18 December

Bible in 365 Days                           

Hebrews 1-6

 

Hebrews 1

The first words of this epistle plunge to the heart of the subject. Two truths are revealed: the first, God; the second, that God has revealed Himself. Two periods of revelation are referred to, that "of old time," and that "at the end of these days." These periods are contrasted. The first was characterized by diversity. The new is characterized by unity. The whole argument is to show the superiority of the speech that has come through the Son.

His glories are set forth in a sevenfold description. He is "Heir of all things," Creator of the ages, Effulgence of the glory of God, "the very Image of His Substance," the Upholder of all things, the Purifier of sins, joint Ruler with "the Majesty on high."

His superiority to all that had preceded Him is first shown with reference to angels. The argument occupies this and most of the next chapter. The subject is introduced by seven quotations from the Old Testament in which His relationship to God as Son, His superiority in the matter of the divine service, and His sharing of the divine throne, are set forth. The majority of the quotations are from the Psalms.

 

Hebrews 2

Here we have the first of a series of warnings uttered in connection with the arguments. If the ministrations of angels had been of so steadfast a character, how much more the speech of the Son. The danger against which this section utters its warning is drifting away from this final speech. The inevitable answer to the question, "How shall we escape?" is that seeing that the Son has made the way of deliverance for those who have broken the law administered by angels, there is no hope of escape for those who refuse to hear and obey Him.

Continuing the argument concerning the superiority of the Son to the angels, the writer declares that for a period the Son had been made lower than the angels. Through this humiliation, and the victory wrought therein, He passed back to the place of sovereignty, into which He brings man, to whose level He had passed in becoming lower than the angels. Thus He is seen occupying the position of authority as the result of that descent wherein He took human form. Three quotations are given which prove His identification with men, even to the point of calling them brethren. Thus He has taken His seat at the right hand of the Majesty on high, resuming His original position of supremacy, with the added right accruing from His humiliation and victory. He had passed angels in His great descent. He had passed them again in His glorious ascent. Thus the superiority of the Son to the angels is supremely established.

 

Hebrews 3

The argument now passed to the second claim of superiority, that over all human leaders. He is first seen as superior to Moses and Joshua. He is "the Apostle" completely fulfilling the function represented by the work of these two; He is also 'High Priest," thus realizing everything suggested in the position of Aaron.

The position of Moses was that of a servant in the house of God. His faithfulness was shown in that he made all things according to the pattern. The spiritual house of God consists of the "holy brethren" and the "partakers" of the divine calling, and over them Christ is the Head.

Then follows a second solemn exhortation and warning. The readers are reminded by another quotation from their Scriptures of what had happened in the wilderness. The heart was hardened by unbelief, and therefore they were shut out from rest. In view of this example these readers are warned against the peril of being "hardened by the deceitfulness of sin."

The argument of warning returned to the first illustration, and shows how many who came out of Egypt never entered the promised land. This was because they had sinned. The sin is described as disobedience, the disobedience of unbelief. If, then, because of unbelief in the servant Moses, men were excluded from rest, how much more will that be so in the case of those who are disobedient to the Son.

 

Hebrews 4

The picture of the whole generation who perished in the wilderness is brought to mind, and the question is, What did they lack, and why did they perish? They did not lack the message of "good tidings." It was preached to them. They did not fail to hear the message. The reason was that "the word of hearing did not profit them, because it was not united by faith with them that heard." Where faith is lacking, the provisions of God are unavailing.

Nevertheless, the purpose of God abides, and seeing that some have failed, the offer is repeated, this time by the superior speech of the Son. Therefore the urgent appeal in the first verse.

Closely in connection, the writer deals with the superiority of the Son over Joshua. He completed that in human leadership in which Moses failed. He led the people in. Nevertheless they did not enter into rest.

The declaration unquestionably concerns the Son. "He that is entered into His rest hath Himself also rested from His works, as God did from His."

The writer then turned to the question of the superiority of Christ as Priest. Christ is revealed as One who has passed through the heavens, and now is seated at the right hand of the Majesty on high. On the basis of that believers are urged to hold fast their confession. The Son, as Priest, is "touched with the feeling of our infirmities." The second appeal, therefore, is, "Let us draw near with boldness." The boldness referred to is confidence in the understanding and tenderness and ability of the enthroned Priest.

 

Hebrews 5

The writer proceeded with the same argument as he instituted a contrast. The two essential qualifications of a priest are capacity for sympathy, and the vocation of God. These are perfectly fulfilled in Christ, who is appointed by God to Priesthood after the order of Melchisedek. His sympathy is demonstrated by the declarations concerning Him that through "prayers," "supplications," "strong crying," "tears," He entered into all human experiences, and learned obedience through the things which He suffered. It should be noted that this does not mean that He learned to be obedient, but that He entered into the experience of obedience. Through this process He became "the Author of eternal salvation."

Having thus introduced the great subject, the writer declared his sense of the difficulty he experienced in dealing with it, because his readers were dull of hearing, having to be taught when they should be teaching, having to be fed with milk when they should be receiving solid food.

 

Hebrews 6

This chapter consists of the third appeal and warning. The appeal is that they should leave the first principles and press on to perfection. The things referred to were Jewish, and all have spiritual fulfilment in Christ. Then there occurs the solemn and indeed an awe-inspiring warning.

Much controversy has waged around these verses. There can be no doubt that those described are such as have been brought into living relationship with Christ. Of no unregenerate persons can it be said that they were "enlightened," "tasted of the heavenly gift," "tasted the good word of God, and the powers of the age to come." No person can be a partaker of the Holy Spirit save through faith in Jesus Christ, and all such are born again, and are members of Christ.

The peril described is not stumbling, but falling away, that is, final and positive apostasy. The danger is deliberate, ultimate rejection of Christ.

The supreme illustration of the persistence of faith in the Old Testament is Abraham's. His encouragement was God's oath. Ours is that selfsame oath, ratified in the Person of the High Priest who has entered into .the Holy Place as our Representative.