Verse-by-Verse Bible Commentary
Hebrews 12:24

Clarke's Commentary

Verse 24. And to Jesus the mediator of the new covenant — The old covenant and its mediator, Moses, are passed away. See Hebrews 8:13. The new covenant, i.e. the Gospel, is now in force, and will be to the end of the world; and Jesus, the Son of God, the brightness of the Father's glory, the Maker and Preserver of all things, the Saviour and the Judge of all men, is its mediator. Both the covenant and its mediator are infinitely superior to those of the Jews, and they are very properly set down here among the superior benefits and glories of Christianity.

To the blood of sprinkling — This is an allusion, as was before observed, to the sprinkling of the blood of the covenant sacrifice upon the people, when that covenant was made upon Mount Sinai; to the sprinkling of the blood of the sin-offerings before the mercy-seat; and probably to the sprinkling of the blood of the paschal lamb on their houses, to prevent their destruction by the destroying angel. But all these sprinklings were partial and inefficacious, and had no meaning but as they referred to this: the blood of sprinkling under the new covenant is ever ready; all may have it applied; it continues through ages; and is the highest glory of Christianity, because by it we draw nigh to God, and through it get our hearts sprinkled from an evil conscience; and, in a word, have an entrance unto the holiest by the blood of Jesus.

Better things than that of Abel. — God accepted Abel's sacrifice, and, was well pleased with it; for Abel was a righteous man, and offered his sacrifice by faith in the great promise. But the blood of Christ's sacrifice was infinitely more precious than the blood of Abel's sacrifice, as Jesus is infinitely greater than Abel; and the blood of Christ avails for the sins of the whole world, whereas the blood of Abel's sacrifice could avail only for himself.

Many have supposed that the blood of Abel means here the blood that was shed by Cain in the murder of this holy man, and that the blood of Jesus speaks better things than it does, because the blood of Abel called for vengeance, but the blood of Christ for pardon; this interpretation reflects little credit on the understanding of the apostle. To say that the blood of Christ spoke better things than that of Abel is saying little indeed; it might speak very little good to any soul of man, and yet speak better things than that blood of Abel which spoke no kind of good to any human creature, and only called for vengeance against him that shed it. The truth is, the sacrifice offered by Abel is that which is intended; that, as we have already seen, was pleasing in the sight of God, and was accepted in behalf of him who offered it: but the blood of Christ is infinitely more acceptable with God; it was shed for the whole human race, and cleanses all who believe from all unrighteousness.

Bridgeway Bible Commentary

God’s mercy and God’s judgment (12:18-29)

There is no similarity between the experience of Israelite people under the old covenant and that of Christians under the new. Events that accompanied the giving of the law at Mount Sinai show that people saw the old covenant as something terrifying (18-21; cf. Exodus 19:12-13; Exodus 20:18-19). By contrast, Christians see the new covenant as something joyful. They are not kept at a distance from God as the Israelites were at Mount Sinai, but come right into his unseen heavenly presence. They are members of the community of God’s people, where they are united with the faithful of all ages (22-23).

Because of Christ’s blood, believers do not fear judgment. The death of Abel called for judgment on the murderer, but the death of Christ brings forgiveness for the sinner (24; cf. Genesis 4:10).

The same God who spoke to Israel from Mount Sinai now speaks to all people from heaven. Those who refuse to listen to him will be punished as Israel was. God’s voice shook the earth at Mount Sinai; one day he will shake the earth again, not literally but figuratively, for he will judge the whole creation (25-26). After this judgment, only that which is eternal will remain; the rest will pass away (27). In view of this fiery judgment from the holy God, Christians should be the more thankful that they belong to his heavenly kingdom, and respond with reverent worship (28-29).

Coffman's Commentaries on the Bible

And to Jesus the mediator of the new covenant, and to the blood of sprinkling that speaketh better things than that of Abel.

The appearance of Christ in the heavenly city, as stated in these verses, harmonizes with the entire New Testament, especially Revelation, where Christ is invariably spoken of as closely associated with the Father in his throne, the throne of God being actually called "the throne of God and of the Lamb" (Revelation 22:1). The existence of such a thing as this is most instructive. Necessary deductions include these: (1) the universe is a controlled entity; it is under law and does not operate aimlessly, nor is it standing alone and isolated to run down of its own accord; there is a throne, with all that implies; (2) the government of the universe is personal, not a robot, but a "Thou" being the center of it; (3) the universe is undergirded with justice, this being explicit in the character of him on the throne; and (4) mercy is the great feature of universal government as applied to humanity, this being assured by the fact of the Lamb also being on the throne.

For observations on the "voice of the blood of Abel" see under Hebrews 11:4. Here the English Revised Version (1885) gives an alternate reading, "better things than Abel"; but it certainly does no violence to God's word to speak of the message of Abel's blood, for God himself said, "The voice of thy brother's blood crieth unto me from the ground" (Genesis 4:10).

Barnes' Notes on the Whole Bible

And to Jesus the Mediator of the new covenant - This was the crowning excellence of the new dispensation in contradistinction from the old. They had been made acquainted with the true Messiah; they were united to him by faith; they had been sprinkled with his blood; see the notes on Hebrews 7:22, and Hebrews 8:6. The highest consideration which can be urged to induce anyone to persevere in a life of piety is the fact that the Son of God has come into the world and died to save sinners; compare notes on Hebrews 12:2-4 of this chapter.

And to the blood of sprinkling - The blood which Jesus shed, and which is sprinkled upon us to ratify the covenant; see notes on Hebrews 9:18-23.

That speaketh better things than that of Abel - Greek “Than Abel;” the words “that of” being supplied by the translators. In the original there is no reference to the blood of Abel shed by Cain, as our translators seem to have supposed, but the allusion is to the faith of Abel, or to the testimony which he bore to a great and vital truth of religion. The meaning here is, that the blood of Jesus speaks better things than Abel did; that is, that the blood of Jesus is the “reality” of which the offering of Abel was a “type.” Abel proclaimed by the sacrifice which he made the great truth that salvation could be only by a bloody offering - but he did this only in a typical and obscure manner; Jesus proclaimed it in a more distinct and better manner by the reality. The object here is to compare the Redeemer with Abel, not in the sense that the blood shed in either case calls for vengeance, but that salvation by blood is more clearly revealed in the Christian plan than in the ancient history; and hence illustrating, in accordance with the design of this Epistle, the superior excellency of the Christian scheme over all which had preceded it.

There were other points of resemblance between Abel and the Redeemer, but on them the apostle does not insist. Abel was a martyr, and so was Christ; Abel was cruelly murdered, and so was Christ; there was aggravated guilt in the murder of Abel by his brother, and so there was in that of Jesus by his brethren - his own countrymen; the blood of Abel called for vengeance, and was followed by a fearful penalty on Cain, and so was the death of the Redeemer on his murderers - for they said, “his blood be on us and on our children,” and are yet suffering under the fearful malediction then invoked; but the point of contrast here is, that the blood of Jesus makes a more full, distinct, and clear proclamation of the truth that salvation is by blood than the offering made by Abel did. The apostle alludes here to what he had said in Hebrews 11:4; see the notes on that verse. Such is the contrast between the former and the latter dispensations; and such the motives to perseverance presented by both.

In the former, the Jewish, all was imperfect, terrible, and alarming. In the latter, everything was comparatively mild, winning, alluring, animating. Terror was not the principal element, but heaven was opened to the eye of faith, and the Christian was permitted to survey the Mount Zion; the New Jerusalem; the angels; the redeemed; the blessed God; the glorious Mediator, and to feel that that blessed abode was to be his home. To that happy world he was tending; and with all these pure and glorious beings he was identified. Having stated and urged this argument, the apostle in the remainder of the chapter warns those whom he addressed in a most solemn manner against a renunciation of their Christian faith.

Calvin's Commentary on the Bible

24.And to Jesus the Mediator, etc. He adds this in the last place, because it is he alone through whom the Father is reconciled to us, and who renders his face serene and lovely to us, so that we may come to him without fear. At the same time he shows how Christ becomes our Mediator, even through his own blood, which after the Hebrew mode of speaking he calls the blood of sprinkling, which means sprinkled blood; for as it was once for all shed to make an atonement for us, so our souls must be now cleansed by it through faith. At the same time the Apostle alludes to the ancient rite of the Law, which has been before mentioned.

That speaketh better things, etc. There is no reason why better may not be rendered adverbially in the following manner, — “Christ’s blood cries more efficaciously, and is better heard by God than the blood of Abel.” It is, however, preferable to take the words literally: the blood of Christ is said to speak better things, because it avails to obtain pardon for our sins. The blood of Abel did not properly cry out; for it was his murder that called for vengeance before God. But the blood of Christ cries out, and the atonement made by it is heard daily. ⁽²⁶⁸⁾

(268) See Appendix X 2.

Smith's Bible Commentary

Shall we turn now to Hebrews, chapter 12.

Wherefore, seeing we are also compassed about with so great a cloud of witnesses ( Hebrews 12:1 ),

What this does not mean is that the Old Testament saints, which are spoken of in chapter 11, are sitting there in heaven watching the activities on the earth. It doesn't mean that they are just watching us to see how we are going to react and respond and we've got this big gallery up here of Old Testament saints. It does mean that their life of faith and accomplishments through faith are a witness to us of what faith can do when we exercise faith in our own lives. Their lives bear witness to us of the value of walking with God. And seeing that their lives are such a witness to us,

let us run with patience the race that is set before us, as we look unto Jesus ( Hebrews 12:1-2 )

So their lives become an example to us of the life of faith, but we look from them to the greatest example of all, and that is of Jesus Christ. We're encompassed with this great cloud of witnesses. They bear witness to us of the value of living for God, living a life of faith and commitment to God.

Life here is likened unto a race, as it is many places in the New Testament. Paul said, "I have fought a good fight, I have finished my course, I have kept the faith" ( 2 Timothy 4:7 ). The racecourse, I've completed it. He said, "They which run in a race run all, only one receives the prize. So run, that ye may obtain." Give all you've got to this race, go all out.

Seeing we're encompassed about with this great a cloud of witnesses, let us run with patience the race that is set before us as we look unto Jesus.

The word look in the Greek is an interesting word. There are several Greek words translated "to look". One is to glance, one is to study, and one is to look and to contemplate. This particular Greek word is used only here in the New Testament. It isn't used anywhere else in the New Testament. The word means literally to stare with sort of awe and admiration. Just to stare at Jesus as we see the fullness of God's glory manifested in Him. He is the author and the finisher of our faith.

God has given to every man a measure of faith. The faith that I have in my heart is a gift of God. Paul said, "By Grace are you saved through faith, and that not of yourself; it's a gift of God. Not of works lest any man should boast" ( Ephesians 2:8 ). Our salvation, the faith by which I believe, is God's gift. In 1 Corinthians 12:0 Paul lists faith as one of the gifts of the Spirit.

Jesus is the author of our faith. He is the one who has planted faith in our hearts. He also is the finisher. "He which has begun a good work in you shall continue to perform it" ( Philippians 1:6 ). I am persuaded that God will perfect that which concerns us. So, having begun He continues His work in our lives. He's the author, the finisher, the beginning, the end. He said, "I am the Alpha and the Omega; the beginning and the end." That is true of creation, but that is also true of God's new creation in us. He is the author of it. He is the finisher of it. He is the author and the finisher of our faith.

Looking unto him the author and finisher of our faith; who for the joy that was set before him endured the cross ( Hebrews 12:2 ),

Jesus is our example as we run the race. There are going to be hardships along the way. God doesn't promise us an easy life. "In this world," Jesus said, "you will have tribulation, but be of good cheer; I have overcome the world" ( John 16:33 ).

After He described the characteristics of the Christian in the Sermon on the Mount, then He said, "Blessed are ye when men shall revile you and persecute you, and say all manner of evil against you falsely" ( Matthew 5:11 ). Who? The peacemakers, the merciful, the good people.

Life isn't going to be easy, because you are an alien in this world. When you walk with Jesus Christ you are out of step with the world. The world doesn't like that. You are a threat to them; you cause them to feel guilty. They don't like feeling guilty. They like to go ahead and just be filthy and dirty without having to be concerned with the fact that I am dirty. They are offended because you don't like their filthy stories. It sort of cuts them when you say, "Oh, that is filthy," instead of laughing hilariously. They don't like that. Their response is that of striking out, of persecuting. "Blessed are ye when men shall revile you." Christ is our example and look what they did to Him. "But who for the joy that was set before Him . . . "

In running the race, the prize of winning is the incentive, the glory that comes to the victor, the joy of victory. In Christ's case, it was the joy of being able to bring to us victory over sin, freedom from sin, forgiveness of sin, the joy of being able to redeem us from our lost condition. "Who for the joy that was set before Him," and with Christ also the joy of just doing the will of God. For He said, "I delight to do thy will, O God" ( Psalms 40:8 ). The joy of knowing I'm doing what God wants me to do. Do you have that joy in your life? Do you know you are doing what God wants you to do? There is tremendous joy in that, just knowing I'm doing what God wants me to do. My life is in harmony with the eternal plan of God. For the joy that was set before Him, He endured the cross.

I think that sometimes we are prone to think that the cross was just sort of a duty that Jesus accepted. And that He just sort of thought, "Just part of life." No, He despised the shame of the thing. He endured it,

despising the shame ( Hebrews 12:2 ),

In fact, it was loathsome to Him.

You remember, in the garden He was praying that God if possible would take an alternate course. "Father, if it is possible, let this cup pass from Me; nevertheless, not what I will, but Thy will be done" ( Matthew 26:39 ). If man can be saved by being religious, by being good, by being sincere, by being anything; let this cup pass from Me. But, Jesus drank the cup. He endured the cross, though He despised the shame.

And is now sat down at the right hand of the throne of God ( Hebrews 12:2 ).

Having triumphed, He now sits there in the eternal glory.

For consider him that endured such contradiction of sinners against himself ( Hebrews 12:3 ),

"The contradiction of sinners." Here is a man whose life was marked by love, by goodness, by good deeds. One time when they took up stones to kill Him, He said, "Hey, I've done a lot of good things. I've healed the blind. I've caused the lame to walk. I've restored life to the dead. For which one of these things are you going to stone Me now? ( John 10:32 ). "Hey we're not stoning you for . . . but because You, being a man, are constantly saying You're the Son of God." He went around doing good, and yet, the most evil deed ever was perpetrated against Him when they crucified Him on the cross. Here a man who did nothing but good is the victim of one of the foulest deeds. Here a man who proclaimed and taught love as the supreme value of life, and then demonstrated that love, being killed in the most hateful way, receiving the venom of man. Such contradiction of sinners against Himself.

In other words, as we run this race and we face the difficulties, sometimes we are prone to get weary, the obstacles, the hurdles, as we're doing this cross-country run. And we're prone to get weary in life of persecution, because I've been good, taking it on the other cheek because I won't strike back. Consider Him, the contradiction against sinners that He experienced.

lest you be wearied in your mind. For which one of you have [actually] resisted unto blood, as you were striving against sin ( Hebrews 12:3-4 ).

Here was Jesus striving against sin and He resisted unto the shedding of His blood. But you don't have it that bad. None of us have been martyred for our faith in Jesus Christ. We may receive some verbal abuse, and it is possible that some of you have actually experienced physical abuse. It could be that you have family that don't understand and you've experience physical abuse, but so little compared to what Jesus endured.

Now he changes the subject and deals with the subject now of God's correcting procedures with His children. Our Father is a loving Father and He loves us so much that He corrects us when we do wrong. Now, I want you to notice that God's work in our lives is not that of punishment. And I think that in dealing with our children and in their mistakes, they understand that we are not punishing them, but we're seeking to correct them. God's dealing with us is dealing with us for correction, and correction is for our good and for our benefit.

I think that so often we picture God in the wrong posture. And I think that this is probably a reversion, many times, back to Sunday school. That the Sunday school teacher to keep us in line sort of warns us about God. If you're bad, God is watching you. God doesn't like you to be bad. (Well, He doesn't like us to be bad, but He likes us. He doesn't like our badness, but He likes us.) Like my little grandson, I shared with you, he came home and said, "Daddy, is God watching me?" He said, "Why do you ask that?" "Sunday school teacher told me." "Why did your Sunday School teacher tell you?" "Because I was bad. But is it true? Is God watching me?" Chuck said, "Yup, it's true, William. God is watching you, because He loves you so much He can't take His eyes off of you."

It is true God does watch us, not as a policeman to put the handcuffs on us the moment we do something wrong, throw us into jail. Watching us as a loving Father so concerned with His child He just can't take His eyes off you.

Have you ever had that kind of an experience? I know my little grandkids, they come over and I just watch them constantly. I just can't take my eyes off of them. Everything they do is just so cute. It's amazing, even their naughty little spells. My wife and I will turn to each other and say, "Isn't that cute? Look at that! They're having a brainstorm." Man, things for which we really whacked our own kids. They're cute now with our grandkids. Boy, we spoil them something horrible. God spoils us something awful too, but He loves us. But He loves us enough that He does correct us when necessary.

And you have forgotten the exhortation which speaks to you as unto children, My son, despise thou not the chastening of the Lord, nor faint when you art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receives. And if you endure chastening, God is dealing you as with sons; for what son is he whom the father chasteneth not? But if you be without chastisement, whereof all are partakers, then you are actually a bastard, and not son ( Hebrews 12:5-8 ).

Don't despise the chastening of the Lord. It's proof that God loves you. It's proof that you're a son.

Now if you can do evil and get by with it, then be very concerned. If you've been cheating over a long period of time and you've been getting by with it, you've been living in a false relationship for a long time and you're getting by with it, you'd better be careful. That is a good indication that you're not a son. You're in a dangerous place. If you can sin with impunity, without getting God. But you know, the neat thing about God is that He loves us so much, He is going to make sure we get caught. And that is sometimes a cause of great consternation in the mind of the Christian, because everybody on the job may be cheating a little bit on their time card. And so, because everybody is doing it I am tempted to cheat on my time card. Wham! I get zapped right like that. "But they all did it. None of them got caught." No, they're not sons. God won't let you get by with it, because you're a son. God is going to see that you get caught. "That is not fair!" Well, it really is. God will not let you get by with sin. God will not let you get by with evil, because you're His son. And though everybody else may get by, not you. So when you get caught just rejoice and say, "Oh man, He doesn't let me get by with evil," and it's proof that you're His son. If we endure chastening, God deals with us as sons. If you are without chastisement, then you're not a son.

Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection to the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness ( Hebrews 12:9-10 ).

Our parents corrected for their pleasure. In other words, to make it easier on them many times. We had rules in our house that were just making things easier on my parents. A lot of the correction was for their convenience, or a lot of the rules were for their convenience. They weren't necessarily thinking of my good always. They were thinking of their own convenience many times. How many times I heard that story, "Now, Son, this hurts me worse than it hurts you." Somehow I never believed that until I became a father, then I understood. When God corrects us, it's always for our profit, for our benefit.

Now if we reverenced our earthly fathers, who trained us and brought us up in the right path, how much more should we respect our heavenly Father who for our profit corrects us?

Now no chastening for the present seems to be joyous ( Hebrews 12:11 ),

And I'm sure we can all say "amen" to that. When you're going through a chastening process it's never a real joy. How many of you really enjoyed the spankings that you got? It was to me . . . you know, I'd always go into that "nobody loves me" mood. I'd be in the dark bedroom, because Dad would take me into the bedroom. The family would be out there playing in the other room and all. You could hear all the noise out there, but you'd be in the dark bedroom, and Dad would talk to me, and then he would spank me. Of course, I would yell so that he would go easier, make him think he was really getting through. Then he'd walk out and close the door and it would be dark. I'd lie there on the bed and I'd cry; wish I were dead. They'd be sorry then that they spanked me if they came in and I was dead. Then I'd think of my little brother how he would be crying if I were dead and I'd cry more. Now, if any of you are psychologists you can have a lot of fun with that, I suppose. But you lie there for a while and you go through the whole little routine, and then it's all over. "Sounds like they are really having fun, what am I doing in here? Go out and see what is going on. Why are they laughing?"

And so you go out and join in with the family again, and I can join in again. You see, I've been punished. Now, before I really couldn't join in because I was guilty. Boy, at dinnertime I didn't want to ask for the second piece. I really wanted that second piece of pie, but I was guilty. I wasn't going to ask for that. I couldn't really be a part of the family because I was so guilty and Dad said, "After dinner, Son, we're going to go into the bedroom." Man, it's hard to eat, hard to swallow. You know you got it. But once you've been corrected, punished, you become a family member again; no more guilt. It's all over.

