite power of an ever-present now. And so it is in the power of that eternal generation that the Father begetteth us in His Son (1 John 5:1-18), and begetteth His Son in us; that the Father speaks the eternal Word to us and in us. The Word of God is the Son, coming from the heart of the Father, spoken into our hearts, and dwelling there. The Son is the Love of God; as the Son, so the Love of God is begotten within us, making us, by a new birth, partakers of its own nature and blessedness.

lf we would learn the lesson of the Epistle, and experience in our Christian life the full power of the everlasting redemption, we must above all learn to know Jesus better. The general knowledge we had of Him before and at conversion is not enough for a strong and healthy growth. God desires that we come to a close friendship, to an intimate acquaintance, with His beloved Son, that we should be the loving, happy witnesses of how completely He can save. Let us do so. Remembering that angels and prophets could only point to Him who was to come, that the words of Scripture, and even of Christ Himself, only profit as they waken the expectancy of something higher, let us wait on God to speak in His Son to us. God's speaking in us will be a mighty act of creative power, a birth of His love within us.

O God! teach us that the blessed secret of a full salvation is this—Christ, our Saviour, is the Son of God.

Chapter Notes:

1. Christ, the Son of God's love: in His heart and in mine.

2. "Let all the angels of God worship Him." All the servants around His throne point to Him: it is to Him we must look. And that ... in worship. It is worship, worship, worship that the Son must have. It is to the heart that worships Him He will make Himself known. Let our study of the glory of Christ in the Epistle be all in the spirit of worship, and make us fall down in adoring worship.

3. The Son is a Son only in the power of a divine birth. And that not only in eternity, and in the resurrection, but in our heart too. This is the mystery of the divine life: let us bow in deep impotence and ignorance, and wait on God Almighty to reveal the Son to us.

4. The Son is the Word, because the divine speaking is but another aspect of the divine begetting. Speaking to us in His Son is all in the power of a divine life. The speaking, just as the begetting, is love imparting and communicating itself in divine power as an inward life, it is by God speaking to us in the First Begotten that we are begotten of God.

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Chapter 7:
Hebrews 1:7-9 — THE SON – HIMSELF GOD.

" ⁷ And of the angels he saith, “Who maketh his angels spirits, and his ministers a flame of fire:” (see Psalm 104:4) ⁸ But of the Son he saith, Thy throne, O 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 gladness above thy fellows (see Psalm 45:7-8). —Hebrews 1:7-9

In contrast to what is said of the angels as servants, the Holy Spirit hath said of the Son, Thy throne, O God, is for ever and ever. Christ is not only the Son, but is God. He is one with the Father: as Son He is partaker of the Father's own nature and being.

Christ is God: to many Christians this has been a dead article of faith, held fast and proved out of Scripture, but without any living influence on the soul. To the true believer it is one of the deepest and most precious truths for the nourishment of the inner life. Christ is God: the soul worships Him as the Almighty One, able to do a divine work in the power of divine omnipotence. Christ is God: even as God works in all nature from within, and in secret, so the soul trusts Christ as the everywhere present and the indwelling One, doing His saving work in the hidden depths of its being. Christ is God: in Him we come into living contact with the person and life of God Himself. The truth lies at the foundation of our Epistle, and the Christian life it would build up: Christ is God.

Thy throne, O God, is for ever and ever. As God, Christ is King: the throne of heaven belongs to Him. When an earthly father has begotten a son, they may be separated from each other by great distance, both in place and character, and know each other no more. In the divine Being it is not so. The Father and the Son are inseparable, one in life and love; all that the Father is and has, the Son is and has too. The Father is ever in the Son, and the Son in the Father. God is on the throne and Christ in Him: the throne and the kingdom are Christ's too.

For ever and ever. Christ is the King eternal. His dominion is an everlasting dominion. The full meaning of the word eternal will become clear to us later on. Eternal is that which each moment and always exists in its full strength, immoveable, unchangeable. "We receive a kingdom that cannot be moved," because our King is God, and His kingdom for ever and ever. The rule of Christ our Priest-King, even now, in our souls, is in the power of an endless, an imperishable life: the faith that receives this will experience it.

And the sceptre of uprightness is the sceptre of Thy kingdom. Christ is a righteous King: He is Melchizedek, the King of Righteousness. In His kingdom all is righteousness and holiness. There "grace reigns through righteousness." It is the kingdom of heaven: in it the will of God is done on earth as in heaven. And when it is farther said, Thou hast loved righteousness and hated iniquity, we are reminded that the righteousness is not only His as a divine attribute, but His too as the fruit of His life on earth. There He was tested, and tried, and perfected, and found worthy as man to sit upon the throne of God. The throne which belonged to Him, as Son of God and heir of all things, He had as Son of Man to win. And now He reigns over His people, teaching them by His own example, enabling them by His own Spirit to fulfill all righteousness. As the King of Righteousness He rules over a righteous people.

Therefore God, Thy God, hath anointed Thee with the oil of joy above Thy fellows. He is an anointed King. Therefore, because He loved righteousness and hated iniquity, therefore God anointed Him. When He ascended to heaven, and sat down on the right hand of the throne, He received from the Father anew and in fullest measure, as the Son of Man, the gift of the Holy Ghost to bestow on His people (Acts 2:33). That Spirit was to Him the oil of joy, the joy that had been set before him, the joy of His crowning day when He saw of the travail of His soul. An anointing above His fellows, for there was none like Him; God gave Him the Spirit without measure. And yet for His fellows, His redeemed, whom, as Head, He had made members of His body. They become partakers of His anointing and His joy. As He said, "The Lord hath anointed Me to give the oil of joy (or “gladness”, see Isaiah 61:3)." Christ, our King, our God, is anointed with the oil of joy, anointed, too, to give the oil of joy: His kingdom is one of everlasting gladness, of joy unspeakable and full of glory.

O ye souls, redeemed by Christ, behold your God! the Son in whom the Father speaks. Let this be the chief thing you live for— to know, to honour, to serve your God and King. This is the Son in whom God speaks to you in all the divine mystery, but also in all the divine power and blessing, which marks all God's speaking. Let our hearts open wide to receive the King God hath given us.
And as often as we are tempted with the Hebrews to sloth or fear or unbelief, let this be our watchword and our strength: My Redeemer is God! in this faith let me worship Him. My Redeemer is God! let my whole heart be opened to Him, to receive, as a flower does the light of the sun, His secret, mighty, divine working in me. My Redeemer is God! let me trust this omnipotent Lord to work out in me His every promise, and to set up His throne of righteousness in my soul in a power that is above all we ask or think. My Redeemer is God! let me wait for Him, let me count upon Him, to reveal Himself in the love that passeth knowledge. Blessed be the name of God for ever and ever: My Redeemer is God!

Chapter Notes:

1. Who is God? And what is God to us? "He in whom we live and move and have our being." He is the life of the universe. And how wonderfully perfect all that life is in nature. When we know this God as our Redeemer, "in whom we live and move and have our being " in a higher sense, what an assurance that He will make His new life in us as wonderful and perfect.

2. "Thou hast loved righteousness and hated iniquity, therefore ....” This was His way to the throne; this is the only way for us— living and doing right, and hating everything that is sin.

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My apologies for the lateness of this chapter today. It has been a very busy day. I will post the chapter after this a little later in the afternoon today.

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Chapter 8:
Hebrews 1:10-12 — THE SON – THE EVERLASTING CREATOR.

" ¹⁰ Thou, Lord, In the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands: ¹¹ They shall perish; but thou continuest: 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 be changed: but thou art the same, and thy years shall not fail (see Psalm 102:26, 27). —Hebrews 1:10-12

Come and hearken once more to what the divine message has to tell us of the glory of the Son, in whom the Father speaks to us. Come and see how truly He is one with God, and shares with him all His glory. The deeper our insight into the true Godhead of our Lord Jesus Christ, His perfect oneness with God, the more confident shall we be that He will, in a divine power, make us partakers of His work, His life, His indwelling.
We find Christ here set before us as the Creator, to whom all owes its existence, as the everlasting and unchangeable One, to whom alone, when all waxeth old and perisheth, can be said, Thou continuest; Thou art the same; Thy years shall not fail. In Isaiah God speaks of Himself: "Hast thou not heard, the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary." In our text we see the Son as the Almighty Creator, the everlastingly unchangeable One, that we may know who it is through whom God speaks to us, and to whom He has entrusted the work of our salvation.

The words are taken from Psalm 102. The ordinary reader would not think that the Messiah or the Son was here spoken of. But, taught by the Holy Spirit, our writer sees how all redemption is wrought only through the Son, and how, therefore, the building up of Zion and the appearing in His glory (ver. 16), the looking down from the sanctuary and the loosing those who are appointed unto death (ver. 20), all points to the Son as Redeemer. And then what follows is true of Him too. It is: "Thou hast laid the foundations of the earth, and the heavens are the work of Thy hands: they shall perish, but Thou shalt endure." God is the Almighty and everlasting: these are the attributes of Him to whom our salvation is entrusted.

Listen, believer! Christ, thy Redeemer, is the Almighty One. God saw that none but His Son could meet thy need: hast thou so seen it, too, that this, His almighty power, has been claimed and appropriated for thy daily life? Hast thou learnt never to think of Him otherwise than as the One who calleth the things that are not as though they were, and creates what otherwise could not be?

