To The Hebrews

by S. J. HILL | Category: To The Hebrews | Sept 1933

Chapter 3. addresses those to whom the letter is sent, as "Holy brethren, partakers of a heavenly calling" (verse 1). As the writer proceeds it is evident that he has before his mind the children of Israel who had been brought out of Egypt, and he views them as an illustration. They were a sanctified people, as being separated to God, but theirs was an earthly calling-ours, a heavenly. They had an apostle-Moses, and a high priest-Aaron; but the two offices are now filled by One, even our Lord Jesus Christ. Moses was God's messenger or apostle, to Israel, bringing to them God's word as obligatory, demanding their obedience; but Aaron was one who represented the people before God. and by him they were maintained as God's people. The Lord Jesus came forth as God's Apostle and fulfilled His will concerning us and now as High Priest He has gone in on our behalf; even as we sometimes sing-

On His heart our names are graven,

On His shoulders we are borne.

Now if we go back to the illustration, even the children of Israel, we find that they having been sheltered by the blood of the lamb in Egypt, are brought out of Egypt through the water of the Red Sea. This latter, while it may be viewed as an illustration of the death and resurrection of Christ, ought also to find an answer in our day in baptism. They were baptized unto Moses in the cloud and in the sea, and in so being baptized they were brought under obligation to obey him. It is clear that all who are now the subjects of the grace of God, are contemplated as being the subjects of His government. All in this day who accept the gospel are contemplated as being baptized, and thus accepting His voice, which involves obedience to His will. Further let it be said that whereas Genesis deals with individuals, Exodus deals with a people. This latter is greater than the former, and relatively less simple because, whereas few conditions apply to the individual life in Genesis, many more are necessary in the governing and ordering of a people together for God as seen in Exodus. So that people who had been delivered not only in Egypt, but

out of Egypt, are speedily brought to a halt and the will of God relative to their together-life is set before them.

It was in reference to such a people that Moses was apostle and Aaron was high priest, and they were under obligation to obey Moses, as well as being represented before God by Aaron.

The same principles apply to this dispensation. The gospel finds us in the world and saves us there. Then we respond to the will of God as disciples, and are baptized. Then we are (or should be) added together in assembly of God, there to observe all things whatsoever the Lord has commanded.

It is to such a people the word comes "Holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus." We may perchance exclaim, what about those not so discipled, baptized, and gathered? What the grace of God can do and may do, we may not limit; that however is no concern of ours. The truth is plain as to God's will, and that, as He brings it before us we should do.

Moses and Aaron were associated with God's people Israel and a material building was erected in their midst, where the various sacrifices were offered, and so on. With this in view the writer in Hebrews 3. says that whereas Moses was faithful in God's house as a servant, Christ is now over God's house as a Son; and then is added, "Whose house are we if we hold fast ... unto the end." Now many would avoid such a word as this, or if referring to it would apply it to mere empty professors, or would seek to show that continuance in doing God's will was a condition of eternal life ; but such reasoning is not in keeping with the general purpose of this Epistle; which applies to the people of God in the present day and has in view Israel in their day. Israel lamentably failed ; the generation which came out of Egypt, and who sang God's praises, failed to enter into God's rest through unbelief (see Numbers 14.), and their carcases were strewn along in the wilderness; and in view thereof the Hebrews are exhorted to take heed lest there should be in them an evil heart of unbelief in falling away from the living God.

We, in this day, should be in a position analogous to that of Israel in that day. We should be God's house, and as we are gathered together in Assembly we should offer up spiritual sacrifices proper to God's house, but it is sadly possible for us to fail, and if there be persistent unbelief and self-will we also shall be cast aside.

Almost immediately after the reference to the Apostle and High Priest at the beginning of chapter 3., the writer limits himself to a consideration of the former-the Apostle, reserving the High Priest for later consideration. This is important, for the ear comes before the mouth. The Apostle, as speaking on God's behalf demands our ear, and then if that is gained, our mouths may be employed, and we may reach God's ear through the Priest. So the important word is, "To-day if ye shall hear His voice " (verse 15).