But during the chastening process it isn't pleasant. It isn't joyous, but what is great is the fruit, or the result of it. The relief of the guilt. Oh, how beautiful that is. When it is all over and you feel the sense of guilt is gone. Yes, I had disobeyed my dad. I did what he told me not to do. I got caught and now I've been punished and I'm no longer guilty. I'm now again a member of the family and I can go out and play Monopoly with them, and I can join in and participate. During the chastening process itself not so joyous,

but grievous: nevertheless [the fruit of it], the after effects of it the peaceable fruit of righteousness unto them that are exercised thereby ( Hebrews 12:11 ).

If I will accept this as God's correction. I've been wrong and God now is correcting me. Not easy, not an easy thing to take, but I'm His son and He loves me and He's not going to let me get by with it. And after He has corrected me, that peaceable fruit of righteousness, that peace that I feel within as now fellowship with God is fully restored.

Wherefore lift up the hands that hang down ( Hebrews 12:12 ),

We get sort of beat when going through a chastening process. We are not so apt to be lifting our hands in praises to the Lord, but God is really dealing heavy with us. We sort of have our problems rejoicing and praising God. But lift up your holy hands which are hanging down,

the feeble knees ( Hebrews 12:12 );

Return to that place of worship, return to that place of full fellowship.

And make straight paths for your feet [or even paths], lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord ( Hebrews 12:12-14 ):

Interesting, isn't it? Blessed are the pure in heart for they shall see God. Follow peace with all men and holiness. We have a tendency to put down holiness because of what people have done with holiness--making holiness a way of dress, making holiness a thing of outward appearance. So we have what are known as the holiness groups, the Pentecostal holiness, Pilgrim holiness and other holiness groups. And to them the interpretation of holiness is often the women not wearing any makeup, not wearing any gold jewelry, and a matter of the way you dress. And we have properly revolted against that interpretation of holiness. Holiness is a thing of the heart, not of dress. You can go through all the outward appearances of holiness according to their standards of holiness, and they do have their public standards of holiness. You can deny yourself all of those things that they say are not holy, but within your heart you can still be just as filthy and impure as anybody else. True holiness is a thing of the heart.

Jesus said, "It isn't what goes into a man's mouth that defiles a man; it's comes out of his mouth. Because out of the abundance of the heart the mouth speaks." Holiness is not and cannot be manifested in a person's dress. It's in a person's heart, that desire for God and walking with God. And, really, I think that holiness comes from the consciousness of the presence of God. When I am aware that in Him I live and move and have my being, that I walk in His presence continually, that has more affect upon the way I respond and everything else than anything else I know. And it isn't the outward observances of a bunch of rules.

Boy, you ought to have read the list of things that were the do nots for me as I was a little kid growing up in a holiness church. I mean, about the only thing that they left for us teenagers was necking, going out and parking. I mean you couldn't go to shows. You couldn't go dancing. You couldn't do anything. Fortunately they never put a prohibition on that, so we were left something. And here we thought we were all these righteous little prudes, you know, because we didn't do all of these negative, horrible, awfully, worldly, sinful things.

Jesus really laid it on the Pharisees because their whole concept of holiness was outward. It was in rules and regulations, in outward conformities to certain laws. But there were such inconsistencies there and Jesus pointed out the inconsistencies. But they didn't like that. He said, "You strain at a gnat but you swallow a camel."

Now, it was a common sight to see a Pharisee on the street corner putting his finger down his mouth trying to regurgitate, because as he was walking along a gnat happened to fly in his mouth and got caught in his throat, and I got to get the thing out, because it hadn't been bled yet. And you can't eat meat that isn't bled. It's against the law. So you'd see them straining, trying to get rid of a gnat.

He said, "Man, the outside of the platter is so clean, but inside it is filthy. You're like the whited sepulchers." And they would paint the tombstones with this whitewash. And so you're all white outside, but the inside you're full of dead men's bones. You're like these sepulchres; the outward righteousness; standards of holiness.

But yet, because of that we should not neglect the fact that there is a true holiness that each of us should aspire to. Living a holy life, living a pure life, living a life that would be pleasing to God. Without holiness no man shall see God. That should concern each of us.

Looking diligently lest any man fail of the grace of God ( Hebrews 12:15 );

There has to be real care taken that we do not presume upon God's grace. It is not a cloak to cover our lasciviousness. It is something there for our benefit and our good, that we will rely and trust totally in Jesus Christ rather than trusting in our own works. It is there to bring us to God, because my works can never bring me to God. But it is not there just to cover over any kind of lying and stealing and cheating and all that I might want to do, saying, "Well, God's grace covers." We actually then fail of the grace of God. We don't understand the grace of God.

lest any root of bitterness springing up trouble you, and thereby many be defiled ( Hebrews 12:15 );

Bitterness is something we have to really guard against. What a destroyer it can be of ourselves. Oh, what problems a bitter attitude can create physically to you. The chemicals that are produced by your glands when your heart and mind are filled with bitterness, destructive chemicals tearing your body, and what it does to others.

Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright ( Hebrews 12:16 ).

He came in. He had been out in the fields. He was hungry. He was famished. Here his dainty brother Jacob had been fixing up some delicious tidbits. He said, "Awe, give me some of that. Smells great!" Jacob said, "Well, trade it for your birthright." "Hey man, I'm going to die of hunger. What good is my birthright? Sure." He didn't care about his birthright. Sold his birthright for a mess of potage.

For you know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance ( Hebrews 12:17 ),

The reason for his rejection, he found no place for repentance.

Now beware, an unrepentant heart, set in my ways; I won't change.

even though he sought it with tears ( Hebrews 12:17 ).

Now don't make a mistake here thinking that he could not repent. That he was trying to repent, but couldn't. No, all he sought with tears was the blessing. When Jacob received the blessing and Esau finally came in with the venison for his old man, and he said, "Hey, Dad, I fixed the barbequed venison just like you like." And he said, "Then who was it that was here earlier? I've already given the blessing." He said, "No, Dad, I'm Esau your son." "Well," he said, "it must have been Jacob then, but I blessed him." He said, "Oh, but bless me." And he started to cry. He wanted the blessings of the father. And he sought the blessings with tears. And he said, "I can't. I've already given everything to your brother." And so, though he sought the blessings with tears, there was still no repentance, no place of repentance in his heart. All he wanted was the blessings, the benefits.

There are a lot people like that, and we are told to beware lest we be like Esau who really disregarded the birthright, didn't care about it. And thus, lost the blessing. Some of you don't really care about being a Christian, but you want the blessing of Christianity. "I want to live in a Christian nation. I don't want to live in a pagan nation, but me a Christian, no way, man. Live in Russia, no way, man. I want the blessings of freedom that Christianity brings wherever it goes." But there is no place of repentance.

Now the contrast. He is writing to Hebrews who had been under the law, who were now come to a new covenant through Jesus Christ, and thus, a new relationship with God in the new covenant. He speaks again in contrasting now the old covenant of the law. And he said,

For you are not come unto the mount that might be touched, that burned with fire, nor unto the blackness, and darkness, of the tempest, and the sound of a trumpet, and the voice of words; which voice they heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a spear: And so awesome was the sight, that Moses said, I exceedingly fear and quake:) ( Hebrews 12:18-21 ).

Let's go back for a moment to Exodus, chapter 19, and read the account of Mount Sinai where God gave the law to Moses. Let's start reading with verse Hebrews 12:14 . "And Moses went down from the mount unto the people, and he sanctified the people, and they washed their clothes. And he said unto the people, 'Be ready for in the third day: do not come to your wives.' And it came to pass on the third day in the morning, that there was thunder and lightning, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud, so that all the people that were in the camp trembled. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount. And Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mountain quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the Lord came down upon Mount Sinai, on the top of the mount: and the Lord called Moses up to the top of the mount; and Moses went up. And the Lord said unto Moses, 'Go down, charge the people, lest they break through unto the Lord and gaze, and many of them perish. And let the priests also come near,'" and so foRuth ( Exodus 19:14-22 ). And here is this awesome scene, and then in the next chapter God gave the law to Moses.

He said, "You haven't come to this awesome scene of Mount Sinai. The mountain that couldn't be touched with hands. People dared not come close. The mountain that was covered with the smoke and the fire and the thunders, and the darkness, the tempest, the trumpet sound. So awesome was the sight that Moses himself quaked."

But you've come [to a different mount] to mount Zion, and unto the city of the living God, the heavenly Jerusalem, unto an innumerable company of angels, unto the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaks of better things than that of Abel ( Hebrews 12:22-24 ).

Haven't come to Mount Sinai, which, if you came to it, you'd be thrust through or stoned. But we've come into another mount, to Mount Zion, unto the city of the living God, this heavenly Jerusalem, the myriads of angels, the church of the firstborn, born again unto God, the spirits of just men made perfect, to Jesus. So,

See that you refuse not him that speaks ( Hebrews 12:25 ).

"Now God who at sundry times and in divers manners spoke to us through the prophets hath spoken to us through His own dear Son," coming back now to the first chapter, the introduction to the book. The book of Hebrews is the message of God to man through His Son. The better covenant that God established through the Son, the better way, the better sacrifice. So be careful that you not refuse Him that speaks, that is, Jesus Christ and the revelation of God given to us through Him.

for if they escaped not who refused him that spake on earth [that is, Moses], much more shall not we escape, if we turn away from him that speaks from heaven ( Hebrews 12:25 ):

So Jesus came down to speak to us the words of God, to reveal to man the truth of God, to speak to us the truth of God. So be careful that you don't refuse that word of Jesus Christ. For they that despised Moses' law, rejected it, were stoned if they had two or three witnesses against them. How much more shall we not escape, if we turn from the word of Jesus Christ spoken to us, this heavenly messenger.

Whose voice then shook the earth: but now he has promised, saying, Yet once more I shake not the earth only, but also the heavens ( Hebrews 12:26 ).

There is going to be a tremendous cataclysmic catastrophe that is going to befall the universe. The Bible speaks about it in several places. The Bible says that the heavens are going to be rolled back like a scroll and the earth is going to stagger to and fro like a drunken man. Be moved out of its orbit. It speaks of a meteorite shower falling to the earth, a tremendous shaking not only of the earth but of the heavens too.

And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, and those things which cannot be shaken may remain ( Hebrews 12:27 ).

So God's going to shake the earth once more. He shook it when He spoke from Mount Sinai, but once more. He said, "I'm not going to shake just the earth, I'm going to shake the heavens too until everything that can be shaken will be removed and only that which cannot be shaken shall remain."

Peter, in talking about this great cataclysm that is coming, talks about the heavens being on fire, melting with a fervent heat, the elements dissolving. Seeing then, he said, talking of the material universe, that all these things are to be dissolved, what manner of persons ought we to be? Everything that can be shaken is going to be shaken; that is the material world. Only those things which cannot be shaken will remain; that is the spiritual things. You have only one life, and it will soon be over and only the things that you do for Christ are going to last. Everything else is going to be destroyed. The whole material universe is going to go up one day. It's going to be wiped out.

Now if you put all of your value in material things, when this material universe goes or when you go, when death comes, you're going to be totally wiped out, because your entire value system was based on the material world around you.

If your value system is placed in the spiritual world, then that can't be shaken. That will last forever. That cannot be dissolved when the elements are all dissolved with a fervent heat. "What manner of persons ought we to be?" Peter asked. We should be spiritual. We should put our value in spiritual things. We should be walking after the Spirit. We should be living after the Spirit, and that is essentially what the Bible encourages us all the way through, telling us that the life of the Spirit is superior to the life of the flesh. And that, basically, is the message that the world hates. They don't want to hear that. They're all caught up in their little material gods, their material possessions. Their whole value system is in that. And to say that is all going to get wiped out, that's all going to be destroyed, that is a threat to them. They don't want to hear that, but it's true. God said, "I'm going to shake once again the earth and the heavens," and that signifies that anything that can be shaken is going to be removed, and only that which cannot be shaken shall remain.

Wherefore we receiving a kingdom which cannot be moved [our heavenly kingdom], let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire ( Hebrews 12:28-29 ).

Very interesting! We are told in Isaiah that when God destroyed the large Assyrian army that had come against the southern kingdom of Judah, in one night an angel of the Lord went out to the Assyrian army and wiped out 185,000 troops; one night, destroyed the army, one angel. In the morning when the Israelites got up, looked out to see the enemy that had been camped around them, there was nothing but these dead corpses, 185,000. And it said a fear gripped the hearts of the sinners in Zion. Those that were in the city who were sinners, man, they really got scared. They saw what the fire of God could do. They said, "Who among us can dwell in the midst of this devouring fire?" ( Isaiah 33:14 ). They got panicked when they saw what God's fire can do. Our God is a consuming fire.

Well, that all depends. Fire is an interesting phenomena of nature. One thing you can say about fire is that it is everywhere. There is what they call aeromocasis. Long word, but it means the slow burning fire of nature. Take a piece of metal and lay it outside here, and in just a short little while that bare metal you'll see little bronze specks on it. What are those little brown specks? Oxidation, the slow burning fire of nature, as nature starts to deteriorate that piece of metal, starts to eat it away. Slow burning fire of nature, destroying, eating away.

No sooner did we drive the last nail into this building the thing started slowly eroding--aeromocasis. We've got to keep this thing up. We've got to keep painting. We've got to keep . . . we've got a process of continual renewal of this thing, because of aeromocasis, the slow burning fire of nature that is gradually devouring everything.

Fire--an interesting substance, because it can consume. But fire is also used to transform into permanency. If you put the alloy into the fire and heat it, it becomes steel; hardened and tempered by the fire. So fire is interesting. It can transmit something into permanency while consuming others. It all depends on the material that it is working with.

The sinners in Zion said, "Who can escape the fire of God?" The answer is no one can escape the fire of God. It is everywhere. You can't escape it. The question is, what is it doing to you? And it all depends on what you are. If you are a child of God, the fire of God is transmitting and transforming you into permanency. If you're not, it's a consuming fire that will one day totally consume you.

"

Contending for the Faith

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.

And to Jesus the mediator of the new covenant: Jesus is the mediator of the "new" covenant, and Moses was the mediator of the Old Covenant. If Paul’s readers leave Jesus, they also abandon the New Covenant and its promises of forgiveness of sins and, therefore, salvation in heaven. The first covenant was inadequate in providing forgiveness of sins; therefore, a second covenant was essential to salvation. Paul’s readers already have access to the New Covenant, and now he is warning them of the dangers of leaving Jesus because if they leave Him they must return to that which does not provide salvation. Earlier in this epistle, Paul writes of the benefit of the New Covenant over the first covenant:

For if that first covenant had been faultless, then should no place have been sought for the second. For finding fault with them, he saith, Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel and with the house of Judah: Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. In that he saith, A new covenant, he hath made the first old. Now that which decayeth and waxeth old is ready to vanish away (8:7-13).

Jesus also did not offer animals as a sacrifice for the sins of the people, but He offered Himself as a perfect sacrifice. Since His perfect sacrifice purged their sins, Jesus became the "mediator" of the New Testament. Paul says:

For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the mediator of the New Testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance (9:13-15).

and to the blood of sprinkling: The "blood of sprinkling" alludes to Jesus’ atoning blood by which the New Covenant was established and by which those who believe in Him are cleansed from their sins and sanctified to God. Paul says:

This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; And their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised) (10:16-23).

that speaketh better things than that of Abel: Abel, by faith, obtained witness that he was righteous because of the sacrifice he offered. Jesus’ sacrifice, however "speaketh better things than that of Abel." Jesus’ sacrifice provides salvation from sins, but Abel’s did not. Jesus’ sacrifice being greater than that of Abel does not suggest Abel’s sacrifice was not good; in fact, it was good because it was pleasing to God at the time he lived.

Dr. Constable's Expository Notes

A. The Danger of Unresponsiveness (the Fifth Warning) 12:14-29

The writer now turned from the hearers’ responsibility as they experienced suffering (Hebrews 12:1-13) to the peril of rejecting God who continues to speak to us through His Son using the Scriptures. As the preceding pericope (Hebrews 12:1-13), this one is also a chiasm.

A    Exhortation (Hebrews 12:14-17)

    B    Exposition (Hebrews 12:18-24)

A’    Exhortation (Hebrews 12:25-29)

"The synthesis of so many significant themes and motifs within a single section identifies Hebrews 12:14-29 as the pastoral and theological climax of the sermon . . ." [Note: Lane, Hebrews 9-13, p. 448.]

Dr. Constable's Expository Notes

2. The superiority of the New Covenant 12:18-24

The writer proceeded to reiterate the superiority of the New Covenant by comparing it with the Old Covenant, using the figure of two mountains: Sinai and Zion.

"As vv.^14-17 recall the first warning of 6^4-8, so he [the writer] now proceeds to reiterate the second warning of 10^26-31, reminding his readers that they stand in a critical position, in which any indifferences or disobedience to God will prove fatal." [Note: Moffatt, pp. 213-14.]

Dr. Constable's Expository Notes

The giving of the New Covenant and the things associated with that covenant are more impressive because they are the heavenly realities. These realities include the heavenly city and heavenly beings (i.e., angels and believers). Everything about this vision encourages us to come boldly into God’s presence (cf. Hebrews 4:16).

The phrase "the general assembly and church of the first-born"-the Greek construction suggests one group-probably refers to all those believers who had died but will receive their full inheritance because they followed the Lord faithfully and did not apostatize. [Note: E.g., Hodges, "Hebrews," p. 811.] Another view is that it refers to all the saints on earth and in heaven. [Note: E.g., Morris, p. 142.] Still other interpreters believe all Christians on earth are in view. [Note: E.g., Moffatt, p. 217; I Howard Marshall, "New Wine in Old Wine-Skins: V. The Biblical Use of the Word ’Ekklesia,’" Expository Times 84:12 (1973):364; and Barnabas Lindars, The Theology of the Letter to the Hebrews, pp. 115-16).] Others believe all Christians already in heaven are. [Note: E.g., e.g., Bruce, The Epistle . . ., pp. 376-77.]

"To come to the ’church of the firstborn’ means to be called to the privilege of being a firstborn son. All Christians are called to be part of that assembly and by birth have a right to be there. However, they may forfeit that right and never achieve their calling. That is the thrust of all the warnings of the book of Hebrews." [Note: Dillow, p. 85, n. 73.]

The firstborn was the son who received the greatest amount of inheritance. This is evidently another reference to Christ’s companions (Hebrews 1:9; Hebrews 3:12) who are partakers of His glory (Hebrews 3:14; Hebrews 6:4; Hebrews 12:8), namely, those who faithfully persevere in their faith. [Note: Lane, Hebrews 9-13, p. 469.] Their names are on a heavenly roll as those who died cleaving to the Lord (cf. Exodus 32:33; Psalms 69:28; Isaiah 4:3; Daniel 12:1; Luke 10:20; Philippians 4:3; Revelation 3:5; Revelation 13:8; Revelation 20:12).

"The spirits of righteous men made perfect" evidently refers to all the glorified redeemed, faithful and unfaithful, whom Christ’s sacrifice perfects eventually (glorifies; cf. Hebrews 10:10; Hebrews 10:14; Hebrews 11:40).

Jesus’ blood is better than Abel’s because Jesus’ blood did not cry out for justice and retribution as Abel’s did (cf. Hebrews 11:4; Genesis 4:10). [Note: Their "blood" is a metonymy for their "death." Both deaths were violent and involved the shedding of blood.] It satisfied God’s demands and secured God’s acceptance of New Covenant believers (cf. Hebrews 9:12; Hebrews 9:26; Hebrews 10:10; Hebrews 10:14; Hebrews 10:19). It cried out to God for mercy and pardon for those for whom Jesus shed it.

"It must be acknowledged that the reference to Abel in Hebrews 12:24 b is unexpected, because it does not belong to the developed comparison between Sinai and Zion. It may have been suggested by the reference in Hebrews 12:23 b to the presence of pneumasi dikaion, ’the spirits of righteous persons,’ in the heavenly city, since the writer had specified in Hebrews 11:4 that Abel was attested by God as dikaios, ’righteous.’ It may also have been the writer’s intention to evoke the whole history of redemption, from the righteous Abel to the redemptive sacrifice of Jesus, mediator of the new covenant . . ." [Note: Lane, Hebrews 9-13, p. 474. Cf. Casey, pp. 380-82.]

This sevenfold comparison (Hebrews 12:18-24) should motivate us to remain faithful and thereby realize the superior blessings of the New Covenant.

