Hebrews

The important nature of the epistle to the Hebrews demands that we should examine it with peculiar care. It has its own very distinct place. It is not the presentation of christian position in itself, viewed as the fruit of sovereign grace, and of the work and the resurrection of Christ, or as the result of the union of Christians with Christ, the members of the body with the Head — a union which gives them the enjoyment of every privilege in Him. It is an epistle in which one who has apprehended indeed the whole scope of Christianity, considered as placing the Christian in Christ before God, whether individually or as a member of the body, looks nevertheless at the Lord from here below; and presents His Person and His offices as between us and God in heaven, while we are in feebleness on earth, for the purpose of detaching us (as walking on earth) from all that would attach us in a religious way to the earth; even when — as was the case among the Jews — the bond had been ordained by God Himself.

This epistle shows us Christ in heaven, and consequently that our religious bonds with God are heavenly, although we are not yet personally in heaven ourselves nor viewed as united to Christ there. Every bond with the earth is broken, even while we are walking on the earth.

These instructions naturally are given in an epistle addressed to the Jews, because their religious relationships had been earthly, and at the same time solemnly appointed by God Himself. The heathen, as to their religions, had no formal relationships except with demons.

In the case of the Jews this rupture with the earth was in its nature so much the more solemn, the more absolute and conclusive, from the relationship having been divine. This relationship was to be fully acknowledged and entirely abandoned, not here because the believer is dead and risen again in Christ, but because Christ in heaven takes the place of all earthly figures and ordinances. God Himself, who had instituted the ordinances of the law, now established other bonds, different indeed in character; but it was still the same God.

This fact gives occasion for His relationships with Israel being resumed by Him hereafter when the nation shall be, re-established and in the enjoyment of the promises. Not that this epistle views them as actually on that ground; on the contrary it insists on what is heavenly, and walking by faith as Abraham and others who had not the promises, but it lays down principles which can apply to that position, and in one or two passages it leaves (and ought to leave) a place for this ultimate blessing of the nation. The epistle to the Romans, in the direct instruction which it furnishes, cannot leave this place for the blessings proper to the Jewish people. In its point of view all are alike sinners, and all in Christ are justified together before God in heaven. Still less in the epistle to the Ephesians, with the object which it has in view, could there be room for speaking of the future blessing of God's people on the earth. It only contemplates Christians as united to their heavenly Head, as His body; or as the habitation of God on earth by the Holy Ghost. The epistle to the Romans, in the passage that shows the compatibility of this salvation (which, because it was of God, was for all without distinction) with the faithfulness of God to His promises made to the nation, touches the chord of which we speak even more distinctly than the epistle to the Hebrews; and shows us that Israel will — although in a different way from before — resume their place in the line peculiar to their heirs of promise; a place which, through their sin, was partially left vacant for a time to allow the bringing in of the Gentiles on the principle of faith into this blessed succession. We find this in Romans 11. But the object in both epistles is to separate the faithful entirely from earth, and to bring them into relationship religiously with heaven; the one (that to the Romans) as regards their personal presentation to God by means of forgiveness and divine righteousness; the other, with respect to the means that God has established, in order that the believer, in his walk here below, may find his present relationships with heaven maintained and his daily connection with God preserved in its integrity.

I have said preserved, because this is the subject of the epistle;* but it must be added, that these relationships are established on this ground by divine revelations, which communicate the will of God and the conditions under which He is pleased to connect Himself with His people.
{* It will be found, I think, that in Hebrews the exercise of the heavenly priesthood is not applied to the case of a fall into sin. It is for mercy and grace to help in time of need. Its subject is access to God, having the High Priest on high; and this we always have. The conscience is always perfect (Heb. 9 and Heb. 10) as to imputation and thus going to God. In 1 John, where communion is spoken of, which is interrupted by sin, we have an advocate with the Father if any man sin — this also founded on perfect righteousness and propitiation in Him. The priesthood of Christ reconciles a perfect heavenly standing with God, with a weak condition on earth ever liable to failure — gives comfort and dependence in the path through the desert.

We should also remark, that in the epistle to the Hebrews, although the relationship of the people with God is established on a new ground, being founded on the heavenly position of the Mediator, they are considered as already existing. God treats with a people already known to Him. He addresses persons in relationship with Himself, and who for a long period have held the position of a people whom God had taken out from the world unto Himself. It is not, as in Romans, sinners without law or transgressors of the law, between whom there is no difference, because all have alike come entirely short of the glory of God, all alike are the children of wrath, or, as in Ephesians, an entirely new creation unknown before. They were in need of some better thing; but those here addressed were in that need because they were in relationship with God, and the condition of their relationship with Him brought nothing to perfection. That which they possessed was in fact nothing but signs and figures; still, the people were, I again say, a people in relationship with God. Many of them might refuse the new method of blessing and grace, and consequently would be lost; but the link between the people and God is accounted to subsist: only that, Messiah having been revealed, a place among that people could not be had but in the recognition of Messiah.