Christ, thy Redeemer, is the everlasting and unchangeable One: hast thou heard Him speak? " l, Jehovah, change not; therefore ye are not consumed," and learnt to trust Him as the One who is each moment to thee all that He can be, and who will, without variation or shadow of turning, maintain in never ceasing power His life within thee? Oh learn that God saw it needful to speak to thee through none other than such a One as could reach the heart and fill it with the power of His eternal Word. The Almighty Son, through whom God hath created all things, who upholdeth and filleth all things by the word of His power; this is He who will even so, in the power of His Godhead, uphold and fill thy whole life and being. Thy Creator is thy Redeemer! One great cause of feebleness and backsliding in the Christian life is the power of circumstances. We often say that temptations that come to us from our position in life, from the struggle to live, from the conduct of our fellow-men, draw us away from God, and are the cause of our falling into sin. lf we but believed that our Redeemer is our Creator! He knows us; He appoints and orders our lot; nothing that comes to us but what He has in His hands. He has the power to make our circumstances, however difficult, a heavenly discipline, a gain and a blessing. He has taken them all up into the life-plan He has for us as Redeemer. Did we but believe this, how we should gladly meet every event with the worship of an adoring faith. My Creator, who orders all, is my Redeemer, who blesses all.

And now let me once again urge my reader to mark well the lesson this chapter is teaching us and the object it has in view. Let no one think, as l myself long thought, that, because we firmly believe in the divinity of our Saviour, this chapter, with its proof-texts, has no special message for our spiritual life, and that we may therefore hasten on to what the Epistle has to teach farther on. No, let us remember that this is the foundation chapter. The divinity of Christ is the rock on which we rest. lt is in virtue of His divinity that He effected a real cleansing and putting away of sin, that He can actually communicate and maintain the divine life in us, that He can enter into our inmost being, and dwell there. lf we open our hearts and give them time to receive the full impression of the truth, we shall see that all that we are to learn of the person and work of Christ has its value and its power from this—that He is God. Our Creator, from whom we have our life—it is He who alone can enter into us to give the new life; it is He, blessed be His name, who will do it now. As God, He is the hidden ground of all existence, and has the power to enter all and fill it with Himself. Every part of His work has the character and the power of a divine work. lf we would but believe that Christ the Son is God, is Jehovah, the Eternal, the Creator, how He would make our inner life the proof of His Almighty power!

Paul said: "l count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Let us do so, too. In the Christian life the chief thing, the one thing needful, is the knowledge of Christ. Not the intellectual apprehension of the truth, but the living experimental heart knowledge that comes from faith and fellowship with Him, from love and obedience. May it be ours!

Chapter Notes:

1. God is the incomprehensible One. in all thy thoughts of Him, in all thy efforts to know Him as revealed in Christ, remember the true knowledge of God is something above sense and reason. As the light reveals itself to the open eye that has been created for it, God reveals Himself to the longing heart. All the teaching of angels and prophets, of the words and the truths of the Bible, can but point the way: let God in Christ speak in thy heart. Then shalt thou know Him. Bow in adoring awe, and worship Christ. "Let all His saints worship Him. It is worship, not study, will prepare us to know Christ."

2. “They shall perish: they all shall wax old”: this is what the creature is, even though created by God, with every experience, even though coming from God. “Thou continuest; thou art the same”: this is our security and our joy. Christ my Redeemer is the unchangeable —every moment the same, my Keeper and my Life.

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Chapter 9:
Hebrews 1:13-14 — THE SON – ON THE RIGHT HAND OF GOD

"¹³ But of which of the angels hath he said at any time, ‘Sit thou on my right hand, till I make thy enemies the footstool of thy feet (see Psalm 110).’ ¹⁴ Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?” (Hebrew 1:13-14)

Sit thou on My right hand, till I make Thy enemies the footstool of Thy feet. These words we have from Psalm 110. Luther called it the chief of all the Psalms. The first verse, and the fourth about Melchizedek, contain the hidden mysteries, which we never should have understood without the exegesis of the Holy Spirit. It is from this Psalm that the expression, which is become one of the great articles of our faith, Sitting on the right hand of God, has been taken into the New Testament . Our Lord quoted the words when he taught (Matthew 22:41) how David, when he said, "Jehovah said unto my Lord” had acknowledged that the Messiah who was to be His Son, would also be his Lord. Before Caiaphas (Matthew 26:64) Christ spoke of Himself as "the Son of Man, sitting at the right hand of power." Mark (16:19) in the narrative of the ascension, uses the words, " The Lord Jesus was received up into heaven, and sat down at the right hand of God." At Pentecost (Acts 2:35) Peter proved from this text that David had prophesied of the Messiah. Paul (1 Corinthians 15:25) applies the words to the final conquest of all the enemies of the Lord Jesus. And to the Ephesians Paul speaks of the " working of the strength of God's might, which He wrought in Christ when He raised Him from the dead, and made Him to sit at His right hand in the heavenlies (Ephesians 1:20-22)." Our Epistle uses the expression five times. The words of David spoken through the Holy Spirit of what he could but very little have apprehended, became, through Jesus and the apostles, the revelation of what is the highest glory of Christ, and the greatest strength of our faith and hope.

The word suggests two thoughts. The one, that as Son of Man He is admitted to the perfect fellowship and equality with God; the other, that He is now possessor of divine, of universal authority and power. We are so familiar with the truth, that its infinite magnificence hardly strikes us. God is a God who is, and must be, infinitely jealous of His honour: His glory He will not give to another. When Jesus, the crucified Son of Man, takes His place at the right hand of the Majesty on high, it can only be because He is also the Son of God, because He is God. And it assures us that now the power and dominion of God Himself are in His hands, to carry out the work of redemption to its full consummation, until all His enemies have been put under His feet, and He shall deliver up the kingdom to the Father.
When the writer quotes the words, it is with the question: Of which of the angels hath He said at any time? And He gives the answer: Are they not all ministering spirits sent forth to do service for them who shall be heirs to salvation?

He would impress deep upon us the thought that angels, though they come from God's throne, and are the instruments of His power, are still infinitely distinct from the Son. The redemption from sin, the true fellowship with God, the life and the love of God they cannot communicate. It is the Son, sitting at the right hand of God, acting in the power of God, to whom we must look for the everlasting redemption, for the true inward deliverance from sin, for a complete salvation. The angels, by contrast, all point us to the Son, seated as Man on the throne, in proof of, and to impart, that perfect restoration to the fellowship of the Most High in the Most Holy Place.

This is the Son in whom God speaks to us. The word, Sit thou on My right hand, is spoken in our hearing and four our benefit. In that word we have concentrated all God's speaking. See, He says, how l have exalted Him, your Brother, your Surety, your Head, to my right hand, in token of My perfect acceptance of His work; your perfect admittance to My presence and the enjoyment of all the power of the heavenly life; your full participation, in your inmost being, of what the kingdom of heaven is. Sit thou on My right hand: let the word enter and master all our heart and life. I have said that it occurs five times in the Epistle. Compare these passages, and the others having reference to Christ's place in heaven (see the Chapter Notes below), and observe how the great truth we are to learn is this: the knowledge of Jesus as having entered heaven for us, and taken us in union with Himself into a heavenly life, is what will deliver the Christian from all that is low and feeble, and lift him to a life of joy and strength. To gaze upon the heavenly Christ in the Father's presence, to whom all things are subject, will transform us into heavenly Christians, dwelling all the day in God's presence, and overcoming every enemy. Yes, my Redeemer, seated at God's right hand—if l only know Him aright and trust Him as able to save completely—He will make me more than conqueror.

If we would obtain this blessed knowledge of our Lord, and the blessed life in the experience of His power, Scripture has a prayer for us that we will do well to pray often:

"That that the God of our Lord Jesus Christ, the Father of glory, may give you a spirit of wisdom and of revelation in the knowledge of him, having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might that he worked in Christ when he raised him from the dead and seated him at his right hand in the heavenly places, far above all rule and authority and power and dominion, and above every name that is named, not only in this age but also in the one to come" (Ephesians 1:17-21)

Let us pray for this spirit of divine illumination; let us study and adore the strength of God's might that lifted Him to the throne; and let us believe joyfully, that that power works in us every day to lift us up and enable us to live as those who are set with Him in the heavenlies. And let us sing without ceasing: Praised be God for such a Saviour!

Chapter Notes:

1. "Now in the things we are saying the chief point is this: We have such an High Priest who sat down on the right hand of the throne of the Majesty in the heavens " (Hebrews 8:1). Yes, this is the chief point: Jesus in heaven, keeping it open for me, drawing me to enter into the Holiest, and keeping me in it, all while He sends down heaven into my heart.

2. "He that descended is the same also that ascended far above all the heavens, that He might fill all things." (Ephesians 4:10) On earth everything is limited by space and matter, in heaven all is in a divine, all-pervading power. As the light of the sun pervades all the air, the light and spirit of heaven can fill all our heart. The heavenly Christ fills all things.

3. See how they worship Him who sits on the throne in heaven (see Revelation 5:8-14; 7:9-12) and let every thought of Jesus on the throne lead to worship. It was when the disciples worshipped Him who had just sat down on the right hand of God that they were, within ten days, filled with the Holy Spirit. The Pentecostal gift is ours. Here is the place and the posture in which we shall enter into its full experience.

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Chapter 10:
Hebrews 2:1-4 — THE DANGER OF NEGLECTING SO GREAT SALVATION

" ¹ Therefore we ought to give more earnest (abundant) heed to the things that were heard lest haply we drift away. ² For if the word spoken through angels proved stedfast, and every transgression and disobedience received a just recompense of reward; ³How 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; ⁴God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost, according to his own will.” (Hebrews 2:1-4)

The first nine chapters have set before us the divine glory of Christ the Son, in whom God hath spoken to us in these days. In the next few chapters the humanity and the humiliation of Jesus are to be unfolded. Ere the writer proceeds to this, he pauses to sound a note of warning. He reminds his readers of the greater responsibility and greater danger in case of neglect, which greater privileges bring, and to urge them to take more earnest, more abundant heed to what God is speaking in His Son.