Barclay's Daily Study Bible

Chapter 12

THE RACE AND THE GOAL ( Hebrews 12:1-2 )

12:1-2 Therefore, since we have so great a cloud of witnesses enveloping us, let us strip off every weight and let us rid ourselves of the sin which so persistently surrounds us, and let us run with steadfast endurance the course that is marked out for us and, as we do so, let us keep our gaze fixed on Jesus who, in order to win the joy that was set before him, steadfastly endured the Cross, thinking nothing of its shame, and has now taken his seat at the right hand or the throne of God.

This is one of the great, moving passages of the New Testament; and in it the writer has given us a well-nigh perfect summary of the Christian life.

(i) In the Christian life we have a goal. The Christian is not an unconcerned stroller along the byways of life; he is a wayfarer on the high road. He is not a tourist, who returns each night to the place from which he starts; he is a pilgrim who is for ever on the way. The goal is nothing less than the likeness of Christ. The Christian life is going somewhere, and it would be well if, at each day's ending, we were to ask ourselves: "Am I any farther on?"

(ii) In the Christian life we have an inspiration. We have the thought of the unseen cloud of witnesses: and they are witnesses in a double sense. For they have witnessed their confession to Christ and they are now witnesses of our performance. The Christian is like a runner in some crowded stadium. As he presses on. the crowd looks down; and the crowd looking down are those who have already won the crown.

Longinus, in his great work On The Sublime, has a recipe for greatness in literary endeavour. "It is a good thing." he writes, "to form the question in our souls, How would Homer perhaps have said this? How would Plato or Demosthenes have lifted it up to sublimity? How would Thucydides have put it in his history? For when the faces of these people come before us in our emulation they will, as it were, illumine our road and will lift us up to those standards of perfection which we have imagined in our minds. It would be still better if we were to suggest this to our minds. 'What would this that I have said sound like to Homer, if he were standing by, or to Demosthenes, or how would they have reacted to it?' In truth it is a supreme test to imagine such a judgment court and theatre for our own private productions, and, in imagination, to submit an account of our writings to such heroes as judges."

An actor would act with double intensity if he knew that some famous dramatic master was sitting in the stalls watching him. An athlete would strive with double effort if he knew that a stadium of famous Olympic athletes was watching him. It is of the very essence of the Christian life that it is lived in the gaze of the heroes of the faith who lived, suffered and died in their day and generation. How can a man avoid the struggle for greatness with an audience like that looking down upon him?

(iii) In the Christian life we have a handicap. If we are encircled by the greatness of the past. We are also encircled by the handicap of our own sin. No man would seek to climb Mount Everest with a pantechnicon of lumber weighing him down. If we would travel far, we must travel light. There is in life an essential duty of discarding things. There may be habits, pleasures, self-indulgences, associations which hold us back. We must shed them as the athlete sheds his track suit when he goes to the starting-mark; and often we will need the help of Christ to enable us to do so.

(iv) In the Christian life we have a means. That means is steadfast endurance. The word is hupomone ( G5281) which does not mean the patience which sits down and accepts things but the patience which masters them. It is not some romantic thing which lends us wings to fly over the difficulties and the hard places. It is a determination, unhurrying and yet undelaying, which goes steadily on and refuses to be deflected. Obstacles do not daunt it and discouragements do not take its hope away. It is the steadfast endurance which carries on until in the end it gets there.

(v) In the Christian life we have an example. That example is Jesus himself. For the goal that was set before him, he endured all things; to win it meant the way of the Cross. The writer to the Hebrews has a flash of insight--despising the shame, he says. Jesus was sensitive; never had any person so sensitive a heart. A cross was a humiliating thing. It was for criminals, for those whom society regarded as the dregs of humanity--and yet he accepted it. St. Philip of Neri bids us "to despise the world, to despise ourselves, and to despise--the fact that we are despised" (spernere mundum, spernere te ipsum, spernere te sperni). If Jesus could endure like that, so must we.

(vi) In the Christian life we have a presence, the presence of Jesus. He is at once the goal of our journey and the companion of our way; at once the one whom we go to meet and the one with whom we travel. The wonder of the Christian life is that we press on surrounded by the saints, oblivious to everything but the glory of the goal and forever in the company of him who has already made the journey and reached the goal, and who waits to welcome us when we reach the end.

THE STANDARD OF COMPARISON ( Hebrews 12:3-4 )

12:3-4 Consider him who steadfastly endured such opposition at the hands of sinners, and compare your lives with his, so that you may not faint and grow weary in your souls. You have not yet had to resist to the point of blood in your struggle against sin.

The writer to the Hebrews uses two very vivid words when he speaks of fainting and growing weary. They are the words which Aristotle uses of an athlete who flings himself on the ground in collapse after he has surged past the winning post of the race. So Hebrews is in effect saying: "Don't give up too soon; don't collapse until the winning post is passed.

To urge them to that he uses two arguments.

(i) For them the struggle of Christianity has not yet become a mortal struggle. When he speaks of resisting to the point of blood, he uses the very phrase of the Maccabaean leaders when they called on their troops to fight to the death. When the writer to the Hebrews says that his people have not yet resisted to the point of blood, as Moffatt puts it, "he is not blaming them, he is shaming them." When they think of what the heroes of the past went through to make their faith possible, surely they cannot drift into lethargy or flinch from conflict.

(ii) He pleads with them to compare what they have to suffer with what Jesus suffered. He gave up the glory which was his; he came into all the narrowness of the life of humanity; he faced the hostility of men; in the end he had to die upon a cross. So the writer to the Hebrews in effect demands: "How can you compare what you have to go through with what he went through? He did all that for you--what are you going to do for him?"

These two verses stress the essential costliness of Christian faith. It cost the lives of the martyrs; it cost the life of him who was the Son of God. A thing which cost so much cannot be lightly discarded. A heritage like that is not something that a man can hand down tarnished. These two verses make the demand that comes to every Christian: "Show yourself worthy of the sacrifice that men and God have made for you."

THE DISCIPLINE OF GOD ( Hebrews 12:5-11 )

12:5-11 Have you forgotten the appeal, an appeal which reasons with you as sons?

The writer to the Hebrews sets out still another reason why men should cheerfully bear affliction when it comes to them. He has urged them to bear it because the great saints of the past have borne it. He has urged them to bear it because anything they may have to bear is a little thing compared with what Jesus Christ had to bear. Now he says that they must bear hardship because it is sent as a discipline from God and no life can have any value apart from discipline.

A father always disciplines his child. It would not be a mark of love to let a son do what he likes and have nothing but an easy way; it would show that the father regarded the son as no better than an illegitimate child to whom he felt neither love nor responsibility. We submit to an earthly father's discipline which is imposed only for a short time, until we reach years of maturity, and which at best always contains an element of arbitrariness. The earthly father is he to whom we owe our bodily life; how much more should we submit to the discipline of God to whom we owe our immortal spirits and who, in his wisdom, seeks for nothing but our highest good.

There is a curious passage in Xenophon's Cyropaedia. There is an argument about whether the man who makes men laugh or makes them weep is of most use in the world. Aglaitidas says: "He that makes his friends laugh seems to me to do them much less service than he who makes them weep; and if you will look at it rightly, you, too, will find that I speak the truth. At any rate, fathers develop self-control in their sons by making them weep and teachers impress good lessons on their pupils in the same way, and laws, too, turn the citizens to justice by making them weep. But could you say that those who make us laugh either do good to our bodies or make our minds any more fitted for the management of our private business or the affairs of state?" It was the view of Aglaitidas that it was the man who exerted discipline who really did good to his fellow-men.

There is no doubt that this passage would come to those who heard it for the first time with a double impact, for all the world knew of that amazing thing the patria potestas, the father's power. A Roman father had by law absolute power over his family. If his son should marry, the father continued to have absolute power both over him and any grandchildren there might be. It began at the beginning. A Roman father could keep or discard his newborn child as he liked. He could bind or scourge his son; he could sell him into slavery; and he even had the right to execute him. True, when a father was about to take serious steps against a member of his family, he usually called a council of all its adult male members, but he did not need to. True, later on public opinion would not permit the execution of a son by a father, but it happened as late as the time of Augustus. Sallust, the Roman historian, tells us of an incident during the Catiline conspiracy. Catiline rebelled against Rome and amongst those who went out to join his forces was Aulus Fulvius, the son of a Roman senator. He was arrested and brought back, and his own father tried him and judged him and ordered him to be put to death. In regard to the patria potestas a Roman son never came of age. He might have engaged on a state career; he might be holding the highest magistracies; he might be held in honour by the whole country; all that did not matter; he was directly and completely under his father's power so long as his father survived. If ever a people knew what parental discipline was the Romans did; and when the writer to the Hebrews talked about the way in which an earthly father disciplined his son, his hearers well knew what he was talking about.

So, then, the writer insists that we must look on all the hardships of life as the discipline of God and as sent to work, not for our harm but for our ultimate and highest good. To prove his point he makes a quotation from Proverbs 3:11-12. There are many ways in which a man may look at the discipline which God sends him. .

(i) He may resignedly accept it. That is what the Stoics did. They held that nothing in this world happens outside the will of God; therefore, they argued, there is nothing to do but to accept it. To do anything else is simply to batter one's head against the walls of the universe. That is possibly the acceptance of supreme wisdom; but none the less it is the acceptance not of a father's love but of a father's power. It is not a willing but a defeated acceptance.

(ii) A man may accept discipline with the grim sense of getting it over as soon as possible. A certain famous Roman said: "I will let nothing interrupt my life." If a man accepts discipline like that he regards it as an infliction to be struggled through with defiance and certainly not with gratitude.

(iii) A man may accept discipline with the self-pity which leads in the end to collapse. Some people, when they are caught up in some difficult situation, give the impression that they are the only people in the world whom life ever hurt. They are lost in their self-pity.

(iv) A man may accept discipline as a punishment which he resents. It is strange that at this time the Romans saw in national and personal disasters nothing but the vengeance of the gods. Lucan wrote: "Happy were Rome indeed, and blessed citizens would she have, if the gods were as much concerned with caring for men as they are with exacting vengeance from them." Tacitus held that the disasters of the nation were proof that not men's safety but men's punishment was the interest of the gods. There are still people who regard God as vindictive. When something happens to them or to those whom they love their question is: "What did I do to deserve this?" And the question is asked in such a tone as to make it clear that they regard the whole matter as an unjust punishment from God. It never dawns upon them to ask: "What is God trying to teach me and to do with me through this experience?"

(v) So we come to the last attitude. A man may accept discipline as coming from a loving father. Jerome said a paradoxical but true thing: "The greatest anger of all is when God is no longer angry with us when we sin." He meant that the supreme punishment is when God lets us alone as unteachable. The Christian knows that "a father's hand will never cause his child a needless tear" and that everything can be utilised to make him a wiser and a better man. As Robert Browning wrote in Rabbi ben Ezra:

"Then welcome each rebuff

That turns earth's smoothness rough,

Each sting that bids nor sit nor stand but go!

Be our joy three-parts pain!

Strive and hold cheap the strain;

Learn, nor account the pang; dare, never grudge the throe!

For thence--a paradox

Which comforts while it mocks--

Shall life succeed in that it seems to fail;

What I aspired to be,

And was not, comforts me.

A brute I might have been, but would not sink i' the scale."

We shall cease from self-pity, from resentment and from rebellious complaint if we remember that there is no discipline of God which does not take its source in love and is not aimed at good.

DUTIES, AIMS AND DANGERS ( Hebrews 12:12-17 )

12:12-17 So, then, lift up the slack hands. Strengthen the weak knees. And make straight the paths of your feet so that the bones of the lame may not be completely dislocated but rather may be cured. Make peace your aim--and do it all together--and aim at that holiness without which no one can see the Lord. Watch that no one misses the grace of God. Watch that no pernicious influence grows up to involve you in troubles. And watch that the main body of your people are not soiled by any such thing. Watch that no one falls into sexual impurity or turns to an unhallowed life, as Esau did, Esau who, for a single meal, gave away his birthright. For you are well aware of how when he afterwards wanted to claim the blessing he ought to have inherited, he was rejected--for he had no opportunity to change his mind--although he sought that blessing with tears.

With this passage the writer to the Hebrews comes to the problems of everyday Christian life and living. He knew that sometimes it is given to a man to mount up with wings as an eagle; he knew that sometimes a man is enabled to run and not be weary in the pursuit of some great moment of endeavour; but he also knew that of all things it is hardest to walk every day and not to faint. Here he is thinking of the daily struggle of the Christian way.

(i) He begins by reminding them of their duties. In every congregation and in every Christian society there are those who are weaker and more likely to go astray and to abandon the struggle. It is the duty of those who are stronger to put fresh vigour into listless hands and fresh strength into failing feet. The phrase used for stack hands is the same as is used to describe the children of Israel in the days when they wished to abandon the rigours of the journey across the wilderness and to return to the ease and the fleshpots of Egypt.

The Odes of Solomon (6: 14ff.) have a description of the work of those who are true servants and ministers:

"They have assuaged the dry lips,

And the will that fainted they have raised up...

And limbs that had fallen

They have straightened and set up."

One of life's greatest glories is to be an encourager of the man who is near to despair and a strengthener of the man whose strength is failing. To help these people we have to make their ways straight. A Christian has a double duty; he has a duty to God and a duty to his fellow men. The Testimony of Simeon (5: 2, 3) has an illuminating description of the duty of the good man. "Make your heart good in the sight of the Lord; and make your ways straight in the sight of men; so you will find favour in the sight of the Lord and of men."

To God a man must present a clean heart; to men he must present an upright life. To show a man the right way to walk, by personal example to keep him on the right road, to remove from the path something that would make him stumble, to make the journey easier for faltering and lagging feet, is a Christian duty. A man must offer his heart to God and his service and example to his fellow-men.

(ii) The writer to the Hebrews turns to the aims which must ever be before the Christian.

(a) He must aim at peace. In Hebrew thought and language peace was no negative thing; it was intensely positive. It was not simply freedom from trouble; it was two things.

First, it was everything which makes for a man's highest good. As the Hebrews saw it, that highest good was to be found in obedience to God. Proverbs says: "My son, forget not my law; but let thine heart keep my commandments: for length of days and long life and peace shall they add unto thee." The Christian must aim at that complete obedience to God in which life finds its highest happiness, its greatest good, its perfect consummation, its peace. Second, peace meant right relationships between man and man. It meant a state when hatred was banished and each man sought nothing but his neighbour's good. Hebrews says: "Seek to live together as Christian men ought to live, in the real unity which comes from living in Christ."

The peace to be sought is that coming from obedience to God's will, which raises a man's life to its highest realization and enables him to live in and to produce right relationships between his fellow-men.

One thing remains to be noted--that kind of peace is to be pursued. It requires an effort; it is not something which just happens. It is the product of mental and spiritual toil and sweat. Rudyard Kipling wrote:

"Our England is a garden, and such gardens are not made

By singing:--'Oh, how beautiful!' and sitting in the shade,

While better men than we go out and start their working-lives

At grubbing weeds from gravel-paths with broken dinner-knives."

The gifts of God are given, but they are not given away; they have to be won, for they can be received only on God's conditions--and the supreme condition is obedience to himself

(b) He must aim at holiness (hagiasmos, G38) . Hagiasmos has in it the same root as the adjective hagios, which is usually translated holy. The root meaning is always difference and separation. Although he lives in the world, the man who is hagios ( G40) must always in one sense be different from it and separate from it. His standards are not the world's standards, nor his conduct the world's conduct. His aim is not to stand well with men but to stand well with God. Hagiasmos ( G38) , as Westcott finely put it, is "the preparation for the presence of God." The life of the Christian is dominated by the constant memory that its greatest aim is to enter into the presence of God.

(iii) The writer to the Hebrews goes on to point the dangers which threaten the Christian life:

(a) There is the danger of missing the grace of God. The word he uses might be paraphrased failing to keep up with the grace of God. The early Greek commentator Theophylact interprets this in terms of a journey of a band of travellers who every now and again check up, "Has anyone fallen out? Has anyone been left behind while the others have pressed on?" In Micah there is a vivid text ( Micah 4:6), "I will assemble the lame." Moffatt translates it: "I will collect the stragglers." It is easy to straggle away, to linger behind, to drift instead of to march, and so to miss the grace of God. There is no opportunity in this life which cannot be missed. The grace of God brings to us the opportunity to make ourselves and to make life what they are meant to be. A man may, in his lethargy, his thoughtlessness, his unawareness, his procrastination, miss the chances which grace brings to him. Against that we must ever be upon the watch.

(b) There is the danger of what the Revised Standard Version calls "a root bearing poisonous and bitter fruit." The phrase comes from Deuteronomy 29:18; and there it describes the man who goes after strange gods and encourages others to do so, and who thereby becomes a pernicious influence on the life of the community. The writer to the Hebrews is warning against those who are a corrupting influence. There are always those who think the Christian standards unnecessarily strict and punctitious; there are always those who do not see why they should not accept the world's standards of life and conduct. This was specially so in the early Church. It was a little island of Christianity surrounded by a sea of paganism; its members were, at the most, only one generation away from heathenism. It was easy to relapse into the old standards. This is a warning against the infection of the world, sometimes deliberately, sometimes unconsciously, spread within the Christian society.

(c) There is the danger of failing into immorality or relapsing into an unhallowed life. The word used for unhallowed is bebelos ( G952) . It has an illuminating background. It was used for ground that was profane in contradistinction to ground that was consecrated The ancient world had its religions into which only the initiated could come. Bebelos ( G952) was used for the person who was uninitiated and uninterested in contradistinction to the man who was devout. It was applied to such men as Antiochus Epiphanes who was pledged to wipe out all true religion; it was applied to Jews who had become apostates and had forsaken God. Westcott sums up this word by saying that it describes the man whose mind recognizes nothing higher than earth, for whom there is nothing sacred, who has no reverence for the unseen. An unhallowed life is a life without any awareness of or interest in God. In its thoughts, aims, pleasures, it is completely earthbound. We have to have a care lest we drift into a frame of mind and heart which has no horizon beyond this world, for that way inevitably lie the failure of chastity and the loss of honour.

To sum it all up, the writer to the Hebrews cites the example of Esau. He really puts two stories together-- Genesis 25:28-34 and Genesis 27:1-39. In the first Esau came in from the field ravenously hungry and sold his birthright to Jacob for a share of the food which he was preparing. The second story tells how Jacob subtly robbed Esau of his birthright by impersonating him when Isaac was old and blind and so gaining the blessing which belonged to Esau as the elder of the two sons. It was when Esau sought the blessing that Jacob had shrewdly obtained and learned he could not get it that he lifted up his voice and wept ( Genesis 27:38).

There is more to this than lies upon the surface. In Hebrew legend and in rabbinic elaboration Esau had come to be looked upon as the entirely sensual man, the man who put the needs of his body first. Hebrew legend says that while Jacob and Esau--they were twins--were still in their mother's womb, Jacob said to Esau: "My brother, there are two worlds before us, this world and the world to come. In this world men eat and drink and traffic and marry and bring up sons and daughters; but all this does not take place in the world to come. If you like, take this world and I will take the other." And Esau was well content to take this world, because he did not believe that there was any other. On that very day when Jacob's subterfuge gained him Isaac's blessing, legend said that Esau already had committed five sins--"he had worshipped with strange worship, he had shed innocent blood, he had pursued a betrothed damsel, he had denied the life of the world to come, and he had despised his birthright."

Hebrew interpretation saw Esau as the sensual man, the man who saw no pleasures beyond the crude pleasures of this world. Any man like that sells his birthright; for a man throws away his inheritance when he throws away eternity.

The writer to the Hebrews says, according to the King James Version, that Esau found no place for repentance. The Greek for repentance is metanoia ( G3341) , which literally means a change of mind. It is better to say that it was now impossible for Esau to change his mind. It is not that he was barred from the forgiveness of God. It is just the grim fact that there are certain choices which cannot be unmade and certain consequences which not even God can take away. To take a very simple example--if a young man loses his purity or a girl her virginity, nothing can ever bring it back. The choice has been made and it stands. God can and will forgive but he cannot turn back the clock.

We do well to remember that there is a certain finality in life. If, like Esau, we take the way of this world and make bodily things our final good, if we choose the pleasures of time in preference to the joys of eternity, God can and will still forgive but something has happened that can never be undone. There are certain things in which a man cannot change his mind but must abide for ever by the choice that he has made.

