May 1931
211
T h e
K i n g ’ s
B u s i n e s s
Studies in the Epistle to the Hebrews B y J ohn C. P age (Los Angeles, Calif.)
f N the introductory chapter, we observed that this epistle is summed up by the writer as “a word of exhortation” (13:22). The exhortation is supported by instruction concerning our Lord Jesus Christ as the great High Priest who has passed into the heavens and is now our Repre followed by admonitions that warn us against the peril of the loss of spiritual privilege and blessing which His presence in heaven make available to faith. There are many avenues of approach to the under standing of this epistle, and several helpful divisions of the subject matter. Before suggesting any of these divi sions, it may be well to make another preview of the book with the aid of a simple word outline. Such general sur veys prepare one the better to enter upon a more detailed study of chapters, paragraphs, and verses. i I. R evelation The epistle begins with the statement that God has spoken. In other words, He has revealed Himself. Pri marily and progressively He has spoken unto the fathers through the prophets; fully and perfectly He has spoken unto us by His Son. The opening words of chapter 1 may well be followed by the opening words of chapter 2. The connection is quite logical. God has spoken, “therefore we ought to give the more earnest heed to the things that we have heard, lest haply we drift away from them.” It is no small matter that God has spoken. To ignore or neglect this is perilous. His speaking to us makes possible our speaking back to Him, and this may be the beginning of a life of fellowship and blessing. The danger of failure at this point is so serious that the open ing words of chapter 2, as quoted above, follow with pe culiar fitness. II.. R edemption In the revelation of God to us there is enshrined the divine redemption. The fact and nature of this redemp tion appear in chapter 2, especially in verses 14 to 18. These verses should be carefully read and diligently con sidered. It would be well to memorize them. “I know the aversion which Satan has to any one’s looking up texts in the Bible,” said the late Dr. D. M. Stearns, “but as lack of space forbids me to quote more fully, I must entreat all my readers who would profit by this Bible study to resist the devil in this matter and diligently search for and ponder these texts.” Important truths concerning the person and work of our Kinsman-Redeemer are unfolded in these verses. Notice the explicit affirmations: “Verily he took not on him the nature of angels.” “He took on him the seed of Abraham.” He was made “like unto his brethren.” “For asmuch then as the children are partakers of flesh and blood, he . . . took part of the same.” That little phrase, “he took,” which occurs three times in verses 14 to 16, suggests the action of sovereign grace. It could be ap
plied to no other child born into this world. Our Re deemer did not come up out of our race) He came down into it. From Leviticus 25 :4, we learn that a poor brother in debt and distress, if unable to redeem himself, might be redeemed by one of his brethren who was willing and able to undertake on his behalf. The Son of God became t e Son of man, our next of kin, that He might destroy the power of the devil and deliver His people from fear and bondage. It was a costly deliverance, as indicated in chapter 2, verse 10. Our Kinsman-Redeemer, the Cap tain of our Salvation, was made perfect through suffering. This began when He left the throne in heaven, and it con tinued until He left the tomb on earth and entered again into the glory that was His before the foundation of the world. See John 17:5. III. R egeneration In our reading, as we leave chapter 2 and enter upon chapter 3, the truth of regeneration meets us, although the word “regeneration” does not appear. “Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus.” How do men become “holy” and “partakers of the heavenly calling” ? Certainly not by natural birth, but only by second birth. Unless a man be born from above, he cannot see the kingdom of God, nor can he be a partaker of the heavenly calling. The value and virtue of the redemptive work of Christ is available to all, and when personally appropriated by faith, the believer may be said to be regenerated, or born from above. The Hebrew Christians addressed in this letter had an ex perimental knowledge of this truth. They needed ex hortation, instruction, and admonition, as Christian be lievers do today, even though they had a good founda tion. They believed that God had spoken and that He had given to the world a revelation. They had put their faith in Jesus as their Messiah-Saviour and had entered by faith into His redemptive work. This faith became the channel through which a new and heavenly life was im parted to them. They were “born again, not of corrupt ible seed, but of incorruptible.” This is regeneration— the reception of a new life from God. To separate these believers from the old order unto the new, to de tach them from things earthly in worship, such as rit ualistic display and religious ceremony, and to attach them to things spiritual and heavenly with Christ as cen tral and sufficient—this was the great objective of the epistle, and it is the abiding truth which gives perpetual value to it all. IV.. R est The revelation of God, in which redemption is en shrined and unfolded, and which, when received by faith, brings new life to the soul, also makes possible a spiritual rest. From 3:11 to 4:11, the word “rest” appears eleven times. There is the rest of creation, into which God entered when He finished His creative work and pro-
sentative there. This quickening and comforting truth is
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