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April 1931
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Studies in the Epistle to the Hebrews Introduction B y J ohn C. P age (Los Angeles, Calif.)
This series of studies in the Epistle to the Hebrews is intended to be a companion to the Studies in the Epistle to the Romans, now in booh form. The purpose of these studies is to indicate the main lines of truth running through this' epistle and to show their application to life. They should be read with constant reference to the Bible text. Apart from this, much of their possible usefulness will be lost. The citation of chapter and verse, as used in Bible conference and classroom work, has been retained, to gether with some necessary repetition for the sake of emphasis. The introductory lesson here presented gives a preview of the things to be considered later in detail. 5 HREE main lines of truth run through the Epistle to the Hebrews. These lines may be traced and followed by the use of three words —exhortation, instruction, and admon ition . Christian believers need exhortation, or appeal. Many appeals, however, fail to elicit an ad equate response. Hence the need of instruction in the truth that sets free from hindrances. If the instruction does not produce the desired result, then admonition, or warning, must follow. The writer of this epistle uses these three methods. E xhortation A glance at the words of chapter 13, verse 22, will show that the writer intended the epistle to be “a word of exhortation.” Beginning with chapter 4, there is a phrase of two words used repeatedly throughout the epistle. Take these two words “let us” and look care fully at the exhortations connected with them. You will find these two words occurring at least twelve times in the epistle. Do not pass them by or treat them as be longing to a past age. Truth is valuable only as it is applied to life. These exhortations should be examined in the order of their appearance. It is not necessary to retain" this order. Perhaps they can be arranged in a more logical order afterward. Examine them and see if this can be done. In chapter 4, verse 1, we read that a promise of “en tering into his rest” has been left to us. Coupled with this promise there is an exhortation to godly ■ fear, lest “any of you should seem to come short of it.” Even to seem to come short of this rest is enough to awaken godly fear. What this rest really is we shall have occasion to consider later. Let it suffice at this time to get the words of the exhortations in their simple and obvious meaning, and to suggest that “the rest of faith” is here brought into view. This same phrase “let us” occurs again three times in this chapter. In verse 11, we read “let us” labor to enter into that' rest, lest any man fall short of it through unbelief or distrust. The word “labor” as used here means “to press forward” or “to give diligence,” indicat
ing that we should be concerned to enter into the rest which God provides and offers. Again, in verse 14, we find the writer saying: “Let us hold fast our profession.” The reason for this is found in the other part of the verse, where it is stated that “we have a great high priest, that is passed into the heavens.” Once He “was on the earth, subject to trial and testing. Now His atoning work is finished. He repre sents us in heaven. He is touched with the feeling of our infirmities. He is acquainted with our limitations, and He makes available for us the powers of the heavenly world. Therefore, let us hold fast, for He is “great” as well as compassionate. In order that we may obtain the mercy and grace which His presence in heaven makes available to us, another necessary exhortation appears in verse 16: “Let us therefore come boldly unto the throne of grace” for at that throne seasonable supplies are dis covered, and, when appropriated, they meet every need. Following the line of exhortation, we turn now to chapter 6, and in verse 1, we hear the inspired writer say: “Let us go on unto perfection.” Or, as it may be render ed, “let us press on to full growth, to a mature experience." We are not concerned just now with the immediate con text. That will be considered later. The application of truth to life is our constant need. The writer is showing that a condition of prolonged spiritual child hood is to be dreaded. Fullness of life in Christ Jesus is to be desired. Into this fullness-we must press for ward. Otherwise we shall lose God’s rest and God’s best. In chapter 10, we find our key phrase in three suc cessive verses, 22 to 24: These three go together in the order of their occur rence. You cannot practice the third unless you have learned the second; and you cannot learn the second un less you follow the first. God’s order here is logical and consistent with Christian experience. First, “let us draw near.” Is this a habit of life? Do you practice it ? How long has it been since you really drew near and enjoyed the realized presence of God by faith ? When this presence is known- ah'; experience, it is not difficult to “hold fast” in the .midst, of adverse cir cumstances; but where it is not experienced, there will be much murmuring and complaint in the midst of trial and testing. The blame for failure will be placed on the outward circumstances of life, although it is well known that the blame lies in another directions- “Let us draw near” ; “let us. hold' fast” ; then “let us consider one another.” The third is the logical re sult of the other two, and it is experimentally true. Drawing near and holding fast give to the heart, or the inner life, both disposition and desire to consider others and to seek their good. Many around us are needing counsel and help amid the religious confusion of these days. But concerning that need; marly Christians “Let us draw near.” “Let us hold fast.” “Let us consider one another.”
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