THE TERROR OF THE OLD AND THE GLORY OF THE NEW ( Hebrews 12:18-24 )

12:18-24 It is not to something that can be touched that you have come, to a flaming fire, to mist and gloom and stormblast, and to the blare of a trumpet, and to a voice which spoke such words that those who heard it begged that not another word should be further spoken unto them, for they could not bear the command: "If even a beast touches the mountain, it shall be stoned." So terrifying was the apparition that Moses said: "I am in utter fear and trembling." But you have come to Mount Sion and to the city of the living God, the heavenly Jerusalem, to ten thousands of angels gathered in glad assembly, to the assembly of the honoured ones whose names are in the registers of heaven, to that God who is judge of all, to the spirits of just men who have come to that goal for which they were created, and to Jesus, the mediator of the new covenant, to the sprinkled blood which has a message greater than the blood of Abel.

This passage is a contrast between the old and the new. It is a contrast between the giving of the law on Mount Sinai and the new covenant of which Jesus is the mediator. Down to Hebrews 12:21 it has echo after echo of the story of the giving of the law on Mount Sinai. Deuteronomy 4:11 describes that first law-giving: "And you came near and stood at the foot of the mountain; while the mountain burned with fire to the heart of heaven, wrapped in darkness, cloud and gloom. And the Lord spoke to you out of the midst of the fire." Exodus 19:12-13 tells of the unapproachability of that awful mountain: "And you shall set bounds for the people round about, saying, 'Take heed that you do not go up into the mountain, or touch the border of it: whoever touches the mountain shall be put to death: no hand shall touch him, but he shall be stoned, or shot; whether beast or man, he shall not live: When the trumpet sounds a long blast they shall come up to the mountain.'" Deuteronomy 5:23-27 tells how the people were so afraid to hear the voice of God for themselves that they asked Moses to go and to bring God's message to them. "If we hear the voice of the Lord our God any more, we shall die." Deuteronomy 9:19 tells of the terror of Moses, but the writer to the Hebrews has transferred these words to the giving of the law, although in the original story they were spoken by Moses when he came down from the mountain and found the people worshipping the golden calf. The whole passage down to Hebrews 12:21 is a pattern of reminiscences from the story of the giving of the law at Mount Sinai. All the terrifying things have been gathered together to stress the awfulness of that scene.

In the giving of the law at Mount Sinai three things are stressed. (i) The sheer majesty of God. The story stresses the shattering might of God and in it there is no love at all. (ii) The absolute unapproachability of God. So far from the way being open to God, he who tries to approach him meets death. (iii) The sheer terror of God. Here is nothing but an awe-stricken fear which is afraid to look and even to listen.

Then at Hebrews 12:22 comes the difference. The first section deals with all that man can expect under the old covenant, a God of lonely majesty, complete separation from man, and prostrating fear. But to the Christian there has come the new covenant and a new relationship with God.

Hebrews makes a kind of list of the new glories that await the Christian.

(i) The new Jerusalem awaits him. This world with all its impermanence, its fears, its mysteries, its separations goes and life for the Christian is made new.

(ii) The angels await him in joyful assembly. The word used for joyful assembly is paneguris ( G3831) which is the word for a joyful national assembly in honour of the gods. To the Greek it described a joyful holy day when all men rejoiced. For the Christian, the joy of heaven is such that it makes even the angels break into rejoicing.

(iii) There await him God's elected people. The writer to the Hebrews uses two words to describe them. He says literally that they are the first-born. Now the characteristic of the first-born son is that the inheritance and the honour are his. He says that they are those whose names are written in the registers of heaven. In ancient days kings kept a register of their faithful citizens. So there await the Christian all those whom God has honoured and all those whom God has reckoned amongst his faithful citizens.

(iv) There awaits him God the Judge. The writer to the Hebrews never forgot that, at the end, the Christian must stand the scrutiny of God. The glory is there; but the awe and the fear of God still remain. The New Testament is never in the slightest danger of sentimentalising the idea of God.

(v) There await him the spirits of all good men who have achieved their goal. Once they encircled him in the unseen cloud; now he will be one of them. He himself goes to join those whose names are on God's honour roll.

(vi) Finally the writer to the Hebrews says that it was Jesus who initiated this new covenant and made this new relationship with God possible. It was he, the perfect priest and the perfect sacrifice, who made the unapproachable approachable and he did this at the cost of his blood. So the section ends with a curious contrast between the blood of Abel and the blood of Jesus. When Abel was slain, his blood upon the ground called for vengeance ( Genesis 4:10); but when Jesus was slain, his blood opened up the way of reconciliation. His sacrifice made it possible for man to be friends with God.

Once men were under the terror of the law; the relationship between them and God was one of unbridgeable distance and shuddering fear. But after Jesus came and lived and died, the God who was far distant was brought near and the way opened to his presence.

THE GREATER OBLIGATION ( Hebrews 12:25-29 )

12:25-29 See that you do not refuse to listen to his voice; for if they who refused to listen to the one who brought the oracles of God upon earth did not escape, how much more shall we not escape if we turn away from him who speaks from Heaven? Then his voice shook the earth but now the voice of the promise is: "Still once more I will shake not only the earth but heaven also." That phrase "still once more" signifies the removal of the things that are shaken, because they are merely created things, in order that the things which cannot be shaken may remain. Therefore let us give thanks because we are receiving a kingdom that cannot be shaken, a kingdom in which we must worship God acceptably, with reverence and with fear, for our God, too, is a consuming fire.

Here the water begins with a contrast which is also a warning. Moses brought to earth the oracles of God. The word that he uses (chrematizein, G5537) implies that Moses was only the transmitter of these oracles, the mouthpiece through which God spoke; and yet the man who broke these commandments did not escape punishment. On the other hand there is Jesus. The word used of him (lalein, G2980) implies the direct speech of God. He was not merely the transmitter of God's voice, he was God's voice. If that be so, how much more will the man who refuses to obey him find punishment? If a man merits condemnation for neglecting the imperfect message of the law, how much more does he merit it for neglecting the perfect message of the gospel? Because the gospel is the full revelation of God, there is laid on the man who hears it a double and a terrible responsibility; and his condemnation must be all the more if he neglects it.

Hebrews goes on to draw out another thought. When the law was given, the earth was shaken. "And Mount Sinai was wrapped in smoke, because the Lord descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly" ( Exodus 19:18). "Tremble, O earth at the presence of the Lord" ( Psalms 114:7). "The earth quaked, the heavens poured down rain at the presence of God" ( Psalms 68:8). "The crash of thy thunder was in the whirlwind; thy lightnings lighted up the world; the earth trembled and shook" ( Psalms 77:18).

The writer to the Hebrews finds another reference to the shaking of the earth in Haggai 2:6. There the Greek version of the Old Testament says: "Once again, in a little while, (the Hebrew says, "very soon") I will shake the heavens and the earth and the sea and the dry land." The writer to the Hebrews takes this to be an announcement of the day when this earth shall pass away and the new age will begin. In that day everything that can be shaken will be destroyed; the only things to remain will be the things which can never be shaken; and chief among them is our relationship with God.

All things may pass away; the world as we know it may be uprooted; life as we experience it may come to an end; but one thing stands eternally sure--the relationship of the Christian to God.

If that be so there is a great obligation laid upon us. We must worship God with reverence and serve him with fear; for nothing must be allowed to disturb that relationship which will be our salvation when the world passes away. So the writer to the Hebrews finishes with one of those threatening quotations which he so often flings like a thunderbolt at his readers. It is a quotation from Deuteronomy 4:24. Moses is telling the people that they must never break their agreement with God and relapse into idolatry. For he is a jealous God. They must worship him alone or they will find him a consuming fire. It is as if the writer to the Hebrews was saying: "There is a choice before you. Remain steadfastly true to God, and in the day when the universe is shaken into destruction your relationship with him will stand safe and secure. Be false to him and that very God who might have been your salvation will be to you a consuming fire of destruction." It is a grim thought; but in it there is the eternal truth that, if a man is true to God, he gains everything and, if he is untrue to God, he loses everything. In time and in eternity nothing really matters save loyalty to God.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

Hebrews 12:24

Gill's Exposition of the Whole Bible

And to Jesus, the Mediator of the new covenant,.... Of the new covenant, and, of Christ's being the Mediator of it,

:-.

:-. Coming to Christ is by faith; and is different from a corporeal coming to him in the days of his flesh; and from an outward attendance on ordinances; it is a coming to him under a sense of want, and upon a sight of fulness; and is the produce of God's efficacious grace; and souls must come to Christ as naked sinners; and without a Mediator, without anything of their own to ingratiate them; and it is free to all sensible sinners to come to him, and is the great privilege of saints: it is the blessing of blessings; such are safe, and settled, and at peace, who are come to Jesus; they can want no good thing, for all are theirs; they have free access to God through him, and a right to all privileges:

and to the blood of sprinkling: that is, the blood of Christ; so called, either in allusion to the blood of the passover, which was received in a basin, and with a bunch of hyssop was sprinkled upon the lintel and two side posts of the doors of the houses, in which the Israelites were; which being looked upon by Jehovah, he passed over them, and all were safe within, so that the destroyer did not touch them, when the firstborn in Egypt were destroyed, Exodus 12:1 which is the case of all such as are sprinkled with the blood of Jesus: or else to the blood of the covenant, sprinkled by Moses on the book, and on all the people, Exodus 24:8 or to the several sprinklings of blood in the legal sacrifices: and the phrase may denote the application of Christ's blood to his people, for justification, pardon, and cleansing, which is their great mercy and privilege:

that speaketh better things than that of Abel; either "than Abel", as the Vulgate Latin, and Syriac versions render it, who being dead, yet speaks; and who was a type of Christ in his death, and the punishment of it; for as he was slain by his own brother, who was punished for it, so Christ was put to death by his own nation and people, the Jews, for which wrath is come upon them to the uttermost: but the efficacy of Christ's blood for the procuring pardon, peace, reconciliation, and the redemption and purchase of his church and people, shows him to be greater than Abel; and it speaks better things than he did, or does: or else, "than the blood of Abel", as the Arabic version renders it; Abel's blood cried for vengeance; Christ's blood cries for peace and pardon, both in the court of heaven, where it is pleaded by Christ, and in the court of conscience, where it is sprinkled by his spirit: or than the sprinkling of the blood of Abel's sacrifice, or than Abel's sacrifice; which was the first blood that was sprinkled in that way, and the first sacrifice mentioned that was offered up by faith, and was typical of Christ's; but then Christ's sacrifice itself is better than that; and the sprinkling of his blood, to which believers may continually apply for their justification, remission, and purgation, and by which they have entrance into the holiest of all, is of greater efficacy than the sprinkling of blood in Abel's sacrifice; and calls for and procures better things than that did; which sense may the rather be chosen, since the apostle's view, in this epistle, is to show the superior excellency of Christ's sacrifice to all others, even to the more excellent of them, as Abel's was, Hebrews 11:4.

Henry's Complete Commentary on the Bible

      18 For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest,   19 And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more:   20 (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart:   21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:)   22 But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,   23 To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,   24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.   25 See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven:   26 Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.   27 And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.   28 Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear:   29 For our God is a consuming fire.

      Here the apostle goes on to engage the professing Hebrews to perseverance in their Christian course and conflict, and not to relapse again into Judaism. This he does by showing them how much the state of the gospel church differs from that of the Jewish church, and how much it resembles the state of the church in heaven, and on both accounts demands and deserves our diligence, patience, and perseverance in Christianity.

      I. He shows how much the gospel church differs from the Jewish church, and how much it excels. And here we have a very particular description of the state of the church under the Mosaic dispensation, Hebrews 12:18-21; Hebrews 12:18-21. 1. It was a gross sensible state. Mount Sinai, on which that church-state was constituted, was a mount that might be touched (Hebrews 12:18; Hebrews 12:18), a gross palpable place; so was the dispensation. It was very much external and earthly, and so more heavy. The state of the gospel church on mount Zion is more spiritual, rational, and easy. 2. It was a dark dispensation. Upon that mount there were blackness and darkness, and that church-state was covered with dark shadows and types: the gospel state is much more clear and bright. 3. It was a dreadful and terrible dispensation; the Jews could not bear the terror of it. The thunder and the lightning, the trumpet sounding, the voice of God himself speaking to them, struck them with such dread that they entreated that the word might not be so spoken to them any more,Hebrews 12:19; Hebrews 12:19. Yea, Moses himself said, I exceedingly fear and quake. The best of men on earth are not able to converse immediately with God and his holy angels. The gospel state is mild, and kind, and condescending, suited to our weak frame. 4. It was a limited dispensation; all might not approach to that mount, but only Moses and Aaron. Under the gospel we have all access with boldness to God. 5. It was a very dangerous dispensation. The mount burned with fire, and whatever man or beast touched the mount must be stoned, or thrust through with a dart,Hebrews 12:20; Hebrews 12:20. It is true, it will be always dangerous for presumptuous and brutish sinners to draw night to God; but it is not immediate and certain death, as here it was. This was the state of the Jewish church, fitted to awe a stubborn and hard-hearted people, to set forth the strict and tremendous justice of God, to wean the people of God from that dispensation, and induce them more readily to embrace the sweet and gentle economy of the gospel church, and adhere to it.

      II. He shows how much the gospel church represents the church triumphant in heaven, what communication there is between the one and the other. The gospel church is called mount Zion, the heavenly Jerusalem, which is free, in opposition to mount Sinai, which tendeth to bondage, Galatians 4:24. This was the hill on which God set his king the Messiah. Now, in coming to mount Zion, believers come into heavenly places, and into a heavenly society.

      1. Into heavenly places. (1.) Unto the city of the living God. God has taken up his gracious residence in the gospel church, which on that account is an emblem of heaven. There his people may find him ruling, guiding, sanctifying, and comforting them; there he speaks to them by the gospel ministry; there they speak to him by prayer, and he hears them; there he trains them up for heaven, and gives them the earnest of their inheritance. (2.) To the heavenly Jerusalem as born and bred there, as free denizens there. Here believers have clearer views of heaven, plainer evidences for heaven, and a greater meetness and more heavenly temper of soul.

      2. To a heavenly society. (1.) To an innumerable company of angels, who are of the same family with the saints, under the same head, and in a great measure employed in the same work, ministering to believers for their good, keeping them in all their ways, and pitching their tents about them. These for number are innumerable, and for order and union are a company, and a glorious one. And those who by faith are joined to the gospel church are joined to the angels, and shall at length be like them, and equal with them. (2.) To the general assembly and church of the first-born, that are written in heaven, that is, to the universal church, however dispersed. By faith we come to them, have communion with them in the same head, by the same Spirit, and in the same blessed hope, and walk in the same way of holiness, grappling with the same spiritual enemies, and hasting to the same rest, victory, and glorious triumph. Here will be the general assembly of the first-born, the saints of former and earlier times, who saw the promises of the gospel state, but received them not, as well as those who first received them under the gospel, and were regenerated thereby, and so were the first-born, and the first-fruits of the gospel church; and thereby, as the first-born, advanced to greater honours and privileges than the rest of the world. Indeed all the children of God are heirs, and every one has the privileges of the first-born. The names of these are written in heaven, in the records of the church here: they have a name in God's house, are written among the living in Jerusalem; they have a good repute for their faith and fidelity, and are enrolled in the Lamb's book of life, as citizens are enrolled in the livery-books. (3.) To God the Judge of all, that great God who will judge both Jew and Gentile according to the law they are under: believers come to him now by faith, make supplication to their Judge, and receive a sentence of absolution in the gospel, and in the court of their consciences now, by which they know they shall be justified hereafter. (4.) To the spirits of just men made perfect; to the best sort of men, the righteous, who are more excellent than their neighbours; to the best part of just men, their spirits, and to these in their best state, made perfect. Believers have union with departed saints in one and the same head and Spirit, and a title to the same inheritance, of which those on earth are heirs, those in heaven possessors. (5.) To Jesus the Mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. This is none of the least of many encouragements there are to perseverance in the gospel state, since it is a state of communion with Christ the Mediator of the new covenant, and of communication of his blood, that speaketh better things than the blood of Abel. [1.] The gospel covenant is the new covenant, distinct from the covenant of works; and it is now under a new dispensation, distinct from that of the Old Testament. [2.] Christ is the Mediator of this new covenant; he is the middle person that goes between both parties, God and man, to bring them together in this covenant, to keep them together notwithstanding the sins of the people and God's displeasure against them for sin, to offer up our prayers to God, and to bring down the favours of God to us, to plead with God for us and to plead with us for God, and at length to bring God and his people together in heaven, and to be a Mediator of fruition between them for ever, they beholding and enjoying God in Christ and God beholding and blessing them in Christ. [3.] This covenant is ratified by the blood of Christ sprinkled upon our consciences, as the blood of the sacrifice was sprinkled upon the altar and the sacrifice. This blood of Christ pacifies God and purifies the consciences of men. [4.] This is speaking blood, and it speaks better things than that of Abel. First, It speaks to God in behalf of sinners; it pleads not for vengeance, as the blood of Abel did on him who shed it, but for mercy. Secondly, To sinners, in the name of God. It speaks pardon to their sins, peace to their souls; and bespeaks their strictest obedience and highest love and thankfulness.

      III. The apostle, having thus enlarged upon the argument to perseverance taken from the heavenly nature of the gospel church state, closes the chapter by improving the argument in a manner suitable to the weight of it (Hebrews 12:25; Hebrews 12:25, c.): See then that you refuse not him that speaketh--that speaketh by his blood and not only speaketh after another manner than the blood of Abel spoke from the ground, but than God spoke by the angels, and by Moses spoke on mount Sinai; then he spoke on earth, now he speaks from heaven. Here observe,

      1. When God speaks to men in the most excellent manner he justly expects from them the most strict attention and regard. Now it is in the gospel that God speaks to men in the most excellent manner. For, (1.) He now speaks from a higher and more glorious seat and throne, not from mount Sinai, which was on this earth, but from heaven. (2.) He speaks now more immediately by his inspired word and by his Spirit, which are his witnesses. He speaks not now any new thing to men, but by his Spirit speaks the same word home to the conscience. (3.) He speaks now more powerfully and effectually. Then indeed his voice shook the earth, but now, by introducing the gospel state, he hath shaken not only the earth, but the heavens,--not only shaken the hills and mountains, or the spirits of men, or the civil state of the land of Canaan, to make room for his people,--not only shaken the world, as he then did, but he hath shaken the church, that is, the Jewish nation, and shaken them in their church-state, which was in Old-Testament times a heaven upon earth; this their heavenly spiritual state he hath now shaken. It is by the gospel from heaven that God shook to pieces the civil and ecclesiastical state of the Jewish nation, and introduced a new state of the church, that cannot be removed, shall never be changed for any other on earth, but shall remain till it be made perfect in heaven.

      2. When God speaks to men in the most excellent manner, the guilt of those who refuse him is the greater, and their punishment will be more unavoidable and intolerable; there is no escaping, no bearing it, Hebrews 12:25; Hebrews 12:25. The different manner of God's dealing with men under the gospel, in a way of grace, assures us that he will deal with the despisers of the gospel after a different manner than he does with other men, in a way of judgment. The glory of the gospel, which should greatly recommend it to our regard, appears in these three things:-- (1.) It was by the sound of the gospel trumpet that the former dispensation and state of the church of God were shaken and removed; and shall we despise that voice of God that pulled down a church and state of so long standing and of God's own building? (2.) It was by the sound of the gospel trumpet that a new kingdom was erected for God in the world, which can never be so shaken as to be removed. This was a change made once for all; no other change shall take place till time shall be no more. We have now received a kingdom that cannot be moved, shall never be removed, never give way to any new dispensation. The canon of scripture is now perfected, the Spirit of prophecy has ceased, the mystery of God is finished, he has put his last hand to it. The gospel church may be made more large, more prosperous more purified from contracted pollution, but it shall never be altered for another dispensation; those who perish under the gospel perish without remedy. And hence the apostle justly concludes, [1.] How necessary it is for us to obtain grace from God, to serve him acceptably: if we be not accepted of God under this dispensation, we shall never be accepted at all; and we lose all our labour in religion if we be not accepted of God. [2.] We cannot worship God acceptably, unless we worship him with godly reverence and fear. As faith, so holy fear, is necessary to acceptable worship. [3.] It is only the grace of God that enables us to worship God in a right manner: nature cannot come up to it; it can produce neither that precious faith nor that holy fear that is necessary to acceptable worship. [4.] God is the same just and righteous God under the gospel that he appeared to be under the law. Though he be our God in Christ, and now deals with us in a more kind and gracious way, yet he is in himself a consuming fire; that is, a God of strict justice, who will avenge himself on all the despisers of his grace, and upon all apostates. Under the gospel, the justice of God is displayed in a more awful manner, though not in so sensible a manner as under the law; for here we behold divine justice seizing upon the Lord Jesus Christ, and making him a propitiatory sacrifice, his soul and body an offering for sin, which is a display of justice far beyond what was seen and heard on mount Sinai when the law was given.