Therefore, this is the link between the teaching of Hebrews 1 with regard to the Godhead and glory of the Son, and the warning that now comes. The everlasting God speaks to us in His Son; we surely ought to give more abundant heed.

More abundant heed: it is the same word as is used in Hebrews 6:17— "God being minded to shew more abundantly unto the heirs of the promise, the immutability of His counsel." In what God speaks and does, it is all with the desire to show to us more abundantly, in full and overflowing measure, what the purpose of His heart is. It is for this He speaks in none less than His own Son. He has a right to claim that we meet Him with a corresponding whole-heartedness, and give more abundant heed to what He speaks. Nothing less will satisfy Him; nothing less, in the very nature of things, will satisfy us, because nothing less than man's more abundant heed is capable of receiving God's more abundant grace. lt is the lack of this taking more earnest heed, the lack of intense earnestness, giving God and religion the first place and the best powers of our life, which is at the root of the feebleness and sickliness of the Christian life. God is speaking to us in His Son, therefore we ought to take more abundant heed.

Lest haply we drift away—and perish more surely and more terribly than those who sinned under the Old Testament. There the word spoken, with its threatening, was stedfast, and every transgression was punished. How shall we escape, if we neglect so great salvation? The gospel does not, as so many think, lessen—it increases our danger. It does not diminish, but will terribly intensify, the soreness of the punishment in those who neglect it. Oh, let us sound out the warning: it is not only positive enmity or open sin that will be punished. No, simply "not taking earnest heed," just "drifting away" unconsciously with the current of worldliness and halfhearted religion, "neglecting" to give the great salvation that supremacy, that entire devotion which it claims,—it is this which will render escape impossible.

And why? How can we show men that it is right and meet that it should be so? And what is the motive that will stir men to take heed? The answer is in the one word: So great salvation.The insight into the more abundant glory, the divine, the all-surpassing greatness of this salvation, is what will compel men willingly and joyfully to give up all and buy this pearl of great price.

And wherein does the greatness of this salvation consist? In this that it comes to us from and through THE TRIUNE GOD; the Holy Trinity is revealed as combining to work out this salvation for us. Listen. "So great salvation, which having at the first been spoken by the Lord, was confirmed unto us by them that heard." Christ the Son, the brightness ofthe Father's glory, and the express image of His substance, it was He in whom God spoke to us; it was He, the Redeemer, God and King, who Himself first preached the kingdom which He established when He effected the cleansing of our sins, and sat down on the right hand of the throne.

So great salvation! First spoken by the Lord, God also bearing witness both by signs and wonders, and by manifold powers. God the Father Himself set His seal from heaven on the preaching of the word. The existence of His church is His standing sign and wonder, the proof of His divine power. Not to take heed, to neglect the great salvation, is nothing less than despising God Himself.

God also bearing witness, by distributions of the Holy Ghost, according to His own will. Not only did God bear witness to the great salvation by signs and wonders and powers, but above all by the Holy Ghost sent down from heaven. The Holy Spirit is God come to dwell on earth, to strive and plead and testify in the hearts of men. There is no fellowship with the Father but through the Son, and no fellowship with the Son and His salvation, but through the Holy Spirit in us. Let us enter the study of Christ's person and work in the Epistle in this faith. Yes, this is the greatness of the great salvation— in its offer THE THREE-ONE God comes to us. The Lord preached, the Father bore witness, the Holy Spirit came as the power of God to work. What a salvation! What sin to neglect it! May God reveal to us, as we study this Epistle, the glory of the so great salvation, that we may indeed more abundantly take heed to it.

Chapter Notes:

1. To know the Son who speaks and reveals the Father; to know the Father to whom, and whose love, the Son brings us in; to know the Holy Spirit with His wonderful gifts of grace and power; to be restored to the image and fellowship of the Holy Trinity: this is SALVATION.

2. Let every thought of the glory of Christ, and of God, and of the Spirit, and of the great salvation leave this one impression: Take more abundant heed to what you hear! Meet God's abounding grace with abounding desire to listen and believe.

3. To the preaching of Christ and the apostles God bore witness. lf this was needful then, how much more now, at this long distance from those days of heavenly joy and power? Ask, in the study of the Word in this Epistle, that God bear witness of the Holy Ghost. Claim and expect it. Without this, even the teaching of the apostles by Christ Himself availed little.

4. Once again, this is the greatness of salvation; the everlasting Father in His love speaks to me Himself in the Son. The Son shows and brings and gives me all the Father speaks; and l have the Holy Spirit in me, fitting me to hear and know and possess and enjoy all that the Father in the Son speaks and gives. Let us, above all, hold this fast that there is no divine witness, or assurance, or experience of the salvation Christ effected, except as the Holy Spirit, which came from heaven, communicates and maintains it within us. Let us, therefore, take more abundant heed to the Holy Spirit in us, in whom the Father and the Son come to us.

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Chapter 11:
Hebrews 2:5-9 — THE WORLD MADE SUBJECT TO MAN, NOT TO ANGELS

" ⁵For not unto angels did he subject the world to come, whereof we speak. ⁶But one hath testified somewhere, saying (see Psalm 8:5), ‘What Is man, that Thou art mindful of him? Or the Son of man, that thou visitest him? ⁷Thou madest him a little lower than the angels; Thou crownedst him with glory and honour, and didst set him over the works of Thy hands: ⁸Thou didst put all things in subjection under his feet.’ For in that he subjected all things to him, he left nothing that is not subject to him. But now we see not yet all things subjected to him. ⁹ But we behold Jesus crowned with glory and honour.” (Hebrews 2:5-9)

As the Son of God, Christ is more than the angels. As the Son of Man, Jesus is more than the angels too. He was indeed, as man, made a little lower than the angels, and yet, because to man the world to come, of which the Spirit of Christ in the prophets spake, had been made subject, he had a place of honour and dominion greatly excelling them. Not only the divinity but the humanity of Christ will prove how infinitely superior the new dispensation is to that which was given by the ministry of angels.

For not unto angels did He subject the world to come, that world to which the Psalm looks forward, the kingdom of the Messiah, the kingdom of heaven upon earth. The Psalm does not speak directly of the Messiah, but of man and his destiny. But it is applied most justly to the Messiah, because in Him the Psalm and man find the fulfillment of what is promised.

The Psalmist first speaks of man's littleness and the wonder that God should notice him. What is man that Thou art mindful of him? or the son of man that Thou visitest him? He then points out how high the place is which man occupies. His nature is little less than divine. Thou madest Him a little lower than the angels; Thou crownedst him with glory and honour. And universal dominion is assigned to Him. Thou didst set him over the works of thy hands. Thou didst put all things in subjection under his feet. Our Epistle points out how this promise, though not yet true of man, has received its fulfillment in Jesus. Now we see not yet all things subjected to man, but we see Jesus crowned with glory and honour. What was true of man in promise, we see fulfilled in Jesus: what we see in Jesus, will be made true of man. What wonderful thoughts the Psalm suggests.

How glorious is the destiny of man! Created in the image of God, he was to bear God's likeness in this too, that as king he was to be ruler of all. The whole world to come was made subject to him. Man has received from God a life, a nature, a spirit, capable of partaking of His own life and spirit. His will and His holiness, capable of likeness to and fellowship with Himself, even to the sitting on His throne, and sharing with Him the dominion over all creation. What a destiny!

How gloriously we see that destiny fulfilled in Jesus! It was because man had been created with a nature capable of such a destiny, that the Son of God could become man, and not count it unworthy of His divine glory Himself to work out that destiny. He came and proved what the life of man was meant to be—how humility and subjection to God were the sure path to glory and honour. He came and glorified a life of humiliation as the training-school for the exaltation to the right hand of God; fulfilling man's destiny in Himself as Son of Man, He, as Son of God, fulfilled it for us too.

How gloriously and certainly man's destiny will yet be realized! Jesus,the Son of Man, came as the Second Adam. He stands to us in a relation as close, as real, as intimate, as Adam did. As complete as was Adam's communication of a sinful nature will be His impartation of a new, of His own nature. As Son of God, Creator and Upholder of all, in whom all things consist, He has a divine power of living within us with all that He was in Himself. His humanity is the revelation of what we can be; His divinity the pledge that we can be it. We see not yet all things subject to man, but, and that is enough, we see Jesus crowned with glory and honour.

It was by His union with us in our life in the flesh, by His identifying Himself with our nature, that Jesus was able to claim and to work out and enter into possession of the glory God had promised to man. It is by our receiving His nature, and identifying ourselves with Him in this life on earth and in heaven, that what He has achieved for us can really become ours. Let us here, at the very outset of our Epistle, get well hold of the truth that what Christ does for as our Leader, our Priest, our Redeemer, is not anything external. All that God works in nature in heaven or on earth, in the stars or in the trees, He does from within, by laws that pervade their whole existence. All that Adam wrought in us is from within, by a power that rules our inmost life. And all that Christ does for us, whether as Son of God or Son of Man, is equally and entirely a work done within us. lt is when we know that He is one with us and we with Him, even as was the case with Adam, that we shall know how truly our destiny will be realized in Him. His oneness with us is the pledge, our oneness with Him the power, of our redemption.

Chapter Notes:

1. Thy destiny, O man, is to sit with Jesus on His throne. Live as one preparing for it. Cultivate a royal spirit. Abide in Him: He will abide in thee.

