July 1927
T h e
K i n g ’ s
B u s i n e s s
“For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, “But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. "He that despised Moses’ law died without mercy under two or three witnesses : “Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?” Heb. 10:26-29. S inn ing W ilfully T HE Apostle here puts before the Hebrews, to whom this epistle is especially addressed, the awfulness of choosing deliberately to turn the back upon the Saviour, after having been brought into close contact with God’s love as revealed in the cross. Let it be borne in mind that the parties addressed are not said to have committed this sin, but some because of weariness under persecution seemed to be in danger of doing so. and hence the writer felt a most earnest warning was needed. The statements of these verses have been perplexing to many, in view of the plain assurances given the true child of God concerning Security. It is certain that Christ’s true sheep shall never perish (Jn. 10:27-29); that nothing can separate them from the love of God in Christ (Rom. 8 :38, 39); that they are kept by the power of God (1 Pet. 1 :5 ); guaranteed unto the end (I Cor. 1 :8 ); and that God never begins anything without finishing it (Phil. 1 : 6 ). But everywhere the Scripture warns of false profes sion in the Church, and of those who have had their hands upon the very latch of privilege and yet turned away. How far a person may go along the path of mere profes sion and trifling, it is not safe to say. The time at which this particular warning was writ ten was a period of peculiar privilege for the Jews, and also of great pressure of persecution, which had its tend ency to draw some back to the old forms and sacrifices of the unbelieving Jews, from whose company they were completely ostracized because of this new faith. The writer had just been referring to the oft-repeated sac rifices, and had declared that “there is no more offering for sin.” The sacrifice of Christ had made its persuasions to the heart and will. They had witnessed the infallible proofs of His gospel. What now, if through fear of the attitude of unbelieving Jews, they put away and refuse this light ? What further spiritual force is there left that can be exerted on one who has rejected such light? He has left himself exposed to the full blasts of divine indigna tion (v. 27). The regenerate person may sometimes forget the value of the blood and may grieve the Holy Spirit, but v. 39 should make it clear that true believers are “not of those who draw back unto perdition.” * This is a wilful act (v. 26) in contrast with sins of ignorance, frailty or error. This kind of wilfulness has three characteristics: 1. It is such an insult to Christ as would be involved in “treading under foot the Son of God” (v. 29). 2. It is such an insult as would count the blood a thing to be trifled with (v. 29). 3. It is such a wilfulness as would insult the Holy Spirit (v. 29).
This is something besides backslid ing, intellectual difficulties or throwing up membership in a church. To apply these words to a backslider or stubborn child of God would do away with the very object of redemption, for no possibil ity of forgiveness is held forth here. The expression, “wherewith he was sanctified,” pre sents one difficulty. The meaning,of the word, however, should be kept in mind—“set apart for a special object.” It does not itself imply moral change or regeneration, which would be the normal result of being set apart. Inan imate objects were “sanctified.” A day of the week was sanctified. Our Lord “sanctified Himself” (Jn. 17:19) although no moral change was necessary. One who had taken his place in the assembly, and thus separated him self from the Jewish religion, ostensibly had separated himself unto the Christian faith. With such evidences as Christians had of the power of the cross and resurrection at that time, this was a serious step to take. To thus trifle and then return to the empty forms of Judaism simply meant that there “remained no sacrifice for their sins” (v. 26). The reference is to the useless ness of repeating the old' sacrifice, knowing as they did that the One true sacrifice had been once for all offered. In this statement there is not the slightest inference that a backslider can no more find approach to God. Dumb Christians Did you ever think of the many dumb children God has? The churches are full of them. They can talk about politics, art and science; they can speak well enough and fast enough about the fashions of the day, but they have no voice for the Son of God. Dear friend, if Christ is your Saviour, confess H im !—D. L. Moody. (Concluded from page 434) so, where does the “miracle” come in? A rank deceiver He certainly cannot be, and in any sense be considered divine, or a fit example for men. Will they tell us that the miracles credited to Christ were ascribed to Him by the New Testament writers a century after He lived, when myths had formed concern ing Him ? Then what shall we do with the great mass of patristic evidence of the apostolic origin of the Gospels and their full acceptance by the church in the first cen tury ? If they were the subjects of an illusion, these writ ers so believed what they wrote as to seal their testimony with their life blood, and the illusion has stood the com bined hostility of the Jewish and heathen world, and the most searching criticism of nearly 2000 years. It appears to us that the writer in the “Christian Leader” is in a bad dilemma. Until the critics can fur nish us a little better logic, we may as well continue to teach God’s Word to our children, and believe it our selves.
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