Spurgeon's Verse Expositions of the Bible

The Voice of the Blood of Christ

A Sermon

(No. 211)

Delivered on Sabbath Morning, August 29, 1858, by the

REV. C.H. SPURGEON

at the Music Hall, Royal Surrey Gardens

"The blood of sprinkling, that speaketh better things than that of Abel."-- Hebrews 12:24

OF all substances blood is the most mysterious, and in some senses the most sacred. Scripture teacheth us,--and after all there is very much philosophy in Scripture,--that "the blood is the life thereof,"--that the life lieth in the blood. Blood, therefore, is the mysterious link between matter and spirit. How it is that the soul should in any degree have an alliance with matter through blood, we cannot understand; but certain it is that this is the mysterious link which unites these apparently dissimilar things together, so that the soul can inhabit the body, and the life can rest in the blood. God has attached awful sacredness to the shedding of blood. Under the Jewish dispensation, even the blood of animals was considered as sacred. Blood might never be eaten by the Jews; it was too sacred a thing to become the food of man. The Jew was scarcely allowed to kill his own food: certainly he must not kill it except he poured out the blood as a sacred offering to Almighty God. Blood was accepted by God as the symbol of the atonement. "Without shedding of blood there is no remission of sin, because, I take it, blood hath such an affinity with life, that inasmuch as God would accept nought but blood, be signified that there must be a life offered to him, and that his great and glorious Son must surrender his life as a sacrifice for his sheep.

Now, we have in our text "blood" mentioned--two-fold blood. We have the blood of murdered Abel, and the blood of murdered Jesus. We have also two things in the text:--a comparison between the blood of sprinkling, and the blood of Abel; and then a certain condition mentioned. Rather, if we read the whole verse in order to get its meaning, we find that the righteous are spoken of as coming to the blood of sprinkling, that speaketh better things than the blood of Abel; so that the condition which will constitute the second part of our discourse, is coming to that blood of sprinkling for our salvation and glory.

I. Without further preface I shall at once introduce to you the CONTRAST AND COMPARISON IMPLIED IN THE TEXT. "The blood of sprinkling, that speaketh better things than that of Abel." I confess I was very much astonished when looking at Dr. Gill and Albert Barnes, and several of the more eminent commentators, while studying this passage, to find that they attach a meaning to this verse which had never occurred to me before. They say that the meaning of the verse is not that the blood of Christ is superior to the blood of murdered Abel, although that is certainly a truth, but that the sacrifice of the blood of Christ is better, and speaketh better things than the sacrifice which Abel offered. Now, although I do not think this is the meaning of the text and I have my reasons for believing that the blood here contrasted with that of the Saviour, is the blood of the murdered man Abel, yet on looking to the original there is so much to be said on both sides of the question, that I think it fair in explaining the passage to give you both the meanings. They are not conflicting interpretations; there is indeed a shade of difference but still they amount to the same idea.

First, then, we may understand here a comparison between the offerings Abel presented, and the offerings Jesus Christ presented, when he gave his blood to be a ransom for the flock.

Let me describe Abel's offering. I have no doubt Adam had from the very first of his expulsion from the garden of Eden offered a sacrifice to God; and we have some dim hint that this sacrifice was of a beast, for we find that the Lord God made Adam and Eve skins of beasts to be their clothing, and it is probable that those skins were procured by the slaughter of victims offered in sacrifice. However, that is but a dim hint: the first absolute record that he have of an oblatory sacrifice is the record of the sacrifice offered by Abel. Now, it appears that very early there was a distinction among men. Cain was the representative of the seed of the serpent, and Abel was the representative of the seed of the woman. Abel was God's elect, and Cain was one of those who rejected the Most High. However, both Cain and Abel united together in the outward service of God. They both of them brought on a certain high day a sacrifice. Cain took a different view of the matter of sacrifice from that which presented itself to the mind of Abel. Cain was proud and haughty: he said "I am ready to confess that the mercies which we receive from the soil are the gift of God, but I am not ready to acknowledge that I am a guilty sinner, deserving God's wrath, therefore," said he, "I will bring nothing but the fruit of the ground." "Ah, but" said Abel, "I feel that while I ought to be grateful for temporal mercies, at the same time I have sins to confess, I have iniquities to be pardoned, and I know that without shedding of blood there is no remission of sin; therefore," said he, "O Cain, I will not be content to bring an offering of the ground, of the ears of corn, or of first ripe fruits, but I will bring of the firstlings of my flock, and I will shed blood upon the altar, because my faith is, that there is to come a great victim who is actually to make atonement for the sins of men, and by the slaughter of this lamb, I express my solemn faith in him." Not so Cain; he cared nothing for Christ; he was not willing to confess his sin; he had no objection to present a thank-offering, but a sin-offering he would not bring. He did not mind bringing to God that which he thought might be acceptable as a return for favors received, but he would not bring to God an acknowledgment of his guilt, or a confession of his inability to make atonement for it, except by the blood of a substitute. Cain, moreover, when he came to the altar, came entirely without faith. He piled the unhewn stones, as Abel did, he laid his sheaves of corn upon the altar, and there he waited, but it was to him a matter of comparative indifference whether God accepted him or not. He believed there was a God, doubtless, but he had no faith in the promises of that God. God had said that the seed of the woman should bruise the serpent's head--that was the gospel as revealed to our first parents; but Cain had no belief in that gospel--whether it were true or not, he cared not--it was sufficient for him that he acquired enough for his own sustenance from the soil; he had no faith. But holy Abel stood by the side of the altar, and while Cain the infidel perhaps laughed and jeered at his sacrifice, he boldly presented there the bleeding lamb as a testimony to all men, both of that time and all future times, that he believed in the seed of the woman--that he looked for him to come who should destroy the serpent, and restore the ruins of the fall. Do you see holy Abel, standing there, ministering as a priest at God's altar? Do you see the flush of joy which comes over his face, when he sees the heavens opened, and the living fire of God descend upon the victims? Do you note with what a grateful expression of confident faith he lifts to heaven his eye which had been before filled with tears, and cries, "I thank thee O Father, Lord of heaven and earth, that thou hast accepted my sacrifice, inasmuch as I presented it through faith in the blood of thy Son, my Saviour, who is to come."

Abel's sacrifice, being the first on record, and being offered in the teeth of opposition, has very much in it which puts it ahead of many other of the sacrifices of the Jews. Abel is to be greatly honored for his confidence and faith in the coming Messiah. But compare for a moment the sacrifice of Christ with the sacrifice of Abel, and the sacrifice of Abel shrinks into insignificance. What did Abel bring? He brought a sacrifice which showed the necessity of blood-shedding but Christ brought the blood-shedding itself. Abel taught the world by his sacrifice that he looked for a victim, but Christ brought the actual victim. Abel brought but the type and the figure, the Lamb which was but a picture of the Lamb of God which taketh away the sins of the world; but Christ was that Lamb. He was the substance of the shadow, the reality of the type. Abel's sacrifice had no merit in it apart from the faith in the Messiah with which he presented it; but Christ's sacrifice had merit of itself; it was in itself meritorious. What was the blood of Abel's lamb? It was nothing but the blood of a common lamb that might have been shed anywhere, except that he had faith in Christ the blood of the lamb was but as water, a contemptible thing; but the blood of Christ was a sacrifice indeed, richer far than all the blood of beasts that ever were offered upon the altar of Abel, or the altar of all the Jewish high priests. We may say of all the sacrifices that were ever offered, however costly they might be, and however acceptable to God, though they were rivers of oil and tens of thousands of fat beasts, yet they were less than nothing, and contemptible, in comparison with the one sacrifice which our high priest hath offered once for all, whereby he hath eternally perfected them that are sanctified.

We have thus found it very easy to set forth the difference between the blood of Christ's sprinkling and the blood which Abel sprinkled. But now I take it that there is a deeper meaning than this, despite what some commentators have said. I believe that the allusion here is to the blood of murdered Abel. Cain smote Abel, and doubtless his hands and the altar were stained with the blood of him who had acted as a priest. "Now," says our apostle, "that blood of Abel spoke." We have evidence that it did, for God said to Cain, "The voice of thy brother's blood crieth unto me from the ground," and the apostle's comment upon that in another place is--"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts, and by it he being dead yet speaketh," speaketh through his blood, his blood crying unto God from the ground. Now, Christ's blood speaks too. What is the difference between the two voices?--for we are told in the text that it "speaketh better things than that of Abel."

Abel's blood spoke in a threefold manner. It spoke in heaven; it spoke to the sons of men; it spoke to the conscience of Cain. The blood of Christ speaks in a like threefold manner, and it speaks better things.

First, the blood of Abel spoke in heaven. Abel was a holy man, and all that Cain could bring against him was, "His own works were evil, and his brother's were righteous." You see the brothers going to the sacrifice together. You mark the black scowl upon the brow of Cain, when Abel's sacrifice is accepted while his remains untouched by the sacred fire. You note how they begin to talk together--how quietly Abel argues the question, and how ferociously Cain denounces him. You note again how God speaks to Cain, and warns him of the evil which he knew was in his heart; and you see Cain, as he goes from the presence chamber of the Most High, warned and forewarned; but yet with the dreadful thought in his heart that he will imbrue his hands in his brother's blood. He meets his brother; he talks friendly with him: he gives him, as it were, the kiss of Judas; he entices him into the field where he is alone; he takes him unawares; he smites him, and smites him yet again, till there lies the murdered bleeding corpse of his brother. O earth! earth! earth! cover not his blood. This is the first murder thou hast ever seen; the first blood of man that ever stained thy soil. Hark! there is a cry heard in heaven, the angels are astonished; they rise up from their golden seats, and they enquire, "What is that cry?" God looketh upon them, and he saith, "It is the cry of blood, a man hath been slain by his fellow; a brother by him who came from the bowels of the self-same mother has been murdered in cold blood, through malice. One of my saints has been murdered, and here he comes, And Abel entered into heaven blood-red, the first of God's elect who had entered Paradise, and the first of God's children who had worn the blood red crown of martyrdom. And then the cry was heard, loud and clear and strong; and thus it spoke--"Revenge! revenge! revenge!" And God himself, upstarting from his throne, summoned the culprit to his presence, questioned him, condemned him out of his own mouth, and made him henceforth a fugitive and a vagabond, to wander over the surface of the earth, which was to be sterile henceforth to his plough.

And now, beloved, just contrast with this the blood of Christ. That is Jesus Christ, the Incarnate Son of God; he hangs upon a tree; he is murdered--murdered by his own brethren. "He came unto his own, and his own received him not, but his own led him out to death." He bleeds; he dies; and then is heard a cry in heaven. The astonished angels again start from their seats, and they say," What is this? What is this cry that we hear?" And the Mighty Maker answers yet again, "It is the cry of blood; it is the cry of the blood of my only-begotten and well-beloved Son!" And God, uprising from his throne, looks down from heaven and listens to the cry. And what is the cry? It is not revenge; but the voice crieth, "Mercy! mercy! mercy!" Did you not hear it? It said, "Father, forgive them, for they know not what they do." Herein, the blood of Christ "speaketh better things than that of Abel," for Abel's blood said, "Revenge!" and made the sword of God start from its scabbard; but Christ's blood cried "Mercy!" and sent the sword back again, and bade it sleep for ever.

"Blood hath a voice to pierce the skies,

'Revenge!' the blood of Abel cries;

But the rich blood of Jesus slain,

Speaks peace as loud from every vein."

You will note too that Abel's blood cried for revenge upon one man only--upon Cain; it required the death of but one man to satisfy for it, namely. the death of the murderer. "Blood for blood!" The murderer must die the death. But what saith Christ's blood in heaven? Does it speak for only one? Ah! no, beloved; "the free gift hath come upon many." Christ's blood cries mercy! mercy! mercy! not on one, but upon a multitude whom no man can number--ten thousand times ten thousand.

Again: Abel's blood cried to heaven for revenge, for one transgression of Cain that for ought that Cain had done, worthless and vile before, the blood of Abel did not demand any revenge: it was for the one sin that blood clamoured at the throne of God, and not for many sins. Not so the voice of the blood of Christ. It is "for many offenses unto justification." Oh, could ye hear that cry, that all-prevailing cry, as now it comes up from Calvary's summit--"Father, forgive them!" not one, but many. "Father, forgive them." And not only forgive them this offense, but forgive them all their sins, and blot out all their iniquities. Ah! beloved, we might have thought that the blood of Christ would have demanded vengeance at the hands of God. Surely, if Abel be revenged seven fold, then must Christ be revenged seventy times seven. If the earth would not swallow up the blood of Abel, till it had had its fill, surely we might have thought that the earth never would have covered the corpse of Christ, until God had struck the world with fire and sword, and banished all men to destruction. But, O precious blood! thou sayest not one word of vengeance! All that this blood cries is peace! pardon! forgiveness! mercy! acceptance! Truly it "speaketh better things than that of Abel."

Again: Abel's blood had a second voice. It spoke to the whole world. "He being dead yet speaketh"--not only in heaven, but on earth. God's prophets are a speaking people. They speak by their acts and by their words as long as they live, and when they are buried they speak by their example which they have left behind. Abel speaks by his blood to us. And what does it say? When Abel offered up his victim upon the altar he said to us, "I believe in a sacrifice that is to be offered for the sins of men," but when Abel's own blood was sprinkled on the altar he seemed to say, "Here is the ratification of my faith; I seal my testimony with my own blood; you have now the evidence of my sincerity, for I was prepared to die for the defense of this truth which I now witness unto you." It was a great thing for Abel thus to ratify his testimony with his blood. We should not have believed the martyrs half so easily if they had not been ready to die for their profession. The Gospel in ancient times would never have spread at such a marvellous rate, if it had not been that all the preachers of the gospel were ready at any time to attest their message with their own blood. But Christ's blood "speaketh better things than that of Abel." Abel's blood ratified his testimony, and Christ's blood has ratified his testimony too; but Christ's testimony is better than that of Abel. For what is the testimony of Christ? The covenant of grace--that everlasting covenant. He came into this world to tell us that God had from the beginning chosen his people--that he had ordained them to eternal life, and that he had made a covenant with his son Jesus Christ that if he would pay the price they should go free--if he would suffer in their stead they should be delivered. And Christ cried e'er "he bowed his head and gave up the ghost"--"It is finished." The covenant purpose is finished. That purpose was "to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness." Such was the testimony of our Lord Jesus Christ, as his own blood gushed from his heart, to be the diestamp, and seal, that the covenant was ratified. When I see Abel die I know that his testimony was true; but when I see Christ die I know that the covenant is true.

"This covenant, O believer, stands

Thy rising fears to quell;

'Tis signed and sealed and ratified,

In all things ordered well."

When he bowed his head and gave up the ghost, he did as much as say, "All things are made sure unto the seed by my giving myself a victim." Come, saint, and see the covenant all blood-bestained, and know that it is sure. He is "the faithful and true witness, the prince of the kings of the earth." First of martyrs, my Lord Jesus, thou hadst a better testimony to witness than they all, for thou hast witnessed to the everlasting covenant; thou hast witnessed that thou art the shepherd and bishop of souls; thou hast witnessed to the putting away of sin by the sacrifice of thyself Again: I say, come, ye people of God, and read over the golden roll. It begins in election--it ends in everlasting life, and all this the blood of Christ crieth in your ears. All this is true; for Christ's blood proves it to be true, and to be sure to all the seed. It "speaketh better things than that of Abel."

Now we come to the third voice, for the blood of Abel had a three-fold sound. It spoke in the conscience of Cain. Hardened though he was, and like a very devil in his sin, yet he was not so deaf in his conscience that he could not hear the voice of blood. The first thing that Abel's blood said to Cain was this: Ah! guilty wretch, to spill thy brother's blood! As he saw it trickling from the wound and flowing down in streams, he looked at it, and as the sun shone on it, and the red glare came into his eye, it seemed to say, "Ah! cursed wretch, for the son of thine own mother thou hast slain. Thy wrath was vile enough, when thy countenance fell, but to rise up against thy brother and take away his life, Oh! how vile!" It seemed to say to him, "What had he done that thou shouldst take his life? Wherein had he offended thee? Was not his conduct blameless, and his conversation pure? If thou hadst smitten a villain or a thief, men might not have blamed thee; but this blood is pure, clean, perfect blood; how couldest thou kill such a man as this?" And Cain put his hand across his brow, and felt there was a sense of guilt there that he had never felt before. And then the blood said to him again, "Why, whither wilt thou go? Thou shalt be a vagabond as long as thou livest." A cold chill ran through him, and he said, "Whosoever findeth me will kill me." And though God promised him he should live, no doubt he was always afraid. If he saw a company of men together, he would hide himself in a thicket, or if in his solitary wanderings he saw a man at a distance, he started back, and sought to bury his head, so that none should observe him. In the stillness of the night he started up in his dreams. It was but his wife that slept by his side; but he thought he felt some one's hands gripping his throat, and about to take away his life. Then he would sit up in his bed and took around at the grim shadows, thinking some fiend was haunting him and seeking after him. Then, as he rose to go about his business, he trembled. He trembled to be alone, he trembled to be in company. When he was alone he seemed not to be alone; the ghost of his brother seemed staring him in his face; and when he was in company he dreaded the voice of men, for he seemed to think every one cursed him, and he thought every one knew the crime he had committed, and no doubt they did, and every man shunned him. No man would take his hand, for it was red with blood, and his very child upon his knee was afraid to look up into his father's face, for there was the mark which God had set upon him. His very wife could scarcely speak to him,--for she was afraid that from the lips of him who had been cursed of God some curse might fall on her. The very earth cursed him. He no sooner put his foot upon the ground, than where it had been a garden before it suddenly turned into a desert, and the fair rich soil became hardened into an arid rock. Guilt, like a grim chamberlain, with fingers bloody red, did draw the curtain of his bed each night. His crime refused him sleep. It spoke in his heart, and the walls of his memory reverberated the dying cry of his murdered brother. And no doubt that blood spoke one more thing to Cain. It said, "Cain, although thou mayest now be spared there is no hope for thee; thou art a man accursed on earth, and accursed for ever, God hath condemned thee here, and he will damn thee hereafter." And so wherever Cain went, he never found hope. Though he searched for it in the mountain top, yet he found it not there. Hope that was left to all men, was denied to him: a hopeless, houseless, helpless vagabond, he wandered up and down the surface of the earth. Oh! Abel's brood had a terrible voice indeed.

But now see the sweet change as ye listen to the blood of Christ. It "speaketh better things than that of Abel." Friend! hast thou ever heard the blood of Christ in thy conscience? I have, and I thank God I ever heard that sweet soft voice.

Once a sinner near despair;

Sought the mercy seat by prayer."

He prayed: he thought he was praying in vain. The tears gushed from his eyes; his heart was heavy within him; he sought, but he found no mercy. Again, again, and yet again, he besieged the throne of the heavenly grace and knocked at mercy's door Oh! who can tell the mill-stone that lay upon his beating heart, and the iron that did eat into his soul. He was a prisoner in sore bondage; deep, as he thought, in the bondage of despair was he chained, to perish for ever. That prisoner one day heard a voice, which said to him, "Away, away to Calvary!" Yet he trembled at the voice, for he said, "Why should I go thither, for there my blackest sin was committed; there I murdered the Saviour by my trangressions? Why should I go to see the murdered corpse of him who became my brother born for adversity?" But mercy beckoned, and she said, "Come, come away, sinner!" And the sinner followed. The chains were on his legs and on his hands, and he could scarcely creep along. Still the black vulture Destruction seemed hovering in the air. But he crept as best he could, till he came to the foot of the hill of Calvary. On the summit he saw a cross; blood was distilling from the hands, and from the feet, and from the side, and mercy touched his ears and said, "Listen!" and he heard that blood speak; and as it spoke the first thing it said was, "Love!" And the second thing it said was, "Mercy!" The third thing it said was, "Pardon." The next thing it said was, "Acceptance." The next thing it said was, "Adoption." The next thing it said was, "Security." And the last thing it whispered was, "Heaven." And as the sinner heard that voice, he said within himself, "And does that blood speak to me?" And the Spirit said, "To thee--to thee it speaks." And he listened, and oh what music did it seem to his poor troubled heart, for in a moment all his doubts were gone. He had no sense of guilt. He knew that he was vile, but he saw that his vileness was all washed away; he knew that he was guilty, but he saw his guilt all atoned for, through the precious blood that was flowing there. He had been full of dread before; he dreaded life, he dreaded death; but now he had no dread at all; a joyous confidence took possession of his heart. He looked to Christ, and he said, "I know that my Redeemer liveth;" he clasped the Saviour in his arms, and he began to sing:--"Oh! confident am I; for this blest blood was shed for me." And then Despair fled and Destruction was driven clean away. and instead thereof came the bright white-winged angel of Assurance, and she dwelt in his bosom, saying evermore to him, "Thou art accepted in the Beloved: thou art chosen of God and precious: thou art his child now, and thou shalt be his favourite throughout eternity." "The blood of Christ speaketh better things than that of Abel."