It is very important for the understanding of this epistle to apprehend this point, namely, that it is addressed to Hebrews on the ground of a relationship which still existed,* although it only retained its force in so far as they acknowledged the Messiah, who was its corner-stone. Hence the first words connect their present state with previous revelations, instead of breaking off all connection and introducing a new thing as yet unrevealed.
{* He sanctifies the people with His own blood. They count the blood of the covenant wherewith they were sanctified an unholy thing. There is no inward sanctifying operation of the Spirit spoken of in Hebrews, though there are exhortations to the pursuit of holiness.}

Some remarks on the form of the epistle will help us to understand it better.

It does not contain the name of its author. The reason of this is touching and remarkable. It is that the Lord Himself, according to this epistle, was the Apostle of Israel. The apostles whom He sent were only employed to confirm His words by transmitting them to others, God Himself confirming their testimony by miraculous gifts. This also makes us understand that, although as Priest the Lord is in heaven for the exercise of His priesthood there, and in order to establish on new ground the relationship of the people with God, yet the communications of God with His people by means of the Messiah had begun when Jesus was on earth living in their midst. Consequently the character of their relationship was not union with Him in heaven; it was relationship with God on the ground of divine communications and of the service of a Mediator with God.

Moreover this epistle is a discourse, a treatise, rather than a letter addressed in the exercise of apostolic functions to saints with whom the writer was personally in connection. The author takes the place of a teacher rather than of an apostle. He speaks doubtless from the height of the heavenly calling, but in connection with the actual position of the Jewish people; nevertheless, it was for the purpose of making believers at length understand that they must abandon that position.

The time for judgment on the nation was drawing near; and with regard to this the destruction of Jerusalem had great significance, because it definitely broke off all outward relationship between God and the Jewish people. There was no longer an altar or sacrifice, priest or sanctuary. Every link was then broken by judgment, and remains broken until it shall be formed again under the new covenant according to grace.

Further, it will be found that there is more contrast than comparison. The veil is compared, but then, closing the entrance to the sanctuary, now, a new and living way into it; a sacrifice, but then repeated, so as to say sins were still there, now once for all so that there is no remembrance of sins; and so of every important particular.

The author of this epistle (Paul, I doubt not, but this is of little importance) employed other motives than that of the approaching judgment to induce the believing Jews to abandon their Judaic relationships. It is this last step however which he engages them to take; and the judgment was at hand. Until now they had linked Christianity with Judaism; there had been thousands of Christians who were very zealous for the law. But God was about to destroy that system altogether — already in fact judged by the Jews' rejection of Christ, and by their resistance to the testimony of the Holy Ghost. Our epistle engages believers to come forth entirely from that system and to bear the Lord's reproach, setting before them a new foundation for their relationship with God in a High Priest who is in the heavens. At the same time it links all that it says with the testimony of God by the prophets through the intermedium of Christ, the Son of God, speaking during His life on earth, though now speaking from heaven.

Thus the new position is plainly set forth, but continuity with the former is also established; and we have a glimpse, by means of the new covenant, of continuity also with that which is to come — a thread by which another state of things, the millennial state, is connected with the whole of God's dealings with the nation, although that which is taught and developed in the epistle is the position of believers (of the people), formed by the revelation of a heavenly Christ on whom depended all their connection with God. They were to come forth from the camp; but it was because Jesus, in order to sanctify the people with His own blood, suffered without the gate. For here there is no continuing city: we seek one that is to come. The writer places himself among the remnant of the people as one of them. He teaches with the full light of the Holy Ghost, but not those to whom he had been sent as an apostle, with the apostolic authority which such a mission would have given him over them. It will be understood that in saying this we speak of the relationship of the writer, not of the inspiration of the writing.

While developing the sympathies of Christ and His sufferings, in order to show that He is able to compassionate the suffering and the tried, the epistle does not bring forward His humiliation nor the reproach of the cross, till quite at the end when — His glory having been set forth — the author engages the Jew to follow Him and to share His reproach.

The glory of the Messiah's Person, His sympathies, His heavenly glory, are made prominent in order to strengthen the faltering faith of the Jewish Christians, and to fortify them in their christian position, that they might view the latter in its true character; and that they themselves, being connected with heaven and established in their heavenly calling, might learn to bear the cross and to separate themselves from the religion of the flesh, and not draw back to a Judaism just ready to pass away.