Chapter 4. continues the subject and shows that the appeal to the ear applies to us, as it did to them. In Israel, the generation that came up from Egypt failed to enter into the land which is viewed as the particular object or rest God had in view in that day. The entering into God's rest suggests oneness of mind with Him-an appreciation of His purpose. God has different messages for different times ; one generation fails to hearken and they are set aside, but God gives a later generation a chance, so while those who came out of Egypt failed to enter in, yet their children, taught, we suggest, by their fathers' experience, did believe and entered in. If we trace out the history of that people we find the same thing in principle again and again; so in David's day (see chapter 4. 7), "He again defineth a certain day, saying in David, after so long a time

To-day if ye shall hear His voice, harden not your hearts." And under certain godly kings, such as Hezekiah and Josiah, God granted a revival because then to some extent He gained the ear of that generation, and particularly is this seen in the day of the remnant who came up with Zerubbabel from Babylon, "even all whose spirit God had stirred to go up to build the house of the Lord."

We suggest that in our dispensation there have been similar times when God has spoken and when His voice has been heard by a few. So at the time of the Reformation, when the outstanding subject was justification by faith ; later, when the inconsistency of a national church was appreciated and some came out from the establishment and pursued a purer course. Again, in our day, the needs be of a positive stand according to the Scriptures as to the Assembly of God; demanding Discipleship, Baptism, Adding, and an observance of all God's will as to His house, this call has been heard, "after so long a time ... To-day if ye shall hear His voice."

We may remark on chapter 4. 2, that many fail to apprehend the application of this word to believers, and so fail of the blessing. The "good tidings" referred to, had originally a reference to Canaan and the report of the good land brought to Israel by the spies, and which they would not accept. We also as God's people have had good tidings given to us, not of deliverance from the world's doom, but of entering into God's rest, which may be our portion here and now by faith, "Let us therefore give diligence to enter into that rest" (verse 11), and to that end let us allow the Word of God to have its due influence over us. The Word of God (verse 2), is as it were God's apostle now, as speaking on behalf of the Lord Jesus by the Holy Spirit, and if we let it have its due effect then may we know the comfort of the High Priestly service, and the throne of grace (verses 14-16).

Observe the workings of that "Word of God." It is living and powerful, and sharper than any two-edged sword, because it is used by the living Holy Spirit. It distinguishes between that which is emotional, and spiritual, though the two should go together (we fear that in much so-called worship there is much of the emotional and little of the spiritual). Then, it divides between the joints and marrow; that which represents the activities, and that which speaks of the power, though again we say the two should go together in our service; and it discerns between the thoughts and intents of the heart-between the more superficial thing which (perchance with a measure of honesty) we entertain, and the intent-the deeply seated desire which we cherish. Yea, by such spiritual ministry of the Word all things are naked and laid bare before the eyes of Him with whom we have to do, and we are brought to our knees to acknowledge the righteousness of His judgement.

But if so, if we let the Word of God judge us then we can know the services of our Aaron-Jesus, the Son of God; a

Great High Priest. In Him we have One who is no mere office-bearer, but One who has had practical experience of the force of temptation and that to the extreme, but in Him there was no yielding (nor could there be), no falling short of God's will, no sin. He is there, living before God, thus there is a throne of grace. There He is available, and is ready to dispense mercy to us and help in time of need; but let us not deceive ourselves, the throne of grace is available to those who bow to the Word of God-we can only count on God's ear, as we give Him our ear. We have no wish to press this point unduly, for we are assured that there may be great failure and but a very feeble and halting return to the Word, but God is longsuffering and merciful, and is observant of any sincere movement of our spirit towards Himself.

We think we may say that had Israel in the wilderness heeded Moses the apostle more, they might then have benefitted more by Aaron's ministry; and conversely, had they come to God's house and accepted Aaron's ministry, then they would have had greater relish for God's Word through Moses.

We are thankful to observe that oftentimes when things generally are out of joint, and when the order of approach to God in His house is not possible to observe, then God condescends to come down into the abnormal circumstances of godly souls who fear Him, and He grants them very blessed revelations of His will and answers their prayers. We think of such a one as a Daniel in Babylon, cut off from God's house and all its associations. The great multitude of the captivity are conforming to the ways of the Gentile world around, but he and his faithful associates determine in their hearts that they will not defile themselves (Daniel 1. 8). God honours their faith, and although they cannot go up to Jerusalem, (we may say) God comes down to them. For them a mercy seat is provided, and their prayers are heard. But let no one therefore conclude that Babylon is God's place; and so as we look around on Christendom let us not conclude that that is God's house. A day came "after so long a time," when those whose spirits God had raised went up to the place "of

the Name."

S. J. HILL | Sept 1933
To The Hebrews