And now I must have you notice that the blood of Christ bears a comparison with the blood of Abel in one or two respects, but it excelleth in them all.

The blood of Abel cried "Justice!" It was but right that the blood should be revenged. Abel had no private pique against Cain; doubtless could Abel have done so, he would have forgiven his brother; but the blood spoke justly, and only asked its due when it shouted "Vengeance! vengeance! vengeance!" And Christ's blood speaketh justly, when it saith, "Mercy!" Christ has as much right to demand mercy upon sinners, as Abel's blood had to cry vengeance against Cain. When Christ saves a sinner, he does not save him on the sly, or against law or justice, but he saves him justly. Christ has a right to save whom he will save, to have mercy on whom he will have mercy, for he can do it justly, he can be just, and yet be the justifier of the ungodly.

Again, Abel's blood cried effectively. It did not cry in vain. It said, "Revenge!" and revenge it had. And Christ's blood, blessed be his name, never cries in vain. It saith, "Pardon;" and pardon every believer shall have it saith, "Acceptance," and every penitent is accepted in the Beloved. If that blood cry for me, I know it cannot cry in vain. That all-prevailing blood of Christ shall never miss its due; it must, it shall be heard. Shall Abel's blood startle heaven, and shall not the blood of Christ reach the ears of the Lord God of Sabaoth

And again, Abel's blood cries continually, there is the mercy-seat, and there is the cross, and the blood is dropping on the mercy-seat. I have sinned a sin. Christ says, "Father, forgive him." There is one drop. I sin again: Christ intercedes again. There is another drop. In fact, it is the drop that intercedes, Christ need not speak with his mouth; the drops of blood as they fall upon the mercy-seat, each seemeth to say, "Forgive him! forgive him! forgive him!"

Dear friend, when thou hearest the voice of conscience, stop and try to hear the voice of the blood too. Oh! what a precious thing it is to hear the voice of the blood of Christ. You who do not know what that means, do not know the very essence and joy of life; but you who understand that, can say, "The dropping of the blood is like the music of heaven upon earth." Poor sinner! I would ask thee to come and listen to that voice that distils upon thy ears and thy heart to-day. Thou art full of sin; the Saviour bids thee lift thine eyes to him. See, there, his blood is flowing from his head, his hands, his feet, and every drop that falls, still cries, "Father, O forgive them! Father, O forgive them." And each drop seems to cry also as it falls, "It is finished: I have made an end of sin, I have brought in everlasting righteousness." Oh! sweet, sweet language of the dropping of the blood of Christ" It "speaketh better things than that of Abel."

II. Having thus, I trust, sufficiently enlarged upon this subject I shall now close by addressing you with a few earnest words concerning the second point.--The CONDITION INTO WHICH EVERY CHRISTIAN IS BROUGHT. He is said to be "come to the blood of sprinkling." I shall make this a very brief matter, but a very solemn and pointed one. My hearers, have you come to the blood of Christ? I do not ask you whether you have come to a knowledge of doctrine, or of an observance of ceremonies, or of a certain form of experience; but I ask you if you have come to the blood of Christ. If you have, I know how you come. You must come to the blood of Christ with no merits of your own. Guilty, lost, and helpless, you must come to that blood, and to that blood alone, for your hopes; you come to the cross of Christ and to that blood too, I know, with a trembling and an aching heart. Some of you remember how you first came, cast down and full of despair; but that blood recovered you. And this one thing I know: if you have come to that blood once, you will come to it every day. Your life will be just this--"Looking unto Jesus." And your whole conduct will be epitomized in this--"To whom coming as unto a living stone." Not to whom I have come, but to whom I am always coming. If thou hast ever come to the blood of Christ thou wilt feel thy need of coming to it every day. He that does not desire to wash in that fountain every day, has never washed in it at all. I feel it every day to be my joy and my privilege that there is still a fountain opened. I trust I came to Christ years ago but ah! I could not trust to that, unless I could come again to-day. Past experiences are doubtful things to a Christian; it is present coming to Christ that must give us joy and comfort. Did you not, some of you, sing twenty years age that hymn,

"My faith doth lay her hand

On that dear head of thine

While like a penitent I stand,

And there confess my sin."

Why, beloved you can sing it as well to-day as you did then. I was reading the other day some book, in which the author states, that we are not to come to Christ as sinners as long as we live; he says we are to grow into saints. Ah! he did not know much, I am sure; for saints are sinners still, and they have always to come to Christ as sinners. If ever I go to the throne of God as a saint, I get repulsed; but when I go just as a poor humble seeking sinner, relying upon nothing but thy blood, O Jesus, I never can get a repulse, I am sure. To whom coming as unto "blood that speaketh better things than that of Abel." Let this be our experience every day.

But there are some here who confess that they never did come. I cannot exhort you, then, to come every day, but I exhort you to come now for the first time. But you say, "May I come?" Yes, if thou art wishing to come thou mayest come; if thou feelest that thou hast need to come thou mayest come.

"All the fitness he requireth,

Is to feel your need of him;"

And even

This he gives you,

'Tis his Spirit's rising beam."

But you say, "I must bring some merits." Hark to the blood that speaks! It says, "Sinner, I am full of merit: why bring thy merits here?" "Ah! but," thou sayest "I have too much sin." Hark to the blood: as it falls, it cries, "Of many offenses unto justification of life." "Ah! but," thou sayest, "I know I am too guilty." Hark to the blood! "Though your sins be as scarlet I will make them as wool; though they be red like crimson they shall be whiter than snow." "Nay," says one, "but I have such a poor desire, I have such a little faith." Hark to the blood! "The bruised reed I will not break, and smoking flax I will not quench." "Nay, but," thou sayest, "I know he will cast me out, if I do come." Hark to the blood! "All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out." "Nay, but," sayest thou, "I know I have so many sins that I cannot be forgiven." Now, hear the blood once more, and I have done. "The blood of Jesus Christ, his Son, cleanseth us from all sin." That is the blood's testimony, and its testimony to thee. "There are three that bear witness on earth, the Spirit, and the water, and the blood;" and behold the blood's witness is--"The blood of Jesus Christ, his Son, cleanseth us from all sin." Come, poor sinner, cast thyself simply on that truth. Away with your good works and all your trustings! Lie simply flat on that sweet word of Christ. Trust his blood; and if thou canst put thy trust alone in Jesus, in his sprinkled blood, it shall speak in thy conscience better things than that of Abel.

I am afraid there are many that do not know what we mean by believing. Good Dr. Chalmers once visiting a poor old woman, told her to believe in Christ, and she said, "But that is just the thing I do not know what you mean by." So Dr. Chalmers said, "Trust Christ." Now, that is just the meaning of believing. Trust him with your soul; trust him with your sins; trust him with the future; trust him with the past; trust him with everything. Say,

"A guilty, weak, and worthless worm,

On Christ's kind arms I fall

Be thou my strength and righteousness,

Spurgeon's Verse Expositions of the Bible

The Blood of Sprinkling (first and second sermons)

The Blood of Sprinkling

A Sermon

(No. 1888)

Delivered on Lord's-day Morning, February 28th, 1886, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven."-- Hebrews 12:24-25

WE ARE JOYFULLY REMINDED by the apostle that we are not come to Mount Sinai and its overwhelming manifestations. After Israel had kept the feast of the Passover, God was pleased to give his people a sort of Pentecost, and more fully to manifest himself and his law to them at Sinai. They were in the wilderness, with the solemn peaks of a desolate mountain as their center; and from the top thereof, in the midst of fire, and blackness, and darkness, and tempest, and with the sound of a trumpet, God spake with them. "The earth shook, the heavens also dropped at the presence of God: even Sinai itself was moved at the presence of God, the God of Israel." We are not come to the dread and terror of the old covenant, of which our apostle saith in another place, "The covenant from the Mount Sinai gendereth unto bondage" (Galatians 4:24 .) Upon the believer's spirit there rests not the slavish fear, the abject terror, the fainting alarm, which swayed the tribes of Israel; for the manifestation of God which he beholds, though not less majestic, is far more full of hope and joy. Over us there rests not the impenetrable cloud of apprehension; we are not buried in a present darkness of despair; we are not tossed about with a tempest of horror; and, therefore, we do not exceedingly fear and quake. How thankful we should be for this! Israel was privileged even in receiving a fiery law from the right hand of Jehovah; but we are far more favored, since we receive "the glorious gospel of the blessed God."

Our apostle next tells us what we are come to. I suppose he speaks of all the saints after the death and resurrection of our Lord and the descent of the Holy Ghost. He refers to the whole church, in the midst of which the Holy Spirit now dwells. We are come to a more joyous sight than Sinai, and the mountain burning with fire. The Hebrew worshipper, apart from his sacrifices, lived continually beneath the shadow of the darkness of a broken law; he was startled often by the tremendous note of the trumpet, which threatened judgment for that broken law; and thus he lived ever in a condition of bondage. To what else could the law bring him? To convince of sin and to condemn the sinner is its utmost power. The believer in the Lord Jesus Christ lives in quite another atmosphere. He has not come to a barren crag, but to an inhabited city, Jerusalem above, the metropolis of God. He has quitted the wilderness for the land which floweth with milk and honey, and the material mount which might be touched for the spiritual and heavenly Jerusalem. He has entered into fellowship with an innumerable company of angels, who are to him, not cherubim with flaming swords to keep men back from the tree of life, but ministering spirits sent forth to minister to the heirs of salvation. He is come to the joyous assembly of all pure intelligences who have met, not in trembling, but in joyous liberty, to keep the feast with their great Lord and King. He thinks of all who love God throughout all worlds, and he feels that he is one of them; for he has come to "the general assembly and church of the first-born, which are written in heaven." Moreover, he has come "to God the Judge of all," the umpire and rewarder of all the chosen citizens who are enrolled by his command, the ruler and judge of all their enemies. God is not to them a dreadful person who speaks from a distance; but he is their Father and their Friend, in whom they delight themselves, in whose presence there is fullness of joy for them. Brethren, our fellowship is with the Father, our God. To him we have come through our Lord Jesus Christ. Moreover, in the power of the Spirit of God we realize the oneness of the church both in heaven and earth, and the spirits of just men made perfect are in union with us. No gulf divides the militant from the triumphant; we are one army of the living God. We sometimes speak of the holy dead; but there are none such: they live unto God; they are perfected as to their spirits even now, and they are waiting for the moment when their bodies also shall be raised from the tomb to be again inhabited by their immortal souls. We no longer shudder at the sepulcher, but sing of resurrection. Our condition of heart, from day to day, is that of men who are in fellowship with God, fellowship with angels, fellowship with perfect spirits.

We have also come to Jesus, our Savior, who is all and in all. In him we live; we are joined unto him in one spirit; he is the Bridegroom of our souls, the delight of our hearts. We are come to him as the Mediator of the new covenant. What a blessed thing it is to know that covenant of which he is the Mediator! Some in these days despise the covenant; but saints delight in it. To them the everlasting covenant, "ordered in all things, and sure," is all their salvation and all their desire. We are covenanted ones through our Lord Jesus. God has pledged himself to bless us. By two immutable things wherein it is impossible for him to lie, he has given us strong consolation, and good hope through grace, even to all of us who have fled for refuge to the Lord Jesus. We are happy to live under the covenant of grace, the covenant of promise, the covenant symbolized by Jerusalem above, which is free, and the mother of us all.

Then comes the last thing of all, mentioned last, as I shall have to show you, for a purpose. We have come "to the blood of sprinkling." On that first day at Sinai no blood of sprinkling was presented, but afterwards it was used by divine order to ratify the national covenant which the tribes made with Jehovah at the foot of the hill. Of that covenant the Lord says, "which my covenant they brake, although I was an husband unto them." He never brake his covenant, but they brake it; for they failed to keep that condition of obedience without which a covenant founded upon works falls to the ground. We have come to the blood of sprinkling which has fallen upon a covenant which never shall be broken; for the Lord hath made it to endure though rocks and hills remove. This is called by the Holy Ghost "a better covenant, which was established upon better promises." We are come to the covenant of grace, to Jesus the Mediator of it, and to his blood, which is the seal of it. Of this last we are going to speak at this time--"The blood of sprinkling which speaketh better things than that of Abel."

I shall need this morning to occupy all the time with what I regard as only the first head of my discourse. What is it "The blood of sprinkling." It will be our duty afterwards to consider where we are--"we are come unto this blood;" and, thirdly, to remember what then "See that ye refuse not him that speaketh."

I. FIRST, WHAT IS IT? What is this "blood of sprinkling?" In a few words, "the blood of sprinkling" represents the pains, the sufferings, the humiliation, and the death of the Lord Jesus Christ, which he endured on the behalf of guilty man. When we speak of the blood, we wish not to be understood as referring solely or mainly to the literal material blood which flowed from the wounds of Jesus. We believe in the literal fact of his shedding his blood; but when we speak of his cross and blood we mean those sufferings and that death of our Lord Jesus Christ by which he magnified the law of God; we mean what Isaiah intended when he said, "He shall make his soul an offering for sin;" we mean all the griefs which Jesus vicariously endured on our behalf at Gethsemane, and Gabbatha, and Golgotha, and specially his yielding up his life upon the tree of scorn and doom. "The chastisement of our peace was upon him, and with his stripes we are healed." "Without shedding of blood there is no remission;" and the shedding of blood intended is the death of Jesus, the Son of God.

Remember that his sufferings and death were not apparent only, but true and real; and that they involved an incalculable degree of pain and anguish. To redeem our souls cost our Lord an exceeding sorrowfulness "even unto death;" it cost him the bloody sweat, the heart broken with reproach, and specially the agony of being forsaken of his Father, till he cried, "My God, my God, why hast thou forsaken me?" Our Mediator endured death under the worst possible aspects, bereft of those supports which are in all other cases of godly men afforded by the goodness and faithfulness of God. His was not merely a natural death, but a death aggravated by supernatural circumstance, which infinitely intensified its woe. This is what we mean by the blood of Christ, his sufferings, and his death.

These were voluntarily undertaken by himself out of pure love to us, and in order that we might thereby be justly saved from deserved punishment. There was no natural reason on his own account why he should suffer, bleed, and die. Far from it,--"He only hath immortality." But out of supreme love to us, that man might be forgiven without the violation of divine rectitude, the Son of God assumed human flesh, and became in very deed a man, in order that he might be able to offer in man's place a full vindication to the righteous and unchangeable law of God. Being God, he thus showed forth the wondrous love of God to man by being willing to suffer personally rather than the redeemed should die as the just result of their sin. The matchless majesty of his divine person lent supreme efficacy to his sufferings. It was a man that died, but he was also God, and the death of incarnate God reflects more glory upon law than the deaths of myriads of condemned creatures could have done. See the yearning of the great God for perfect righteousness: he had sooner die than stain his justice even to indulge his mercy. Jesus the Lord, out of love to the Father and to men, undertook willingly and cheerfully for our sakes to magnify the law, and bring in perfect righteousness. This work was so carried out to the utmost, that not a jot of the suffering was mitigated, nor a particle of the obedience foregone: "he became obedient unto death, even the death of the cross." Now he hath finished transgression, made an end of sin, and brought in everlasting righteousness: for he has offered such an expiation that God is just, and the justifier of him that believeth. God is at once the righteous Judge, and the infinitely loving Father, through what Jesus hath suffered.

Brethren, though I have said that there was no reason why the Son of God should bleed and die on his own account, yet towards us there was a reason. Our Lord from of old in the eternal covenant was constituted the head and representative of all who were in him; and so, when the time came, he took the place, bore the sin, and suffered the penalty of those whom the Father gave him from before the foundations of the world. He is as much the representative man as the first Adam was the representative man; and as in Adam the sin was committed which ruined us, so in the second Adam the atonement was made which saves us. "As in Adam all die, even so in Christ shall all be made alive." There was no other person so fit to undertake the enterprise of our redemption as this second man, who is the Lord from heaven. He properly, but yet most generously and spontaneously, came and shed his precious blood, in the room and place and stead of sinners, to bring the guilty near to God.

But the text does not merely speak of the blood shed, which I have explained to you, but of "the blood of sprinkling." This is the atonement applied for divine purposes, and specially applied to our own hearts and consciences by faith. For the explanation of this sprinkling we must look to the types of the Old Testament. In the Old Testament the blood of sprinkling meant a great many things; in fact, I cannot just now tell you all that it signified. We meet with it in the Book of Exodus, at the time when the Lord smote all the first-born of Egypt. Then the blood of sprinkling meant preservation. The basin filled with blood was taken, and a bunch of hyssop was dipped into it, and the lintel and the two side-posts of every house tenanted by Israelites were smeared with the blood; and when God saw the blood upon the house of the Israelite, he bade the destroyer pass that family by, and leave their first-born unharmed. The sprinkled blood meant preservation: it was Israel's passover and safeguard.

The sprinkled blood very frequently signified the confirmation of a covenant. So it is used in Exodus 24:1-18 , which I read to you just now. The blood was sprinkled upon the book of the covenant, and also upon the people, to show that the covenant was, as far as it could be, confirmed by the people who promised, "All that the Lord hath said will we do." The blood of bulls and of goats in that case was but a type of the sacrificial blood of the Lord Jesus Christ. The lesson which we learn from Exodus 24:1-18 :is that the blood of sprinkling means the blood of ratification or confirmation of the covenant, which God has been pleased to make with men in the person of our Lord Jesus Christ. Since Jesus died, the promises are Yea and Amen to all believers, and must assuredly be fulfilled. The covenant of grace had but one condition, and that condition Jesus has fulfilled by his death, so that it has now become a covenant of pure and unconditional promise to all the seed.

In many cases the sprinkling of the blood meant purification. If a person had been defiled, he could not come into the sanctuary of God without being sprinkled with blood. There were the ashes of a red heifer laid up, and these were mixed with blood and water; and by their being sprinkled on the unclean, his ceremonial defilement was removed. There were matters incident to domestic life, and accidents of outdoor life, which engendered impurity, and this impurity was put away by the sprinkling of blood. This sprinkling was used in the case of recovery from infectious disease, such as leprosy; before such persons could mingle in the solemn assemblies, they were sprinkled with the blood, and thus were made ceremonially pure. In a higher sense this is the work of the blood of Christ. It preserves us, it ratifies the covenant, and wherever it is applied it makes us pure; for "the blood of Jesus Christ his Son cleanseth us from all sin." We have our hearts sprinkled from an evil conscience; for we have come unto the obedience and sprinkling of the blood of Jesus Christ.

The sprinkling of the blood meant, also, sanctification. Before a man entered upon the priesthood the blood was put upon his right ear, and on the great toe of his right foot, and on the thumb of his right hand, signifying that all his powers were thus consecrated to God. The ordination ceremony included the sprinkling of blood upon the altar round about. Even thus hath the Lord Jesus redeemed us unto God by his death, and the sprinkling of his blood hath made us kings and priests unto God for ever. He is made of God unto us sanctification, and all else that is needed for the divine service.

One other signification of the blood of the sacrifice was acceptation and access. When the high priest went into the most holy place once a year, it was not without blood, which he sprinkled upon the ark of the covenant, and upon the mercy-seat, which was on the top thereof. All approaches to God were made by blood. There was no hope of a man drawing near to God, even in symbol, apart from the sprinkling of the blood. And now to-day our only way to God is by the precious sacrifice of Christ; the only hope for the success of our prayers, the acceptance of our praises, or the reception of our holy works, is through the ever-abiding merit of the atoning sacrifice of our Lord Jesus Christ. The Holy Ghost bids us enter into the holiest by the blood of Jesus; there is no other way.

There were other uses besides these, but it may suffice to put down the sprinkling of the blood as having these effects, namely, that of preservation, satisfaction, purification, sanctification, and access to God. This was all typified in the blood of bulls and of goats, but actually fulfilled in the great sacrifice of Christ.