2. The world made subject to man. How terrible the ruin of sin, by which man was made subject to the world. Its king became its slave— and is so, just when he appears most to master it. Christ teaches us to conquer the world by denying it; to hold it in subjection by not being of it. It is in the path of humiliation and self-denial alone that man's destiny can be realized.

3. The Epistle has two things to show us in Jesus, as inseparably connected! the place of glory where He is now; the path of humiliation that brought Him there. Make it thy care to follow Christ in His humility; He will make it His care to bring thee to His glory.

4. Study to see the intimate connection, the real unity between the two. It is the spirit that is subject to God on earth, to which God makes all things subject in heaven. The soul that in the humiliation of earth makes God all is fit for the heavens, when God is manifested in glory as the All in All.

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Chapter 12:
Hebrews 2:8-9 — WE SEE JESUS CROWNED WITH GLORY AND HONOUR

" ⁸ But now we see not yet all things subjected to him. ⁹ But we behold Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour....” (Hebrews 2:8-9a)

What a glorious contrast! We see not yet all things subjected to him, that is, to man: but—what is far better —we see Jesus crowned with glory and honour. When we look round upon this world, with all its sin and misery, it does indeed not appear as if man was destined to be higher than the angels, and to have dominion over all the works of God's hands. But when we remember that Jesus became Man, that He might taste death for all men, and that He, a Man upon the throne, now lives as our Surety, our Redeemer, and our Head, it is enough if we see Him crowned with glory and honour. Ln that we have the pledge that He will one day bring man to that glory and honour too. ln that we have the assurance that He is using all that glory and honour even now on our behalf. We see not yet all things subjected to man, but —we see Jesus crowned with honour and glory. Blessed contrast!

The right knowledge and use of this antithesis is the secret of the life of faith. We see not yet all things subjected to Him — how exactly this expresses the disappointment and failure which is often the experience of the believer when his first joy and hope begin to pass away. He finds that sin is stronger than he knew; that the power of the world and the flesh and self are not yet made subject to him as he had hoped. At times it is as if he feels that the promises of God, and the expectations they raised in his heart, are vain. Or else, if he acknowledge that God is indeed faithful to fulfil them, the way for one who is as weak as he is, and in his circumstances, to obtain these promises is too hard. The promises of God, to put all things in subjection to us and make us more than conquerors, are indeed most precious, but, alas, ever again the bitter experience comes—man sees not yet all things subjected to him.

Blessed the man who knows, then, in living faith to say: But we see Jesus crowned with glory and honour. Blessed the man who knows to look away from all that he finds in himself of imperfection and failure, to look up and behold all the perfection and glory he finds in Jesus! Yes, blessed the man who finds his delight and his life in meeting every disappointment and every difficulty with the blessed: But— we see Jesus crowned with glory and honour. This is all I need! this satisfies the soul, and gives it peace and joy and strength.

The Epistle is about to expound to us the great mystery, why the Son of God was made a little lower than the angels. lt was that, by the grace of God, He might taste death for every man, and so open up again the entrance into God's presence and favour. The necessity and meaning of His sufferings and death it will present to us in three different aspects. The first (v. 10), that in suffering and death Christ Himself must needs be made perfect, so that as our Leader He might open up to us the path of perfection, and prepare that new nature, that new way of living, in which we are to be led to glory. The second (14, 15), that through death, making propitiation for sin, He might destroy the devil, with his power of death, and give us a perfect deliverance from all fear of it. And the third (16-18), that in what He suffered, He might be made a merciful and faithful High Priest, able to secure our perfect confidence, and to give us the succour we need. But before the writer thus unfolds the meaning of Christ's humiliation, he first points to His glory. lt is this which constitutes the excellency of the New Testament, which gives our faith its power of endurance and victory; we see Jesus now at the right hand of the Majesty of God. Let us hold this fast as the chief thought of the Epistle, as the one great lesson the Hebrews, and all feeble backsliding Christians, need: Jesus, who suffered for us; Jesus who in His suffering as our Leader, opened a way to God for us; Jesus who sympathizes with us—this Jesus is crowned with honour and glory. To see Him is to know that we have all we can need.

Would you, my reader, give more abundant heed to the great salvation? Would you experience how completely Jesus is able to save? Do you long for just as much of the love and the presence, the holiness and the joy and the power of God in you as there is in Jesus for you? Here you have the secret of it all! Amid all sin and weakness, all darkness and doubt, all failure and perplexity, hold fast this one truth, engage in this one exercise of faith: we see not yet all things subjected to man, but we see Jesus crowned with honour and glory. This gives peace, and victory, and joy unspeakable.

And if you would know how thus ever to have the heart turned to Jesus, remember, He came to save His people from their sins. It is the heart that is weary of itself and its sins, that fully accepts the fact of the utter corruption and the utter helplessness of all that is of the old nature and of self, that will find itself attracted with strong desire to this mighty Redeemer. In such a heart Jesus, the crowned One, will not only be a distant object, but, by the Holy Spirit, an indwelling presence. The coming of the Holy Spirit is inseparably connected with, is our only proof of, the glorifying of Jesus (John 7:38-39; 16:14; 17:10), is our only real participation in the blessings that flow from it. Let all our worship of Him, crowned with glory and honour, be in the faith that the Pentecostal Spirit glorifies Him in us, so that our whole inner being is filled with His presence.

Chapter Notes:

1. Jesus, ”made a little lower than the angels.” Jesus, because of the suffering of death, crowned with glory and honour. Look not only at the glory, but look well at the place of its birth, at the way in which it was gained. It is in the way in which you are walking now. Learn to welcome humiliation and suffering as the seed, the power out of which the glory is brought forth, as the way in which Jesus, in glory, is preparing you for His glory.

2. We see Jesus crowned with glory and honour. Let every experience of the contrast —we see not yet all things subjected to him— become a call and a motive and a help to turn to Jesus. Let us take time and gaze and worship until our whole soul is filled with the faith: this life of humiliation is the bud of the glory everlasting: Jesus in glory is proof that it is so, the pledge that it will be so, with us. Be this our life: We see Jesus, because of the suffering of death, crowned with glory and honour.

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Chapter 13:
Hebrews 2:9 — JESUS TASTING DEATH FOR EVERY MAN

" ⁹ But we behold Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God he should taste death for every man.” (Hebrews 2:9)

Here we have the one great reason why it was meet that Jesus should be made a little lower than the angels. It was that He might taste death for every man. ln the counsel of divine grace, and in the great plan of redemption, this was one of the first objects of the incarnation—the birth was for the sake of the death. Without that wonderful birth —THE WORD, that was God made flesh— the death would not have profited us. Without that wonderful birth the death would have availed us little. What God hath joined together let no man put asunder. Let us beware of exalting the one at the expense of the other. The birth and the death are two inseparable parts of the one process by which He was perfected as the Firstborn from the dead, and became our Deliverer and King. The humanity and humiliation of Jesus was needful for His death for or on behalf of every man.

And what was the meaning of this death? And wherein lies its efficacy? In Scripture there is a twofold aspect in which the death of Christ, as our Head, is set before us. The one is that He died for sin, bearing its curse, and suffering death as God's righteous judgment on account of it . His death opened up the way to God for us. It did for us what we cannot and need not do; it wrought out a finished salvation, which we have but to accept and repose upon. According to the other aspect, He died to sin. His death was a proof of His resistance to sin and its temptation, of His readiness rather to give up life than yield to sin; a proof that there is no way of being entirely free from the flesh and its connection with sin, but by yielding the old life to death, in order to receive afresh and direct from God a life entirely new. In this view His death was an act of infinite moral and spiritual value,—the consummation of the work God wrought when He perfected Him through suffering.

The former aspect, the death for sin on our behalf, has its value from the second, which reveals what constitutes its true nature and power. And, even so, the faith in the death for sin, must lead us into the death to sin. The one view is that of substitution: Christ doing what l cannot do. The other that of fellowship: Christ working in me what I see in Himself. The former is a finished work, and gives me boldness at once and for ever to trust God. The latter is the power of sanctification, as the death and the life of Christ work in me.

Both views are found in the Epistle in perfect harmony. See how clearly the former comes out in this chapter. It is because of the suffering of death, that He has been crowned with glory and honour. "He was made a little lower than the angels that He might taste death for every man," might drink the cup of death, as the fruit of sin, for all. Some men die without tasting the bitterness of death; Jesus tasted its bitterness, as the curse of sin, in full measure. Then we read, ver. 14, that He became man, that through death He might bring to nought Him that had the power of death, that is, the devil, and deliver them who were subject to bondage. His death accomplished for us what we never could, what we now need not do. And ver. 17 tells us that His being made Man was that He might be a High Priest in things pertaining to God; to make reconciliation for the sins of the people. All these expressions—suffering death, tasting death for all, bringing to nought the devil, making reconciliation for the sins of the people—refer to the finished work which Christ wrought, the sure and everlasting foundation on which our faith and hope can rest.

In its subsequent teaching the Epistle will show us what the building is that rests on that foundation, what the heavenly power and life, the blessed nearness and service of God, to which the High Priest, our Forerunner and Leader, brings us in fellowship with Himself in the way He opened up. But it would have us begin here and strike the roots of our faith deep in the work which Christ, as our Substitute, wrought on Calvary. Let us study the words carefully, and remember them well, and believe them fully: Christ hath tasted death for all, and emptied the cup; Christ hath brought to nought the devil; Christ hath made reconciliation for sin. Death and the devil and sin: these have been put away, have been brought to nought . A complete deliverance has been effected. The sufferings and death of Christ have such an infinite worth and preciousness in God's sight that no soul, who is resolved to have nothing more to do with sin, need any longer fear, but may with boldness meet its God. The death of Christ hath wrought with mighty power in heaven and earth and hell. lt has satisfied, and delighted God; it has conquered death and sin and hell; it has redeemed and delivered mankind. Let that death live in thy heart; it will work there its mighty wonders too. And thou shalt find Jesus in thine heart, for the suffering of death crowned with glory and honour.

