NO XXIV.

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 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, 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. 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

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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 to be 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, 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 shews 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 the heirs of promise: a place which, through their sin, was 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 xi. 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 divine righteousness; the other, with respect to the means which 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, or restored, if interrupted through his negligence.

I have said, preserved; because this is indeed the principal 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.

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. 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 conditions 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.

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. 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 that 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 rather a discourse, a treatise, than a letter addressed, in the exercise of apostolic functions, to saints with whom the writer was personally in connection. The author takes rather the place of a teacher 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 definitively_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.

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 inter-medium 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 Jews 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