We must look then in this epistle for the character of relationships with God, formed upon the revelation of the Messiah in the position which He had taken on high, and not for the doctrine of a new nature; approach to God in the holiest, impossible in Judaism, but no revelation of the Father, nor union with Christ on high.

He is speaking to persons who were familiar with the privileges of the fathers.

God had spoken to the fathers by the prophets at different times and in different ways; and now, at the end of those days, that is to say, at the end of the days of the Israelite dispensation, in which the law ought to have been in vigour; at the end of the times during which God maintained relationship with Israel (sustaining them with a disobedient people by means of the prophets) — at the end then of those days God had spoken in the Person of the Son. There is no breach to begin a wholly new system. The God who had spoken before by the prophets now went on to speak in Christ.

It was not only by inspiring holy men (as He had done before), that they might recall Israel to the law and announce the coming of the Messiah. Himself had spoken as the Son — in [His] Son. We see at once that the writer connects the revelation made by Jesus* of the thoughts of God, with the former words addressed to Israel by the prophets. God has spoken, he says, identifying himself with His people, to us, as He spake to our fathers by the prophets.
{* We shall see that, while showing at the outset that the Subject of his discourse had seated Himself at the right hand of God, he speaks also of the communications of the Lord when on earth. But even here it is in contrast with Moses and the angels, as far more excellent. All has in view the deliverance of the believing Jews from Judaism.}

The Messiah had spoken, the Son of whom the scriptures had already testified. This gives occasion to lay open, according to the scriptures, the glory of this Messiah, of Jesus, with regard to His Person, and to the position He has taken.

And here we must always remember, that it is the Messiah of whom he is speaking — He who once spoke on the earth. He declares indeed His divine glory; but it is the glory of Him who has spoken which he declares, the glory of that Son who had appeared according to the promises made to Israel.

This glory is twofold, and in connection with the twofold office of Christ. It is the divine glory of the Person of the Messiah, the Son of God. The solemn authority of His word is connected with this glory. And then there is the glory with which His humanity is invested according to the counsels of God — the glory of the Son of man; a glory connected with His sufferings during His sojourn here below, which fitted Him for the exercise of a priesthood both merciful and intelligent with regard to the necessities and the trials of His people.

These two chapters are the foundation of all the doctrine of the epistle. In chapter 1 we find the divine glory of the Messiah's Person; in Hebrews 2:1-4 (which continues the subject), the authority of His word; and from 5-18 His glorious humanity. As Man, all things are put in subjection under Him; nevertheless, before being glorified, He took part in all the sufferings and in all the temptations to which the saints, whose nature He had assumed, are subjected. With this glory His priesthood is connected: He is able to succour them that are tempted, in that He Himself has suffered being tempted. Thus He is the Apostle and the High Priest of the "called" people.

To this twofold glory is joined an accessory glory: He is Head, as Son, over God's house, possessing this authority as the One who created all things, even as Moses had authority as a servant in the house of God on earth. Now the believers, whom the inspired writer was addressing, were this house, if at least they held fast their confession of His name unto the end. For the danger of the Hebrew converts was that of losing their confidence, because there was nothing before their eyes as the fulfilment of the promises. Consequently exhortations follow (Heb. 3:7 to Heb. 4: 13) which refer to the voice of the Lord, as carrying the word of God into the midst of the people, in order that they might not harden their hearts.

From Hebrews 4:14 the subject of the priesthood is treated, leading to the value of the sacrifice of Christ, but introducing also the two covenants in passing, and insisting on the change of the law necessarily consequent upon the change of priesthood. Then comes the value of the sacrifice very fully in contrast with the figures that accompanied the old; and on which, and on the blood which was shed in them, the covenant itself was founded. This instruction on the priesthood continues to the end of Hebrews 10: 18. The exhortations founded thereon introduce the principle of the endurance of faith, which leads to Hebrews 11, in which the cloud of witnesses is reviewed, crowning them with the example of Christ Himself, who completed the whole career of faith in spite of every obstacle, and who shows us where this painful but glorious path terminates (Heb. 12:2).

From Hebrews 12:3 he enters more closely into the trials found in the path of faith, and gives the most solemn warning with regard to the danger of those who draw back, and the most precious encouragements to those who persevere in it, setting forth the relationship into which we are brought by grace: and finally in Hebrews 13 he exhorts the faithful Hebrews on several points of detail, and in particular on that of unreservedly taking the christian position under the cross, laying stress on the fact that Christians alone had the true worship of God, and that they who chose to persevere in Judaism had no right to take part in it. In a word, he would have them to separate themselves definitely from a Judaism which was already judged, and to lay hold of the heavenly calling, bearing the cross here below. It was now a heavenly calling, and the path a path of faith.

Such is the summary of our epistle. We return now to the study of its chapters in detail.