Chapter Notes:

1. The first Adam tasted the forbidden fruit, and won death for all. The Second Adam tasted this death, and brought life for all. To all who accept Him, the power, the indwelling, the energy of the life is no less true and real than that of sin and death has been. "We see Jesus for the suffering of death crowned with glory and honour."

2. Jesus tasted the bitterness of thy sin and death, O my soul; that thou mightest taste the sweetness of His life and love. O taste and see that the Lord is good.

3. "By the grace of God taste death for every man." "Where sin abounded, grace did abound more exceedingly, that, as sin reigned in death, even so might grace reign through righteousness unto eternal life." (Romans 5:20-21)

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Chapter 14:
Hebrews 2:10 — THE LEADER OF OUR SALVATION

" ¹⁰For it became him, for whom are all things, and through whom are all things, in bringing (leading) many sons unto glory, to make the author (leader) of their salvation perfect through sufferings.” (Hebrews 2:10)

We have seen that there is more than one reason for the humiliation of the Lord Jesus, even unto the suffering of death. Here we have the first: that as the Leader of our salvation, through whom God leads His sons to glory, He might open up the path, the way of life, in which we were to go. For this He needed to be made perfect through suffering and death. So only could He become a Leader, in the true and full sense of the word. In suffering, His will was perfected, His character fashioned, His dependence on God and delight in His will was confirmed and made manifest. In suffering, His obedience unto death opened up the living way in which alone the creature can reach the Creator— the deepest humility and entire surrender. As Leader He opened up the path of life, a mode of living and acting, in which we are to follow.

It is this that we also spoke of as the second aspect of Christ's death. That death is not only atonement but fellowship. It is only in suffering, in being crucified and dead with Christ, that we know Christ and His salvation. Christ was made perfect through suffering that He might be a Leader, that in conformity to Him, and in partaking of His Spirit and likeness, we might find the path to God and to glory.

The work of a leader supposes three things. The first: He must Himself lead the way, passing through all its difficulties and dangers, knowing and showing it to those who follow. The second: those who follow must yield themselves wholly to His guidance, walking even as He walked. The third: He must take charge of His followers, seeing that all hindrances are removed, and providing for all their needs. Let us see how blessedly all this is fulfilled in Jesus, and what a comfort it brings us to know that Jesus bears this name too: the Leader of our salvation.

The leader must walk in the very path his followers have to go. The path we sought in vain was one that could bring us out from under the dominion of sin, both in its guilt as transgression against God, and its power as death to all that is holy and good. There was no possible way out of this state of sin and guilt and death, but by the submission to the judgment of God, and by giving proof, in bearing that judgment, of entire and willing surrender to God's will. There was no way to come out of fallen nature, with the power of self and self-will ruling it, but by entirely dying to it; suffering anything rather than let it have its way. This was the way in which Jesus would have to lead us. And He had to walk in it Himself. It became God, in leading many sons unto glory, to make the Leader of their salvation perfect through suffering. Christ was perfect from His birth; every wish and inclination was as it should be; but only as a disposition, as a power, that needed to be tested and developed and strengthened by trial. What the suffering and the death effected in Christ personally, in perfecting His character, is the groundwork of what it effected on our behalf. lt was needful that God should make Him perfect through suffering; the perfectness that comes through suffering is meekness and gentleness, patience and perfect resignation to God's will. lt was because of the humility and meekness and lowliness of heart, which the Lamb of God showed here upon earth, that He is now the Lamb on the throne. Through suffering He was made perfect, and found worthy to be our High Priest.

A leader must be followed. His followers must walk in the very path in which he walks. Jesus came and was made like us: we must come and be made like Him. His suffering and death is not only substitution and atonement. lt is that, thank God! but it is much more too. lt calls to fellowship and conformity. The substitution rests on identification : out of that conformity has its growth and strength. The Lamb of God has no salvation and no perfection to give us but His own meek spirit of entire dependence and absolute submission to God. The meekness and humility that it was needful God should perfect in Him are as needful for us. We must suffer and be crucified and die with Him. Death to self and the world, at the cost of any suffering or self-denial, this is the only path to glory the Leader of our salvation has opened up to us.

A leader cares for his followers. He does not say, Follow me, who can. He watches over everyone, the very feeblest. Remember what care Stanley took in darkest Africa to gather in the stragglers—to leave the feeble ones provided in camp, and then to wait for their coming up. Jesus is a Leader, compassionate and sympathetic, and most faithful: with all the faithfulness and steadfastness with which He walked that path Himself on earth, will He help everyone, who will only in meekness trust and obey Him, to walk in that way to the end.

My brethren! do you understand what it means that the Father, in leading you to glory, has made Jesus the Leader of our salvation. Jesus is responsible for you. Take Him and trust Him as your Leader. The great need in one who follows a leader is a tender, teachable spirit. Rejoice that you have such a Leader, Himself made perfect in meekness and submission through suffering, that He might lead you in the blessed path that brought Him, and will bring you as surely, to the glory of the Father.

And remember who this Leader is—the Son of God, the divine Maker and Upholder of all things. Not only the Son of Man as a Leader outside of us, influencing us by example and instruction, by authority and kindness does He guide us. No, but as the Son of God who works in us by His Spirit, yea who Himself dwells within us. Even as it was God who worked in Him and perfected Him, will He, as God, now work in us and perfect us.

Chapter Notes:

1. The Dutch version of Hebrews 2:10 has: "The Leader-in-Chief." The translation "Leader" makes more clear the connection with what precedes: "God leading {agagon) makes the Leader-in-Chief (Archegos) perfect." Of Captain in the King James Version and Author in the Revised Version, Westcott says: "Neither word gives the fullness of the sense. The Archegos Himself first takes part in that which He establishes," and in Hebrews 12:1 he adopts the word "Leader" in his translation—“Jesus the Leader and Finisher of faith.”

2. Christ came to give us an entirely new conception of what true life is, to show us a new way of thinking and living, to teach us that a heavenly life consists in giving up everything that has the slightest connection with sin for the sake of pleasing the Father perfectly. This is the new and living way He opened up through the rent veil of the flesh.

3. "It became God to perfect Him." All that Christ wrought, and all that was wrought in Him, was wrought by God. He yielded Himself to God: He did nothing of Himself; He allowed God to do all in Him. This is the path of perfection, the path to glory, in which Jesus leads. His divinity is inexpressibly precious to us for what He can be and do in us. But as inexpressibly precious His humanity, showing us how He was perfected, how God worked in Him, what we must be, what through Him we can most surely be.

4. Seek to get very clear hold of the truth that He is only a Saviour as He is a Leader. Salvation means being led by Him.

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Chapter 15:
Hebrews 2:10 — FOR WHOM AND THROUGH WHOM ARE ALL THINGS
" ¹⁰ For it became him, for whom are all things, and through whom are all things, in bringing (leading) many sons unto glory, to make the author (leader) of their salvation perfect through sufferings.” (Hebrews 2:10)

"For whom are all things." God is the final Cause of all that is. It exists with the one purpose of showing forth His glory. Every object in nature has its only reason of existence in this that the wondrous goodness and power of God may shine out through it. Above all, man was created that the adorable Being, whose very nature is love, might have the opportunity of proving in Him how freely and how fully he would make him partaker of the riches of His grace and glory.

"For whom are all things", that in them His glory and goodness may be made known. "Worthy art thou, O our Lord and our God, to receive the glory and the honour and the power, for thou didst create all things; and because of Thy will they are and were created." (Revelation 4:11)

"Through whom are all things." God is the efficient cause of all that is. God is the end and aim of all things, because He is their beginning and origin. All must return to Him because all came from Him and exist only through him. There is no life or goodness or beauty, which does not rise up to Him again, its only fountain and source. "There is one God, the Father, of whom are all things, and we unto Him." (1 Corinthians 8:6) "One God and Father of all, who is over all, and through all and in all." (Ephesians 4:6)

The apostle might have written: "It became God to make the Leader of our salvation perfect through suffering." Not without good reason does he introduce here the character in which God acted in perfecting the Son as Leader of our salvation. When man sinned and fell from God, he lost together the two blessed truths in which his relation to God had stood. His holy allegiance to God, having all things for Him, his blessed dependence on God, having all things through Him; instead of these came the reign of self, with its life for self and through self.

Jesus came to redeem us from this life of self, to bring us back to God, to know and honour Him as the God and Father, for whom are all things and through whom are all things. In doing this he opened again the only way which could lead to glory. He did it first by showing us in His life, as Man, how men ought to live for God and through God. And then by delivering us through His death from the dominion of sin, and winning for us the power of the heavenly life.

“For whom are all things, and through whom are all things”. It was in this character that God perfected Christ through sufferings. lt was in this character that Christ revealed and honoured God in His sufferings. It is to win and bring us to know and love and serve God in this character that Jesus is Saviour.

“For whom are all things.” Throughout His whole life there is nothing that Jesus sought to impress more distinctly on His disciples than this, that He was the Father's messenger and servant; that there was no thought of doing His own will or seeking His own honour; that He only sought and did what would be for the Father's pleasure and glory. He gave us the example of a man on earth living absolutely and entirely for God in heaven. His life on earth was the exhibition here in the flesh, the translation into human language, of the divine claim —" All things for God." His allegiance to God was absolute. He proved to us that man's destiny and blessedness and everlasting glory are to be found in this: Living wholly for God.