With this as an explanation, I desire to come still closer to the text, and view it with great care; for to my mind it is singularly full of teaching. May the Holy Spirit lead us into the truth which lies herein like treasure hid in a field!

First. The blood of sprinkling is the center of the divine manifestation under the gospel. Observe its innermost place in the passage before us.* You are privileged by almighty grace to come first to Mount Zion, to climb its steeps, to stand upon its holy summit, and to enter the city of the living God, the heavenly Jerusalem. In those golden streets, surrounding the hallowed shrine, you behold an innumerable company of angels. What a vision of glory! But you must not rest here; for the great general assembly, the festal gathering, the solemn convocation of the enrolled in heaven, is being held, and all are there in glad attire, surrounding their God and Lord. Press onward to the throne itself, where sits the Judge of all, surrounded by those holy spirits who have washed their robes, and, therefore, stand before the throne of God in perfection.

Have you not come a long way? Are you not admitted into the very center of the whole revelation? Not yet. A step further lands you where stands your Savior, the Mediator, with the new covenant. Now is your joy complete; but you have a further object to behold. What is in that innermost shrine? What is that which is hidden away in the holy of holies? What is that which is the most precious and costly thing of all, the last, the ultimatum, God's grandest revelation? The precious blood of Christ, as of a lamb without blemish and without spot--the blood of sprinkling. This comes last; it is the innermost truth of the dispensation of grace under which we live. Brethren, when we climb to heaven itself, and pass the gate of pearl, and wend our way through the innumerable hosts of angels, and come even to the throne of God, and see the spirits of the just made perfect, and hear their holy hymn, we shall not have gone beyond the influence of the blood of sprinkling; nay, we shall see it there more truly present than in any other place beside. "What!" say you, "the blood of Jesus in heaven?" Yes. The earthly sanctuary, we are told, was purified with the blood of bulls and of goats, "but the heavenly things themselves with better sacrifices than these."(Hebrews 9:23 ) When Jesus entered once for all into the holy place, he entered by his own blood, having obtained eternal redemption for us: so saith the apostle in the ninth chapter of this epistle. Let those who talk lightly of the precious blood correct their view ere they be guilty of blasphemy; for the revelation of God knows no lower deep, this is the heart and center of all. The manifestation of Jesus under the gospel is not only the revelation of the Mediator, but especially of his sacrifice. The appearance of God the Judge of all, the vision of hosts of angels and perfect spirits, do but lead up to that sacrifice which is the source and focus of all true fellowship between God and his creatures. This is the character which Jesus wears in the innermost shrine where he reveals himself most clearly to those who are nearest to him. He looks like a lamb that has been slain. There is no sight of him which is more full, more glorious, more complete, than the vision of him as the great sacrifice for sin. The atonement of Jesus is the concentration of the divine glory; all other revelations of God are completed and intensified here. You have not come to the central sun of the great spiritual system of grace till you have come to the blood of sprinkling--to those sufferings of Messiah which are not for himself, but are intended to bear upon others, even as drops when they are sprinkled exert their influence where they fall. Unless you have learned to rejoice in that blood which taketh away sin, you have not yet caught the key-note of the gospel dispensation. The blood of Christ is the life of the gospel. Apart from atonement you may know the skin, the rind, the husk of the gospel; but its inner kernel you have not discovered.

I next ask you to look at the text and observe that this sprinkling of the blood, as mentioned by the Holy Ghost in this passage, is absolutely identical with Jesus himself. Read it. "To Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh." He saith it is the blood that speaketh; and then he proceeds to say, "See that ye refuse not him that speaketh." This is a very unexpected turn, which can only be explained upon the supposition that Jesus and the blood are identical in the writer's view. By what we may call a singularity in grammar, in putting him for it, the Spirit of God intentionally sets forth the striking truth, that the sacrifice is identical with the Savior. "We are come to the Savior, the mediator of the new covenant, and to the blood of sprinkling that speaketh; see that ye refuse not him." Beloved friends, there is no Jesus if there is no blood of sprinkling; there is no Savior if there is no sacrifice. I put this strongly, because the attempt is being made nowadays to set forth Jesus apart from his cross and atonement. He is held up as a great ethical teacher, a self-sacrificing spirit, who is to lead the way in a grand moral reformation, and by his influence to set up a kingdom of moral influence in the world. It is even hinted that this kingdom has never had prominence enough given to it because it has been overshadowed by his cross. But where is Jesus apart from his sacrifice? He is not there if you have left out the blood of sprinkling, which is the blood of sacrifice. Without the atonement, no man is a Christian, and Christ is not Jesus. If you have torn away the sacrificial blood, you have drawn the heart out of the gospel of Jesus Christ, and robbed it of its life. If you have trampled on the blood of sprinkling, and counted it a common thing, instead of putting it above you upon the lintel of the door, and all around you upon the two side-posts, you have fearfully transgressed. As for me, God forbid that I should glory save in the cross of our Lord Jesus Christ, since to me that cross is identical with Jesus himself. I know no Jesus but he who died the just for the unjust. You can separate Jesus and the blood materially; for by the spear-thrust, and all his other wounds, the blood was drawn away from the body of our Lord; but spiritually this "blood of sprinkling" and the Jesus by whom we live, are inseparable. In fact, they are one and indivisible, the self-same thing, and you cannot truly know Jesus, or preach Jesus, unless you preach him as slain for sin; you cannot trust Jesus except you trust him as making peace by the blood of his cross. If you have done with the blood of sprinkling, you have done with Jesus altogether; he will never part with his mediatorial glory as our sacrifice, neither can we come to him if we ignore that character. Is it not clear in the text that Jesus and the blood of sprinkling are one? What God hath joined together, let no man put asunder. Note this right carefully.

Thirdly, observe that this "blood of sprinkling" is put in close contact with "the new covenant." I do not wonder that those who are lax in their views of the atonement have nothing honorable to say concerning the covenants, old or new. The doctrine of the covenants is the marrow of divinity; but these vain-glorious spirits affect to despise it. This is natural, since they speak slightingly of the atonement. What covenant is there without blood? If it be not ratified, if there be no sacrifice to make it sure, then is it no covenant in the sight of God or of enlightened men. But, O beloved, ye who know your Lord, and follow on to know him yet better, to you the covenant of promise is a heritage of joy, and his atonement is most precious as the confirmation of it. To us the sacrificial death of our Lord is not a doctrine, but the doctrine, not an outgrowth of Christian teaching, but the essence and marrow of it. To us Jesus in his atonement is Alpha and Omega, in him the covenant begins and ends. You see how it was confirmed by blood. If it be a man's covenant, if it be confirmed, it standeth; but this is God's covenant, confirmed with promises, oaths and blood, and it stands fast for ever and ever. Every believer is as much interested in that covenant as was Abraham the father of believers; for the covenant was made with Abraham and his spiritual seed; and in Christ it is confirmed to all that seed for ever by his most precious blood. That, also, is evident enough in the text: fail not to consider it well.

But, fourthly, I want you to notice that according to the text the blood is the voice of the new dispensation. Observe that on Sinai there was "the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more." You look, therefore, under the new dispensation, for a voice, and you do not come to any till you reach the last object in the list, and there see "the blood of sprinkling that speaketh." Here, then, is the voice of the gospel; it is not the sound of a trumpet, nor the voice of words spoken in terrible majesty; but the blood speaks, and assuredly there is no sound more piercing, more potent, more prevailing. God heard the voice of Abel's blood and visited Cain with condign punishment for killing his brother; and the precious blood of Jesus Christ, the Son of God, cries in the ears of God with a voice which is ever heard. How can it be imagined that the Lord God should be deaf to the cry of his Son's sacrifice? Lo, these many ages the blood has cried--"Forgive them! Forgive them! Accept them! Deliver them from going down into the pit, for I have found a ransom!"

The blood of sprinkling has a voice of instruction to us even as it has a voice of intercession with God. It cries to us, "See the evil of sin! See how God loveth righteousness! See how he loveth men! See how impossible it is for you to escape from the punishment of sin except by this great sacrifice in which the love and the justice of God equally appear! See how Jehovah spared not his own Son, but freely delivered him up for us all."

What a voice there is in the atonement!--a voice which pleads for holiness and love, for justice and grace, for truth and mercy. "See that ye refuse not him that speaketh."

Do you not hear it? If you take away the blood of sprinkling from the gospel, you have silenced it. It has no voice if this be gone. "Oh," they say, "the gospel has lost its power!" What wonder when they have made it a dumb gospel! How can it have power when they take away that which is its life and speech? Unless the preacher is evermore preaching this blood, and sprinkling it by the doctrine of faith, his teaching has no voice either to rouse the careless or to cheer the anxious. If ever there should come a wretched day when all our pulpits shall be full of modern thought, and the old doctrine of a substitutionary sacrifice shall be exploded, then will there remain no word of comfort for the guilty or hope for the despairing. Hushed will be for ever those silver notes which now console the living, and cheer the dying; a dumb spirit will possess this sullen world, and no voice of joy will break the blank silence of despair. The gospel speaks through the propitiation for sin, and if that be denied, it speaketh no more. Those who preach not the atonement exhibit a dumb and dummy gospel; a mouth it hath, but speaketh not; they that make it are like unto their idol.

Let me draw you nearer still to the text. Observe, that this voice is identical with the voice of the Lord Jesus; for it is put so. "The blood of sprinkling that speaketh. See that ye refuse not him that speaketh." Whatever the doctrine of the sacrifice of Jesus may be, it is the main teaching of Jesus himself. It is well to notice that the voice which spoke from Sinai was also the voice of Christ. It was Jesus who delivered that law the penalty of which he was himself to endure. He that read it out amidst the tempest was Jesus. Notice the declaration--"Whose voice then shook the earth." Whenever you hear the gospel, the voice of the precious blood is the voice of Jesus himself, the voice of him that shook the earth at Sinai. This same voice shall by-and-by shake, not the earth only, but also heaven. What a voice there is in the blood of sprinkling, since indeed it is the voice of the eternal Son of God, who both makes and destroys! Would you have me silence the doctrine of the blood of sprinkling? Would any one of you attempt so horrible a deed? Shall we be censured if we continually proclaim the heaven-sent message of the blood of Jesus? Shall we speak with bated breath because some affected person shudders at the sound of the word "blood?" or some "cultured" individual rebels at the old-fashioned thought of sacrifice? Nay, verily, we will sooner have our tongue cut out than cease to speak of the precious blood of Jesus Christ. For me there is nothing worth thinking of or preaching about but this grand truth, which is the beginning and the end of the whole Christian system, namely, that God gave his Son to die that sinners might live. This is not the voice of the blood only, but the voice of our Lord Jesus Christ himself. So saith the text, and who can contradict it

Further, my brethren, from the text I learn another truth, namely, that this blood is always speaking. The text saith not "the blood of sprinkling that spoke," but "that speaketh." It is always speaking, it always remaineth a plea with God and a testimony to men. It never will be silenced, either one way or the other. In the intercession of our risen and ascended Lord his sacrifice ever speaketh to the Most High. By the teaching of the Holy Ghost the atonement will always speak in edification to believers yet upon the earth. It is the blood that speaketh, according to our text, this is the only speech which this dispensation yields us. Shall that speech ever be still? Shall we decline to hear it? Shall we refuse to echo it? God forbid. By day, by night, the great sacrifice continues to cry to the sons of men, "Turn ye from your sins, for they cost your Savior dear. The times of your ignorance God winked at, but now commandeth all men everywhere to repent, since he is able to forgive and yet be just. Your offended God has himself provided a sacrifice; come and be sprinkled with its blood, and be reconciled once for all." The voice of this blood speaks wherever there is a guilty conscience, wherever there is an anxious heart, wherever there is a seeking sinner, wherever there is a believing mind. It speaketh with sweet, familiar, tender, inviting voice. There is no music like it to the sinner's ear: it charms away his fears. It shall never cease its speaking so long as there is a sinner yet out of Christ; nay, so long as there is one on earth who still needs its cleansing power because of fresh backslidings. Oh, hear ye its voice! Incline your ear and receive its blessed accents: it says, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

This part of my discourse will not be complete unless I bid you notice that we are expressly told that this precious blood speaks "better things than that of Abel." I do not think that the whole meaning of the passage is exhausted if we say that Abel's blood cries for vengeance, and that Christ's blood speaks for pardon. Dr. Watts puts it:--

"Blood has a voice to pierce the skies:

'Revenge!' the blood of Abel cries;

But the dear stream when Christ was slain

Speaks peace as loud from ev'ry vein."

That is quite true; but I conceive that it is not all the sense, and perhaps not even the sense here intended. Revenge is scarcely a good thing; yet Abel's blood spake good things, or we should hardly read that Christ's blood speaks "better things." What does the blood of Abel speak? The blood of Abel speaks to a complete and believing obedience to God. It shows us a man who believes God, and, notwithstanding the enmity of his brother, brings to God the appointed sacrifice of faith, strictly following up, even to the bitter end, his holy obedience to the Most High. That is what the blood of Abel says to me; and the blood of Jesus says the same thing most emphatically. The death of Jesus Christ was the crown and close of a perfect life, it was a fit completion of a course of holiness. In obedience to the Great Father, Jesus even laid down his life. But if this be all the blood of Jesus speaks, as some say that it is, then it does not speak better things than the blood of Abel; for it only says the same things in a louder voice. The martyrdom of any saint has a voice for obedience to God as truly as the martyrdom of Jesus; but the death of our Lord says far more, infinitely more, than this: it not only witnesses to complete obedience, but it provides the way by which the disobedient may be forgiven and helped to obedience and holiness. The cross has a greater, deeper, gladder gospel for fallen men than that of a perfect example which they are unable to follow.

The blood of Abel said this, too--that he was not ashamed of his faith, but witnessed a good confession concerning his God, even to the death; he put his life in his hand, and was not ashamed to stand at the altar of God, and avow his faith by obediently offering the ordained sacrifice. Now, I grant you that the blood of Jesus also declares that he was a faithful and true witness, who willingly sealed his witness with his blood. He proved by shedding his blood that he could not be turned aside from truth and righteousness, even though death stood in his way; but if that is all that the blood of sprinkling speaketh, it saith no better things than the blood of Abel. "Be faithful unto death," is the voice of Abel as well as of Jesus. Jesus must have said more than this by his blood-shedding.

The blood of Abel said good things; that is implied in the fact that the blood of Jesus Christ says better things; and no doubt the blood of Abel rises to the dignity of teaching self-sacrifice. Here was a man, a keeper of sheep, who by his mode of life laid out his life for the good of those committed to his charge; and at the last, in obedience to God, he yielded himself up to die by a brother's hand. It was the first draught of a picture of self-sacrifice. Our Lord Jesus Christ also made a complete self-sacrifice. All his life long he gave himself to men. He lived never for himself. The glory of God and the good of men were united in one passion which filled his whole soul. He could say, "The zeal of thine house hath eaten me up." His death was the completion of his perfect self-sacrifice. But if that were all, the blood of Jesus saith no better thing than Abel's death saith, though it may say it more emphatically.

Our Lord's blood saith "better things than that of Abel;" and what doth it say? It saith, "There is redemption through his blood, the forgiveness of sins according to the riches of his grace." "He his own self bare our sins in his own body on the tree, that we being dead to sins should live unto righteousness: by whose stripes we were healed." "He hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." The voice of the blood is this, "For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." "The blood of Jesus Christ his Son cleanseth us from all sin." Now, my brethren, these are better things than Abel's blood could say, and they are what the blood of Jesus speaks to every one upon whom it is sprinkled by faith. It must be applied to each one of us by faith, or it says nothing to us. But when it falls on each believing individual, it saith to him words of blessing which pacify his conscience and delight his soul.

The apostle says that "Ye are come to the blood of sprinkling." Is it so? Has that blood of sprinkling ever been applied to you? Do you feel it? Are you preserved? Are you cleansed? Are you brought nigh to God? Are you sanctified unto God's service by the atoning sacrifice? If so, then go you out, and in firm confidence that never can be shaken, make your glory in the blood of sprinkling. Tell every sinner whom you meet that if the Lord Jesus wash him he shall be whiter than snow. Preach the atoning sacrifice of the Lamb of God and then sing of it. Recollect that wondrous threefold song in the fifth chapter of the Revelation, where, first of all, the elders and living creatures round about the throne, sing a new song, saying, "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation." Then ten thousand times ten thousand, and thousands of thousands of angels take up the strain and cry, "Worthy is the Lamb that was slain." Nor is this all; for the apostle tells us, "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." See you not that they all extol the Lord Jesus in his sacrificial character as the Lamb slain? I have scant patience with those who dare to put this great truth into the background, and even sneer at it or misrepresent it of set purpose. Sirs, if you would be saved you must have the blood of Jesus sprinkled upon you. He that believeth not in Christ Jesus, in Jesus the atoning sacrifice, must perish. The eternal God must repulse with infinite disgust the man who refuses the loving sacrifice of Jesus. Inasmuch as he counted himself unworthy of this wondrous sacrifice, this marvellous expiation there remaineth no other sacrifice for sin, and nothing for him but that eternal blackness and darkness and thunder which were foreshadowed at Sinai. Those who refuse the atonement which wisdom devised, which love provided, and which justice has accepted, have signed their own death-warrant, and none can wonder that they perish. The Lord lead us to glory in Christ crucified. Amen.

The Blood of Sprinkling (Second Sermon.)

A Sermon

(No. 1889)

Delivered on Lord's-day Evening, February 28th, 1886, by

C. H. SPURGEON,

At the Metropolitan Tabernacle, Newington

"Ye are come . . .. to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh."-- Hebrews 12:24-25

IN THE FORMER part of this sermon the text grew upon me so largely that it was quite impossible to express all its meaning. In as condensed a manner as possible I explained what was meant by "the blood of sprinkling," and I also enlarged upon the high position which this precious blood occupies in the gospel dispensation; but I was obliged to leave for this second occasion two practical questions which the text is sure to raise if it be carefully thought upon.

The doctrinal portion of our meditation was greatly blest to our hearts, for God the Holy Ghost refreshed us thereby: may he now fulfill his sacred office with equal power, by revealing the things of Christ to us in a way which shall cause self-examination, and arouse us to give more earnest heed than ever to the voice of him that speaketh from heaven. No theme can excel in value and excellence that of the precious blood of Jesus. Unless the Holy Spirit shall prepare our hearts, even with such a topic as this before us, we shall be nothing profited; but if he will show these choice truths unto us, we shall be comforted, quickened, edified, and sanctified by them.

It is a considerable disadvantage to some of you that you have not heard the former part of the sermon; but I hope you will read it at your leisure, and then, if you read this in connection with it, the whole subject will be before you.* Not that I can set it all out in words: I only mean that it will be before you as the ocean is before us when we sit on the beach, or as the heavens are before us when we gaze upon Arcturus with his sons. Finite language fails to convey the infinite; and if ever there was a text which deserved to be called infinite, it is that which is now before us.

Having touched, as with a swallow's wing, the surface of our great theme under the first division of the sermon, I have now to speak with you upon the second, which is this: Where are we with reference to this blood of sprinkling The text says, "Ye are come." We are not come to Mount Sinai, but we are come to Mount Zion; to angels and their God; to saints and their Mediator, and to the blood of sprinkling. This having had its share of our thoughts, we are to conclude with the question, What then If we have come to this blood of sprinkling, what then? The answer is, "See that ye refuse not him that speaketh." Let us give to the wondrous truths revealed to us by the sacrifice of Jesus the most earnest heed, that our souls may hear and live. May the Holy Spirit enable us to hear the heavenly voice at this hour! "Faith cometh by hearing; may it come at this time by our reverently hearing the voice of the blood of sprinkling!

II. My business under the second head of my discourse is to answer the question, WHERE ARE WE? I have to explain what is meant by the expression which is found in the twenty-second verse of the chapter "Ye are come." Link the twenty-second verse with this twenty-fourth, and read, "Ye are come to the blood of sprinkling."

Well, first, ye are come to the hearing of the gospel of the atoning sacrifice. The Israelites left Egypt, and, having passed the Red Sea, they entered the desert, and at length came to the mount of God, even to Sinai, that terrible mountain. In the valley around that throne of God they were gathered together in their thousands. What a sight that vast multitude must have been! Probably two millions or more were encamped before the mount. Then, "The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran; and he came with ten thousands of his saints; from his right hand went a fiery law for them." Israel crouched in the valley below, subdued by the terrible majesty of the scene, and overawed by the trumpet voice which pealed forth from the midst of the thick darkness. The Lord spake with them, but their uncircumcised ears could not bear his glorious voice, and they entreated that Moses might act as mediator, and speak in God's stead.