“Through whom are all things.” Of this too Christ's life was the exposition. He was not ashamed continually to say that He could do nothing of Himself, and that only as the Father showed Him or spake to Him, could He work and speak. He counted this His blessedness and His strength— not to be able to do anything of Himself, but in continual dependence to wait on God and His working in Him. He knew and taught us that the man who has said in whole-hearted devotion to God, " All things for God," may confidently say too, "All things through God."

"All for God … All through God." Jesus Christ has made it possible for us to make these our watchwords. In all aspirations after a closer walk with God, in all efforts after a purer, truer, higher life, they are the two poles between which the soul ought to move. They are the sure marks of that true scriptural mysticism, which has such attractions for all hungry souls, who long to know and please God perfectly.

“All for God!” Absolutely, without a moment, a thought, a word, a person, a possession, excepted; wholly for God, this becomes the soul's one desire. It has seen that God is worthy of this, that He claims it, and that in the very nature of things, nothing less can satisfy the heart God made to be filled with Himself.

“All through God!” The clearer the aim becomes to be all for God, and the deeper the soul sinks into its own emptiness and impotence, under the conviction that with man it is impossible, the sooner does faith rise to see that we can not only say, but that we do dare to say, All for God! because we may also say, All through God! God Himself will work it in us.

This is the God who has revealed Himself to us in His Son. It became Him, for whom all things and through whom are all things, to make the Leader of our salvation perfect through sufferings. Let us worship Him! Let us adore Him! Let us offer Him the sacrifice of full allegiance and childlike dependence, as the words ring through heart and life— All For God! All Through God! God Is All.

Chapter Notes:

1. The practice of the presence of God is a most needful and most blessed spiritual exercise. As the soul bows in stillness and lowliness, and worships in silence, lt gets into the right spirit for recognizing its own nothingness, and realizing that God is all—that all is for Him, and all through Him.

2. All for God: that is consecration. All through God: that is faith. This was the spirit in which Christ yielded Himself to God: consecration and faith.

3. This was the God who perfected Christ. To know and honour God in this character is the secret of perfection, for in such He can do His work. This is the God who is leading many sons to glory; to know and honour Him is the path to glory. To reveal this God and His claims, to show how to give up everything to Him,—this was what Christ came for. This is the life He brought us, the path He opened, the salvation He gives.

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Chapter 16:
Hebrews 2:11-13 — JESUS CALLS US BRETHREN"

¹¹ For both He that sanctifleth and they that are sanctified are all of [out of] One: for which cause he is not ashamed to call them brethren, saying (Psalm 22:23), ¹² ‘I will declare thy name unto my brethren, in the midst of the congregation will I sing thy praise.’ ¹³ And again, I will put my trust in him (Isaiah 8:17). And again, ‘Behold, I and the children which God hath given me (Isaiah 8:18).’” (Hebrews 2:11-13)

We have here the reason of what precedes. Why was it that it was needful for God, in leading many sons unto glory, to make the Leader of their salvation perfect through suffering? Or, how was it, that making Him perfect could perfect them, and bring salvation to them? The answer is, He that sanctifieth, that is, Jesus, and they who are sanctified, God's sons, are all out of One, that is, of God. In proof of this three texts are quoted, in which Jesus calls us brethren, takes His place with us in trusting God, and speaks of us as the children God hath given Him. It is because Jesus, the firstborn Son, and the sons He leads to glory, are one in their being begotten of God, that His perfection secures their salvation. It is the oneness of Jesus with us that fits Him to be the Leader of salvation.

This oneness has its root in the truth of the divine life. Both He that sanctifieth, and they that are sanctified are all [out] of One. Jesus is the only begotten, the eternal Son, one with the Father in His divine Being and Majesty. We are sons of God, as we partake of the divine life through and in Him. Notwithstanding the difference between His Sonship and ours, His being original and ours derived, they are at root one; the life of both has its origin in the life of God. It is this oneness of Christ with us in origin, that made it possible for Him to become one with us in our humanity, and so to be the Leader of our salvation. It is this oneness that makes it possible for Him to communicate to us that perfection, that perfect meekness and delight in God's will, which was wrought out in His human nature through suffering, that holiness of His with which we must be made holy.

For both He that sanctifieth, and they that are sanctified are all of One. Jesus is the sanctifier, we are the sanctified. The object for which Christ became the Leader of our salvation, the great work He has to do for us, the bond of union between the Son and the sons of God, the proof of their bearing His image and likeness, and the mark of their real oneness, is Holiness.

The word Holy is one of the deepest in Scripture. It means a great deal more than separated or consecrated to God. The Triune God is the Thrice-Holy One: Holiness is the deepest mystery of His Being, the wondrous union of His righteousness and His love. To be holy is to be in fellowship with God, possessed of Him. Therefore the Spirit specially bears the name of Holy, because He is the bearer to us of the love of God, and the maintenance of the divine fellowship is His special work. Jesus is the Holy One of God, who makes us holy in filling us with His Holy Spirit.

(Here and throughout the Epistle the word holy and sanctify includes much more than is ordinarily meant by the doctrine of sanctification. "Sanctify here includes all that God does for our restoration, as He calls, justifies, and glorifies." — Rieger in Lange on Hebrews 10:10. Compare 9:13-14; 10:10,14,29; 13:12.)

The difference between Jesus and us is great—but the oneness is greater. He and we are of one, together partakers of God's life and God's holiness. Let us give abundant heed to so great salvation.

This oneness finds its manifestation in the Brother-name which Jesus gives us. For which cause He is not ashamed to call them Brethren, saying, I will declare Thy name unto My brethren. The writer had spoken of our inner oneness with Jesus. But oh, what a difference in actual life, such a terrible difference that He might well be ashamed of us! Yes! before angels as well as before the world, how often His saints have put Him to shame, have given Him reason to be ashamed of His relationship! But—blessed be His name—His becoming man was an act of condescension, which had its root in the sense of His oneness with us as being one with Him out of God, which had its strength in the love as of an elder Brother.

Three texts are now quoted; the one from Psalm 22:23, in which the suffering Messiah promises to make known the Father's name to His brethren; the second and third from Isaiah 8:17-18, in which, in prophetic types, His fellowship with all His people in the life of faith and trust, and His place at the head of those whom God has given Him as children, find expression.

What wonderful thoughts! We, as truly as Jesus, are of God! It is in the light of this truth that Jesus looks on us, and loves us, and deals with us! It is in the light of this truth we must look on Jesus, and love Him, and deal with Him. And in the light of this truth let us look on ourselves too. This is the life of faith— to see Jesus and ourselves as He sees us, to think as He thinks, to live in His heart. Then will the promise be fulfilled to us, "I will declare thy name unto my brethren," "that the love wherewith thou hast loved me may be in them." As we bow in lowly, waiting silence before Him, the soul will hear Him say: My Brother! let me reveal to thee the Father. And the name and the love and the nearness of the Father will have new meaning when l can say, “Jesus calls me His brother! God has spoken to me in His Son!” And l shall understand that, to faith, the incomprehensible reality of oneness with Jesus becomes the blessed, conscious experience of the soul in its daily life.

Chapter Notes:

1. Union with Jesus in being born of God, in being holy, in being acknowledged by Him as a brother! What a blessed life! what a full salvation!

2. "He that doeth the will of God, the same is My brother." Wouldst thou know the holy joy of Jesus saying to thee, ”Brother”? Let thy life be what His was—the doing of the will of God l It was in this He was perfected in suffering. It is in this that His Spirit and life in thee will manifest itself, and the Brother-name will be the index not only of His compassion but of the oneness in Spirit and the likeness in conduct which prove thee a son of God.

3. Sanctification—holiness—is nothing more (or less) than a life in union with Jesus. Nothing more, and nothing less. “He that sanctifieth, and they who are sanctified, are all of One.” To live in that oneness, to have Jesus living in us, is the way to be holy.

4. "And again, l will put my trust in Him." Jesus lived by faith in God. He is the Leader and Perfecter of faith. He opened up to us the path of faith and leads us in it.

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Chapter 17:
Hebrews 2:14-15 — THAT HE MIGHT BRING TO NOUGHT THE DEVIL

¹⁴ Since then the children are sharers in flesh and blood, he also himself in like manner partook of the same; that through death he might bring to nought him that had the power of death, that is, the devil; ¹⁵ And might deliver all them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:11-13)

The previous verses spoke of the oneness of Jesus and His brethren from the divine side: they are all of One. Here we have it put before us from its human side: “Since then the children are sharers in flesh and blood, He Himself in like manner partook of the same”. We have already said that for this, Christ becoming man, there was more than one reason. The first, that, as our Leader, He might Himself be perfected, and so prepare a way—a way or state of living, a nature, a life, in which we might draw nigh to God. The second, that He might deliver us from the power of death and the devil. The third, that in all His work for us and in us, He might be a merciful High Priest in things pertaining to God, able to understand and sympathise with us, and ready to bear and to succour. Here it is the second of these three aspects of Christ's incarnation that is brought out: He became man that He might meet and conquer and destroy the power of death and the devil.

“Since then the children are sharers in flesh and blood, He also Himself likewise partook of the same.” However familiar the thought of the incarnation is, let us again seek to realise fully all that it means. As Adam never could have brought us under the power of sin and death, if he had not been our father, communicating to us his own nature, so Christ never could save us, except by taking our nature upon Him, doing in that nature all that we would need to do, had it been possible for us to deliver ourselves, and then communicating the fruit of what He effected as a nature within us to be the power of a new, an eternal life. As a divine necessity, without which there could be no salvation, as an act of infinite love and condescension, the Son of God became a partaker of flesh and blood. So alone could He be the Second Adam, the Father of a new race.

“That through death He might bring to nought him that had the power of death, that is, the devil.” Death is a power that has its sanction from God Himself. In the very nature of things it could not be otherwise than that man, when he turned from God, the fountain of life, to Satan and to self, fell under the power of death. He had yielded himself to Satan, and Satan had power over him. As the jailor keeps the prisoner under the authority of the king, Satan holds the sinner in the power of death so long as no true legal release is given. The only way for us to come from under the power of Satan and death was, to lay off that fallen nature over which they had power, to come out of that sinful life by dying to it, and, in dying, to be entirely freed from it. We had no power to do this. Jesus entered into all the conditions of our fallen humanity. He entered into our death, and endured it as the penalty of sin, and, enduring it, satisfied the law of God. And so, because the law had been the strength of sin, He took from sin and the devil the power of death over us. He endured death as the end of the life of the flesh, in full acknowledgment of God's righteous judgment, yielding up His spirit to the Father. Death, as the penalty of the law, death as the end of the life of nature, death as the power of Satan over man, was destroyed, and he that had the power of death was brought to nought. And now, as little claim or power as death has on Him, has it on those who are in Him, on those in whom the power of His life now works. ”He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is, the devil.”

“And might deliver all them who, through fear of death were all their lifetime subject to bondage.” The power of death and the devil has been so completely broken that there is now perfect deliverance from that fear of death which keeps so many in bondage. Under the Old Testament, life and immortality had not yet been fully brought to light. No wonder the older saints often lived and spoke as those subject to bondage. But how sad that the redeemed of Jesus Christ, His brethren, so often prove that they know but little of the reality and power of His deliverance, or of the song of joy: "Death is swallowed up in victory. Thanks be to God who giveth us the victory, through Jesus Christ our Lord."

My friend! art thou living in the full experience of this blessed truth? Because thou sharest in flesh and blood, Christ came and likewise partook of the same, that there might be perfect oneness between Him and thee. Livest thou in this oneness? By His death He destroyed the devil, that thou mightest be entirely freed from out of his power. Is thy life in this liberty? He delivers from the fear of death and the bondage it brings, changing it into the joy of the hope of glory. Is this joy thy portion? Let us believe that he, who is now crowned with glory and honour, is indeed able to make all a reality to us, so that, as those who are one with Him by the double bond of the birth from God, and the birth in flesh and blood, we may be His ransomed, His sanctified ones, His beloved brethren. He gave Himself to be wholly like us and for us—shall we not give ourselves to be wholly like Him and for Him?

Chapter Notes:

1. "Through death destroyed him that had the power of death." Death had its power from the taw. There was no way of conquering it but by fulfilling its claim. Through death He destroyed death. This is the way for us too. As l give myself up to death, as I give up the sinful life, and die to self in the power of Christ's death, the power of His deliverance will work in me.

2. Through death to life. This is the law of nature, as seen in every corn of wheat. This is the law of the life of Christ, as seen in His resurrection. This is the law of the life of faith, to be felt and experienced every day, as the power of the New Death which Christ died, and the New Life He lives, works in us.

3. The first chapter of this epistle revealed to us the divinity of Christ, as the foundation of the gospel, that we might know that all that He accomplished in His humanity has been effected in divine reality, and works in us in divine creative power.

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Chapter 18
Hebrews 2:16-18 — A HIGH PRIEST ABLE TO SUCCOR

¹⁶ For verily not of angels doth he take hold, but he taketh hold of the seed of Abraham. ¹⁷Wherefore it behooved him In all things to be made like unto his brethren, that he might be(become) a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. ¹⁸For In that he himself hath suffered being tempted, he is able to succour them that are tempted.” (Hebrews 2:14-16)

In the first chapter we saw the writer quoting text after text from the Old Testament, in order that he might bring us to the full apprehension of the truth and the meaning of our Lord's divinity. In this chapter we see him in the same way, time after time, reiterate the fact of our Lord's humanity, lest we should not fully realise all that it means. So it is here. He had just said, “Since the children were sharers of flesh and blood, He also Himself in like manner partook of the same.” (2:14) It is as if He feels the insufficiency of the words, and therefore once again repeats and confirms his statement: “For verily not of angels doth He take hold, but He taketh hold of the seed of Abraham.” Man may have been made lower than the angels, but this honour have they not, that He took hold of them—He taketh hold of the seed of Abraham.

And how doth He take hold? There is no way in which God can take hold of a creature other than by entering into him with His life and spirit, so imparting His own goodness and power, and bringing him into union with Himself. So did Jesus take hold of man. He entered into humanity and became one with it. And so he takes hold of individual souls by entering with each into personal union and fellowship.

“Wherefore”—being thus minded to take hold of man—“it behooved Him”—it was divinely right and proper, and, in the nature of things, an absolute necessity, as a consequence of His purpose—“ it behooved Him in all things to be made like unto His brethren.” The laying hold implied His identifying Himself with them, and this again was impossible without being made like them in all things. So only could He save them. It was indeed needful, that so He might become a merciful and a faithful High Priest in things pertaining to God, to make propitiation for the sins of the people.

Here we have, for the first time, the word High Priest—a word which is used in no other book of the New Testament of our Lord Jesus; in this Epistle, however, this its central thought. We shall see later (chapter 5) how inseparably His divine sonship and His priesthood are linked. Here we are taught that His real humanity is just as much essential to it. It is one of the remarkable things in the Epistle that it unfolds so wonderfully the value of the personal development in our Lord's life. It ever connects the person and the work as inseparable.

See it here: The work He had to do was to make propitiation for the sins of the people. Sin had incurred the wrath of God, and His love could not flow forth towards men till the sin had been covered, atoned for, taken away. In fulfillment of all that had been taught us in the Old Testament sacrifices, Christ came to do this. He put away sin by the sacrifice of Himself, and obtained everlasting redemption. Of this the Epistle will speak later on. What it here seeks to press, is that Christ became Man, not merely to die and atone, but that in doing this, He might be a faithful and merciful High Priest. His relation to us was to be a personal one. He must Himself minister to us the salvation He worked out. Everything would depend upon His winning our confidence, getting possession of our heart and love, and as a living Leader guiding us into the path to God. It is this which makes His human life on earth so precious to us. It proved Him faithful: we dare fully trust Him. It found Him merciful: we need not fear coming to Him. “Wherefore it behoved him in all things to be made like unto his brethren, that he might be a merciful and faithful high priest.”

For in that He Himself hath suffered being tempted, He is able to succour them that are tempted. The work of our High Priest does not only consist in His atonement, nor even in the advocacy and intercession which is the fruit of that atonement. But above all, as the result of all these, in that personal charge of our spiritual life which He takes, in that never-ceasing succour which He is able to give in every temptation. This is the greatest and most blessed part of His work in bringing us to God, that, as the Leader in the path of suffering and perfection, He inspires us with His own dispositions, and, by the mighty operation of His Spirit within us, gives us His help in every time of need. The one thing we need is, to know and trust Him fully. To know Him as High Priest who not only has opened a way to God for us to walk in, and not only in heaven prays for us, but who undertakes to keep us so in fellowship with Himself, and under the covering of His power, and in the experience of His full redemption, that temptation can never conquer us. His divinity secures to us His unfailing and never-ceasing presence. His humanity assures us of His sympathy and compassion. More ever-present and more mighty than the temptation, His unfailing love is always near to give the victory. He can and will do it. Our High Priest is a living, faithful helper: let us trust Him. Salvation is not a thing He gives us apart from Himself. Full salvation is nothing but Jesus Himself, most compassionately and most faithfully watching over us in daily life, most really and fully giving and living His life in us. The abiding, indwelling presence of Jesus, able to succour, is the true secret of the Christian life. Faith will lead us into the experience that Jesus is and does all that is said of Him.

Chapter Notes:

1. What a chapter! Jesus crowned with glory and honor. Our Leader, our Sanctifier, our Brother, made like to us, our merciful and faithful High Priest, tempted as we are, our helper in temptation. What a Savior!

2. No member of my body can be hurt without my feeling it and seeking to guard it. No temptation can touch me without Jesus feeling it at once, and giving succor. is not the one thing we need to know Him better, in faith to realize His ever-present nearness, and to count on His help?

3. The knowledge of Jesus that sufficed for conversion will not suffice for sanctification. For the growth of the spiritual life it is essential that we enter more deeply into the knowledge of all that Jesus is. Jesus is the bread of heaven, the food of our spiritual life; knowing Him better is the only way to feed upon Him.

4. Learn to regard every temptation as the blessed opportunity for trusting and realizing the succor of your ever-present High Priest.

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Chapter 19
Hebrews 3:1 — CONSIDER JESUS

”¹ Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus.” (Hebrews 3:1)

Consider Jesus! This is the central thought of the verse, and of the passage of which it is a part, as it is indeed of the whole Epistle. It is the one aim of the writer to persuade the Hebrews that, if they but knew aright the Lord Jesus as the faithful, compassionate, and almighty High Priest in heaven, they would find in Him all they needed for a life such as God would have them lead. Their life would be in harmony with their faith, in harmony with the life of Him whom their faith would apprehend. The words might have been taken as the title of my book: Consider Jesus! is indeed the keynote of the Epistle.

The word consider, from the root of the Latin word for star, originally meant to contemplate the stars. It suggests the idea of the astronomer, and the quiet, patient, persevering, concentrated gaze with which he seeks to discover all that can be possibly known of the stars which the object of his study are. And Jesus, who is God, who became man, and perfected our human nature in His wonderful life of suffering and obedience, and now dwells in heaven to communicate to us its life and blessedness —oh, what reason there is for saying, ”Consider Jesus”. Gaze upon Him, contemplate Him. For some increased knowledge of the stars what devotion, what enthusiasm, what sacrifices are often times witnessed. Oh, let the study and possession of the Son of God waken our devotion and our enthusiasm, that we may be able to tell men what beauty and what glory there is in Jesus.

“Holy brethren” ! Thus the Hebrews are now addressed. In the previous chapter the word brethren had been used twice. Christ is not ashamed to call them brethren. “It behooved Him in all things to be made like unto His brethren.” (2:17) The sacred name is now applied personally: Christ's brethren are brethren in Christ. And the heart of the writer warms to them personally, as he seeks to urge them to what with him is indeed the one aim of the Epistle— “Consider … Jesus.”

“Holy brethren”! The word “holy” had also been just used. “For He that sanctifieth (maketh holy) and they who are sanctified (made holy) are all of one. For which cause He is not ashamed to call them brethren.” (2:11) We saw how holiness is the common mark of Christ and His people: their bond of union, and the great object they both aim at. One of the great mysteries the Epistle is to reveal to us is that our great High Priest has opened the way for us into the Most Holy Place or the Holiest of All. In Hebrew it is the Holiness of Holinesses. There we have boldness of access, there we are to have our dwelling encircled by the holiness of God. We must know that we are holy in Christ; this will give us courage to enter into the Holiness of Holinesses, to have God's holiness take complete possession, and fill our whole being. It is Jesus who makes holy: it is we who are to be made holy: what more natural than that the thoughts should be coupled together: “Holy brethren … consider … Jesus.”

”Holy brethren! partakers of a heavenly calling, consider … Jesus”! What is elsewhere spoken of as a holy calling is here named a heavenly calling. That does not only mean a calling from heaven, or a calling to the heaven, whence the call proceeds. No, there is much more in it. Heaven is not only a place, but a state, a mode of existence, the life in which the presence of God is revealed and experienced in its unhindered power. And the heavenly calling is that in which the power of the heavenly life works to make our life heavenly. When Jesus was upon earth the kingdom of heaven was nigh at hand; after He had ascended and received the kingdom from the Father, the kingdom of heaven came to this earth in power, through the descent of the Holy Spirit. Christians, at Pentecost, were people who by the new birth entered into the heavenly kingdom or state of life. And the kingdom entered into them. And they were “partakers of a heavenly calling”, because the spirit and the life and the power of heaven was within them.

It is to such men the invitation comes. Holy brethren! partakers of the heavenly calling! consider Jesus! If you would know what it is to be holy and to live holy, consider Jesus who makes holy! lf you would know the privileges and powers that belong to you as partakers of a heavenly calling, consider Jesus! He is God, the King of heaven! He is Man who has ascended to heaven as your Priest and Saviour, has opened it for you, and can communicate its life and blessedness. Oh, consider Jesus! set your heart on Him; He will make you holy and heavenly.

There is more than one of my readers who mourns that he knows so little what it is to live a holy and a heavenly life. Listen, God's word speaks to you—Holy brethren, partakers of a heavenly calling! consider Jesus! This is your weakness: you have looked at yourself and your own strength; you have not studied Jesus! This will be your cure: each day, each hour, consider Jesus, and in Him you will find all the holiness and the heavenliness you need.

Chapter Notes:

1. In the latter part of the Epistle all the glory of Jesus as He entered heaven, and opened it for us, as He became a minister of the heavenly sanctuary, and leads us to dwell in the Father's presence, will be opened to us. But let us even now, from the commencement, hold fast the truth that the knowledge of Jesus seated in heaven is the power of the heavenly calling and the heavenly life.

2. Do not think that you know all that can be told about Jesus. Believe that there are wonders of heavenly joy to be revealed to you if you know Him better: His divine nearness and oneness with you, His ever-present indwelling to succor and lead you, His power to bring you into the Holiest of All, into the Father's presence and love, and to keep you there, will be revealed.

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Chapter 20
Hebrews 3:1-6 — CHRIST AND MOSES

”¹ Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus. ²Who was faithful to him that appointed him, as also was Moses in all his house. ³For 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 one; but he that built all things is God. ⁵And Moses indeed was faithful in all his house, for a testimony of those things which were afterward to be spoken: ⁶ But Christ as a Son, over his house; whose house are we, If we hold fast our boldness and the glorying of our hope firm unto the end.” (Hebrews 3:1-6)

The writer had just spoken (Hebrews 2:17) of Christ as a merciful and faithful High Priest. Later (Hebrews 4:14-5:7), he will speak again of Him as merciful. Here he wishes first to set before us His faithfulness. To this end he compares Him to Moses, of whom God Himself had spoken: "My servant Moses, who is faithful in all My house" (Numbers 12:7). But he goes on at the same time to prove that Christ the Son is more than Moses the servant. We have seen that Christ is more than the angels through whom the law was given; we shall yet see that He is more than Aaron, through whom the law was ministered; He is more than Moses too, the mediator of the law, the servant in the house of God. In every aspect the New Testament has more glory than the Old.

Moses and Aaron together represented God in Israel; the one as apostle or messenger, the other as high priest. In the person of Jesus the two offices are united. As High Priest He is merciful as Aaron; as Apostle of our profession He is faithful as Moses. Moses was the great apostle or messenger of God, the Old Testament type of Christ as prophet. He had access to God, and brought the word of God to the people. Christ is the great Apostle or Prophet of the New Covenant. He ever spake of Himself as the one whom the Father had sent; in Him, the Son, God speaks to us. As Apostle He is God's Representative with us, making God known to us; as High Priest, our Representative with God, bringing us into His presence. As High Priest He stands linked to us by His mercy and compassion, as He now, having died for us, helps us in our temptation and weakness; as Apostle He pleads for God with us, and proves Himself entirely faithful to Him. We need to consider Christ Jesus, not only as a High Priest in His mercy, but as the Apostle of our profession who was faithful to Him that appointed Him, as also was Moses in all his house. Faithfulness is trustworthiness. As we see Jesus faithful to Him who appointed Him, our faith and trust will rise into perfect and joyful assurance that He will indeed most faithfully fulfill all God's promises in us, that in us too He will be faithful as a Son over His own house. Nothing gives such strength to faith as resting on the faithfulness of Jesus. The glory of Jesus is the glory of Christianity; is the strength and glory of the Christian life.

Moses was in every respect a type of Christ. In what he suffered from his very brethren; in his rejection by his brethren; in his zeal and his sacrifice of all for God; in his willingness to die for his people; in his fellowship with God; we see the marks of an apostle, as they were to be perfectly revealed in Christ Jesus. And yet it was all only a shadow and a prophecy, a testimony of things to come.

“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. For every house is builded by some one; but He that built all things is God. And Moses verily was faithful in all his house as a servant, for a testimony of those things which were afterwards to be spoken; but Christ, as a Son over His house.”

Moses was himself but a part of the house: Jesus Christ is the Builder. Moses was a servant in the house; Jesus was a Son over His own house.

”Whose house are we.” The true house, the true dwelling of God, is His people. In Christ we are builded together for a habitation of God in the Spirit. Of the Church, as His body, of the individual soul, Christ says: "We will come and make our abode with him” (John 14:23). It is the characteristic of spiritual things that each part is also a living whole. Collectively and individually we are Christ's house: he that would know the faithfulness of Christ in His house, must yield himself to be His house, must allow Christ as Son over His house to be Master, to have the keys alone, to hold undisturbed possession and rule.

”Whose house are we.” Later on we shall see how the great work of Christ, as the great High Priest over the house of God, is to open the way into the holiest of God's dwelling, His living, loving presence. The word we have here to-day tells us beforehand that the Holiest is not only with God, and that we must enter into it; it is also with us, and God will come in to us too. God's heart is our habitation; our heart is God's habitation. When Jesus spake, "Abide in me, and I in you” (John 15:4), He taught us that mutual relationship. The more my heart goes out to Jesus and lives in Him, the more He comes to live in me.

”Whose house are we.” Would you have the full experience of all that means and brings? Holy brethren, partakers of the heavenly calling, consider Jesus, who is faithful to Him that appointed Him, as a Son over His house. Yield yourself to Him as His house, and trust His faithfulness to do His work. And, remember, as the Epistle teaches us the spiritual meaning of the external symbols of the Old Testament, that we must not seek their fulfillment again in other external things, however much we conceive of them as infinitely higher and greater, but in that inward spiritual experience which comes when Jesus dwells in us as His house. It is as the Indwelling Saviour that He does His work, whether it be Prophet, Priest, or King. “Whose house are we.”

Chapter Notes:

1. ”Faithful to Him that appointed Him.” This is the spirit of God's house, the mark of being of His household. It was so with Moses the servant. It was so with Christ the Son. It must be so through the whole household. Be it so with us: may we be faithful to God.

2.” Whose house are we.” Not like a house of stone and wood, in which the indweller has no living connection with it. No, Christ dwells in us as a life within a life, inspiring us with His own temper and disposition. Our moral and spiritual being, our power of willing and living and acting—within these He comes and dwells in us a divine, hidden, but mighty power and operation.

3. ”Faithful … as a Son over His house.” But He must be Master in His own house. Not only an honored guest, while thou hast the keys and the care. So it is with many Christians, and so it should not be. No, give Him the keys: give Him entire control over the whole being: as Son over His house. He will blessedly prove how faithful He is to God and to thee.

4. Consider well the faithfulness of Christ: this will work in thee the fullness of faith.