You and I have not come to such a terrible sight at this hour. No quivering mountain smokes before you, no terrible lightnings appall you, no thunders distress you.

"Not to the terrors of the Lord,

The tempest, fire, and smoke;

Not to the thunder of that word

Which God on Sinai spoke:

"But we are come to Sion's hill

The city of our God,

Where milder words declare his will,

And spread his love abroad."

Among the great things which you are called upon to consider under the gospel is "the blood of sprinkling." Count yourselves happy that you are privileged to hear of the divinely appointed way of reconciliation with God. You are come to hear, not of your sin and its doom, not of the last judgment and the swift destruction of the enemies of God; but of love to the guilty, pity for the miserable, mercy for the wicked, compassion for those who are out of the way. You are come to hear of God's great expedient of wisdom, by which he, by the same act and deed, condemns sin, and lets the sinner live; honors his law, and yet passes by transgression, iniquity, and sin. You are come to hear, not of the shedding of your own blood, but of the shedding of his blood who, in his infinite compassion, deigned to take the place of guilty men--to suffer, that they might not suffer, and die, that they might not die. Blessed are your ears, that they hear of the perfect sacrifice! Happy are your spirits, since they are found where free grace and boundless love have set forth a great propitiation for sin! Divinely favored are you to live where you are told of pardon freely given to all who will believe on the name of the Lord Jesus, as the Lamb of God which taketh away the sin of the world. You hear at this hour not law, but gospel; not the sentence of judgment, but the proclamation of grace. "See that ye refuse not him that speaketh." It is no small thing for the kingdom of God to have come so nigh unto you. Awake to a sense of your privilege: you do not sit in heathen midnight, nor in Popish gloom, nor in Jewish mist; but day has dawned on you: do not refuse the light.

In a better sense, going a little further, we have not only come to the blood of sprinkling by hearing about it, but we have come to it because the great God now deals with us upon methods which are founded and grounded upon the atoning sacrifice of Christ. If God were to deal with us upon the terms laid down at Sinai, he need not be long in finding the "two or three witnesses" to prove that we have broken his law. We should be ourselves compelled to plead guilty; no witnesses would be required. Truly, he hath not dealt with us after our sins. We are so faulty that we can draw no comfort from the prospect of judgment by law; we appeal to mercy alone; for on any other ground our case is hopeless. "This do, and thou shalt live" is a covenant which brings us no ray of comfort; for its only word to us is that thunderbolt--"The soul that sinneth, it shall die."

By the works of the law none can be justified, for by that law we are all condemned. Read the Ten Commandments, and pause at each one, and confess that you have broken it either in thought, or word, or deed. Remember that by a glance we may commit adultery, by a thought we may be guilty of murder, by a desire we may steal. Sin is any want of conformity to perfect holiness, and that want of conformity is justly chargeable upon every one of us. Yet the Lord does not, under the gospel dispensation, deal with us according to law. He does not now sit on the throne of judgment, but he looks down upon us from the throne of grace. Not the iron rod, but the silver scepter, is held over us. The long-suffering of God rules the age, and Jesus the Mediator is the gracious Lord-lieutenant of the dispensation. Instead of destroying offending man from off the face of the earth, the Lord comes near to us in loving condescension, and pleads with us by his Spirit, saying, "You have sinned, but my Son has died. In him I am prepared to deal with you in a way of pure mercy and unmingled grace."

O sinner, the fact that you are alive proves that God is not dealing with you according to strict justice, but in patient forbearance; every moment you live is another instance of omnipotent long-suffering. It is the sacrifice of Christ which arrests the axe of justice, which else must execute you. The barren tree is spared because the great Dresser of the vineyard, who bled on Calvary, intercedes and cries, "Let it alone this year also." O my hearer, it is through the shedding of the blood and the mediatorial reign of the Lord Jesus that you are at this moment on praying ground and pleading terms with God! Apart from the blood of atonement you would now be past hope, shut up for ever in the place of doom. But see how the great Father bears with you! He stands prepared to hear your prayer, to accept your confession of sin, to honor your faith, and to save you from your sin through the sacrifice of his dear Son.

Through our Lord Jesus sovereign grace and infinite love find a free way to the most undeserving of the race. Through the divine sacrifice the Lord saith, "Come now and let us reason together: though your sins be as scarlet, they shall be as white as snow;" "Believe on the Lord Jesus Christ, and thou shalt be saved." Thus the rebel is treated as a child, and the criminal as a beloved one. Because of yonder death on Calvary's cruel tree, God can invite guilty men to come to him, and he can receive them to the bosom of his love. O my dear hearers, do remember this! I am not sent to scold you, but to woo you, not sent to thunder at you, but to let the soft cleansing drops from the heart of Jesus fall upon you. I beg you not to turn away, as men may well do when the tidings are heavy; but hearken diligently, for the message is full of joy. You are now in the house of prayer, addressed by one of the Lord's ambassadors, and the tidings are of peace through a propitiation which God himself has provided and accepted. We cry not to you, "Prepare for vengeance;" but we proclaim, "a God ready to pardon." We do not threaten that he will no more have mercy upon you; but we tell you that he waiteth to be gracious. If I had to say, "You have provoked him past bearing, and he now means to destroy you," what a miserable man should I be! How could I bring such evil tidings to my fellow-creatures? Then would it have been woe to me that my mother bare me for so hard a fate. Thank God, it is not so. By virtue of the blood of sprinkling the language of boundless love is heard among our apostate race, and we are entreated to acquaint ourselves with God, and be at peace.

No, my hearer, the day of grace is not over: you are not come to Sinai. No, you are not yet condemned past all hope; for you are still within reach of Jesus the Mediator. There is forgiveness. The fountain which was opened of old for sin and for uncleanness is open still. If you have sinned like David, if you will but accept the sprinkling of the blood of Jesus, I am able to speak to you as Nathan did to the guilty king, and say, "The Lord hath put away thy sin; thou shalt not die." At any rate, God is dealing with you now on gospel terms; he sits on Zion, not on Sinai; he pronounces invitations of grace, and does not utter the stern sentence of justice.

Further, there is a far more effectual way of coming to the blood of sprinkling than this--when by faith that blood is sprinkled upon our souls. This is absolutely needed: the blood shed must become to each one of us the blood sprinkled. "How can I know," says one, "that the blood of Christ is upon me?" Dost thou trust thyself with Christ? Dost thou believe that he made an atonement on the cross; and wilt thou venture thy eternal destiny upon that fact, trusting in what Jesus did, and in that alone? If thou dost thus trust, thou shalt not trust in vain. Dost thou apply thy heart to the precious blood of Jesus? Then that precious blood is applied to thy heart. If thine heart bleeds for sin, bring it to the bleeding heart of Jesus, and it shall be healed. I showed, in the early part of this discourse, that the blood sprinkled on the lintel and the two side-posts of the door preserved the Israelites on the night of the Passover: it shall also preserve you. The blood sprinkled upon the defiled made them ceremonially clean: it shall cleanse you. Have I not often quoted those blessed words: "The blood of Jesus Christ his Son cleanseth us from all sin?" That blood put upon the sons of Aaron dedicated them to God; and if it be applied to you, it shall consecrate you to God, and you shall become the accepted servant of the Most High. Oh, what a blessed thing to know assuredly that we have come to the blood of sprinkling by a true and humble faith! Canst thou say that thou dost alone rely on Jesus for salvation? Canst thou call heaven and earth to witness that thou hast no other confidence? Then remember the word of the Lord: "He that believeth in him hath everlasting life. He that believeth in him is not condemned." "Therefore being justified by faith, we have peace with God." Are not these words full of strong assurance? Indeed, we have not come to Mount Sinai, the place of trembling; but to Zion, the place which is beautiful for situation, the joy of the earth; the vision of peace, the home of infinite blessedness. Conscience no longer thunders at you for your sins, for your sins are gone. The expiation has covered them: the sprinkling of the blood has put them all away. Your iniquities are cast into the depths of the sea; God has cast them behind his back. The handwriting of ordinances that was against you Christ has taken away, nailing it to his cross, as a record in which there is no more condemning force. The debt is paid, the bill is receipted. Who can lay anything to the charge of God's elect? O beloved! it is a most blessed thing to come to the blood of sprinkling.

"The terrors of law and of God

With me can have nothing to do;

My Savior's obedience and blood

Hide all my transgressions from view."

The act of faith, whereby we accept and trust in the Lord Jesus as our Mediator and Sacrifice, is the true and effectual coming to the blood of sprinkling. May none of us forget thus to come! He is the Lamb of God, which taketh away the sin of the world, and those who come to him shall be led into full salvation. Have you thus come? If you have not, why do you delay? He saith, "Him that cometh to me I will in no wise cast out." Come to him, for he is calling you; come to him, even as you now are, and he will receive you without fail.

Further, to come to this blood of sprinkling means thankfully to enjoy all that comes to us through the blood of sprinkling. I have intruded upon this somewhat already. Brothers and sisters, if you have come to the blood of sprinkling, believe in the full pardon which God has given you, and in your consequent peace with God. It is a blessed word in the Creed, "I believe in the forgiveness of sins." Do you believe in the forgiveness of sins? I have seen some of the children of God who have believed in Jesus, but it has been with a faith which did not realize the full blessing promised to it; for they were as troubled about their sins as if they had never been forgiven. Now, a man who receives a free pardon from the Queen, and goes his way out of prison, rejoices in that pardon as a reality, and therefore walks abroad without fear. You must believe in the pardon of God as a reality, and act accordingly. If he has absolved you for Jesus' sake, then you are absolved. Why tremble like a guilty wretch waiting for the verdict? Why talk about fearing divine wrath? If you are pardoned, the deed of grace is done, and can never be undone; for the gifts and calling of God are without repentance on his part. His remission of sin is a clear gaol delivery, a sure plea, a full quittance.

"Oh! how sweet to view the flowing

Of our Lord's atoning blood,

With divine assurance knowing

He has made my peace with God!"

I want every child of God in his inmost soul to come to the blood of sprinkling by full assurance of his justification, and then to go on to enjoy constant access to the mercy-seat, and communion with the Lord God. We may now with holy boldness speak with God in prayer, for the mercy-seat is sprinkled with the blood. O pardoned one, be not backward to enjoy thy liberty of fellowship! Thou art clean through the blood, and therefore thou mayest enter into the closest communion with the divine Father; thou art consecrated by the blood, and therefore thou mayest abound in the service of thy God. Treat thy God as a child should treat a father, and be not so awed by his majesty as to be cast down and distressed because of past sin, seeing it is pardoned. Take the good that God provides thee; enjoy the peace the blood has bought thee; enter into the liberty that thy ransom price has ensured thee. Do not stand in feelings, and fears, and dreams; but come unto this blood of sprinkling, and rest there, and be filled with joy and peace through believing. With such a ransom found for thee, dream not of going down into the pit, but ascend with gladness into the hill of the Lord, and stand in his holy place.

I think, once more, that this coming to the blood of sprinkling means also that we feel the full effect of it in our lives. The man who knows that Jesus shed his blood for him, and has had that blood applied to his conscience, becomes a sin-hating man, consecrated to him who has cleansed him. "The love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again." I believe that there is no fruitful source of virtue like faith in the precious blood of Jesus. I hope your conduct will always support me in this assertion. Those who are debtors for salvation to their dying Lord should be the most holy of men. You people who think that you will get to heaven by some other way than by "the blood of sprinkling" have no sure bonds to hold you to holiness. You trust partly to your own works, and partly to what Jesus has done. Well, you do not owe him much, and therefore you will not love him much, and therefore you will not feel bound to live strict, holy, gracious lives. But the man who knows that his many sins are all washed away through the blood of Jesus, and that thus he is saved, he is the man who will serve the Lord with all his heart. He who has received a finished righteousness and complete salvation is under boundless obligations of gratitude, and the force of these obligations will urge him to a consecrated life. Over him the supreme power of gratitude will exert its sacred influence, and he will be not only carefully obedient, but ardently zealous in the service of his Redeemer. We know it is so, and we mean to prove it by our daily conduct. Brethren, I would have you exhibit more and more the influence of the precious blood in sanctifying your lives. Are there not Christians who hold the doctrine of the atoning blood, and yet are no better than others? Alas! it is so. But it is one thing to hold a doctrine, and another thing for that doctrine to take hold upon your heart and influence your life. Oh, if we believed practically what we believe professionally, what manner of persons should we be in all holy conversation and godliness! Hear me, my brother, and answer the appeals I make to thee as in the presence of the Lord. Blood-bought; canst thou live for thyself? Blood-washed; canst thou defile thy garments? Marked with the King's own name, in the King's own blood; how canst thou yield thyself to other rulers? God grant that we may come unto the blood of sprinkling till it shall purify our nature, and fill us with an all-consuming enthusiasm for him whose heart was pierced for us!

I ask you, then, to put the question closely home, "Have I come unto this blood of sprinkling? If not, why should I not come at once?" I read the other day an imaginary story, which describes the need of looking well to this great business. Receive it as a parable:--A little daughter of the house of Israel, had heard the commandment concerning the Passover night, and as she lay ill in her bed she cried, "Father, have you sprinkled the blood upon the lintel and the two side-posts?" Her father answered, "Not yet, my child. It shall be done." The daughter was distressed, and filled with fear. After waiting a little while she again cried, "Father, father, have you sprinkled the blood upon the door?" He answered carelessly, "Child, I have told Simeon to sprinkle it, and I have no doubt it is done." "But, father," cried she, "it is near midnight, and the destroying angel will soon be abroad; are you sure that the blood is over the door? Jehovah our God hath said that we must sprinkle the blood upon the lintel and the two side-posts, or else the destroyer will not pass over us. Father, are you sure it is done?" The father passed over her enquiry: he had been eating of the lamb with his friends, and thought that this was sufficient; he did not care to give too much prominence to the ghastly idea of blood. He was of a liberal mind, and would not believe that a merciful God would smite his household for so small an omission.

Then his daughter arose from her bed, made strong by the God of Israel. Nothing would content her until she had been outside into the street, and seen for herself whether the saving mark was over the door of her father's house. It was almost midnight, but by the light of the moon she looked, and no blood-mark was there! How great was her distress! "Father," she cried, "make haste and bring the basin." There it stood, filled with blood; for the Paschal Lamb had been slain. The father, at her entreaty, dashed the hyssop into it, struck the lintel and the two side-posts and shut the door, and as he did so, the midnight hour arrived. They were saved so as by fire. The daughter's obedient care and reverence of the Lord had warded off the sword of the destroyer. Oh that the holy anxiety of some one now present would work the like blessing for other households! Ask, dear child, ask the question, "Father, have you come to the blood of sprinkling? Is the blood of the Lamb above your head, between you and God? Is it on both sides of you, when you come in and go out?" O soul, be thus anxious about thyself, and rest not till thou hast by faith been purged with hyssop, and cleansed by the blood of the one sacrifice for sin.

III. The last part of our subject is this: WHAT THEN? According to our text, the blood of Jesus is the voice of the new dispensation. It is the blood which speaks, and it speaks better things than the blood of Abel. What then is our duty? How doth the apostle express our obligation? "See that ye refuse not him that speaketh."

I would have a quarter of an hour's very quiet talk with you, without excitement or quibbling debate. Lend me your ears, for I speak in all love for your souls. I want, dear friends, that this great truth of atonement which I so often preach may have a fair hearing, and not be left to lie among the number of forgotten things.

Do not refuse the voice of Jesus by cold indifference. God was made flesh, and dwelt among men, and in due time he took upon himself our sin, and suffered for it in his own body on the tree, that sin might be put away by the sacrifice of himself. By his death upon the cross our Lord made atonement for the sin of man, and those who believe in him are delivered from evil and its consequences. The main point is that Jesus died for us, the just for the unjust. His atoning blood has a voice: "See that ye refuse not him that speaketh." The text says: See to it; look to it; make sure of it; be careful about it. Do not miss the salvation of your Lord through neglect; for he who dies by neglecting the healing medicine will as surely perish as he who stabs himself. Be in earnest to accept the Savior: I beseech you so to do, for I am afraid that many refuse him that speaketh, because they never think of him, or of his sacrifice. It seems to me that if I were a young man I would give this matter very early notice. However deeply I might be engaged in business, I should feel that my first concern ought to be to set myself right with God. Other matters would be sure to drop into order if I could be right with the Lord of all. If I heard it said that salvation came by the blood of Christ, I think I should pull myself together and resolve to understand this singular statement. I would not let it go by me, but would endeavor to reach the bottom of it, and practically understand it. I would meditate much upon teaching so wonderful as this--that the Son of God in man's stead honored the justice of God by death, and so put away sin.

When I was a youth I had a great longing to begin life on right principles: I longed to find deliverance from sin. I would wake up with the sun in summer time to read my Bible, and such books as Bunyan's "Grace Abounding," Baxter's "Call to the Unconverted," Alleine's "Alarm," and Doddridge's "Rise and Progress of. Religion in the Soul." In these books I tried to spell out the way of salvation; but the chief thing I longed to know was, "How can man be just with God? How can God be just with man, and yet put away his sin?" Do you not think that these questions are of high importance? I beg that they may not have the cold shoulder from you. Give this question due space. I know that a great many things demand your attention nowadays; but I claim for this, which is the innermost revelation of God that it should have an early and earnest hearing. God incarnate in Christ Jesus bleeding and dying for human sin is a marvel of love too great to be passed over without thought. I pray you, therefore, "refuse not him that speaketh." Do not say, "I pray thee, have me excused." I do not suppose that you will become an infidel or act as a blasphemer towards this grand truth. I will not accuse you of denying the fact of the atonement; but my great fear is lest you should be indifferent to it. If it be so, that God himself has come to earth to bleed and die to save guilty man, it is the greatest, gladdest news that ever came to our poor erring race, and every member of that race should receive it with hopeful attention.

When you resolve to study the doctrine, do not approach it with prejudice through misapprehension. Those that hate the gospel of Christ are very busy in caricaturing the doctrine of the atonement. They assert that we preach that God was not merciful by nature, but must needs be appeased by the blood of his own Son. They charge us with saying that Jesus by his death made God loving. We distinctly teach the very opposite of that statement. What we do say is this, that God is infinitely loving--that, in fact, God is love; but that love does not cause him to be unjust or unholy; for that in the long run would not be love. God is the Judge of all the earth, and he must do right. The Lord, as the great moral governor, if he makes a law, and threatens a penalty, must execute that penalty, or else his law will lose its authority. If the penalty threatened be not executed, there is a tacit acknowledgment that it was threatened in error. Could you believe in a fallible God? The Lord has made a law which is perfect, and just, and good. Would you rather be without law? What reasonable person desires anarchy? He has backed up that law with a threatening. What is the use of a law if to break it involves no evil consequences? A government that never punishes offenders is no government at all. God, therefore, as moral ruler, must be just, and must display his indignation against wrong and evil of every kind. It is written on the conscience of men that sin must be punished. Would you have it go unpunished? If you are a just man, you would not. To meet the case, therefore, the Lord Jesus Christ, by himself bearing the penalty of death, has honored the divine law. He has shown to all intelligences that God will not wink at sin, that even his infinite mercy must not come in the way of his justice. This is the doctrine: do not listen to those who twist and pervert it. It is the love of God which has provided the great atonement by which, in a judgment better than ours, the law finds a glorious vindication, and the foundation of moral government is strengthened. Do consider this matter, and judge it fairly, with candid minds. We do assure you from God's Word that apart from the atonement of our Lord Jesus you can never be saved either from the guilt or power of evil. You will find no peace for your conscience that is worth having, no thorough and deep peace, except by believing in this atoning sacrifice; neither will you meet with a motive strong enough to rescue you from the bonds of iniquity. Therefore "See that ye refuse not him that speaketh." Hear, and your soul shall live. Cavil, and you will die in your sins.

Do not refuse the voice of the Lord Jesus by rejecting the principle of expiation. If God is content with this principle, it is not for us to raise objection. The Lord God is infinitely more concerned to fix matters on a right foundation than ever we can be, and if he feels that the sacrifice of Jesus meets the case at all points, why should we be dissatisfied with it? If there were a flaw in the proceedings his holy eyes would see it. He would not have delivered up his own Son to die unless that death would perfectly fulfill the design intended by it. A mistake so expensive he would never have perpetrated. Who are you to raise the question? If God is satisfied, surely you should be? To refuse the atonement because we are too wise to accept so simple a method of mercy is the utmost height of folly. What! will ye refuse him that speaketh because the present phase of human madness dares to dispute the divine way of human redemption? I pray you, do not so.

Once more. Do not refuse this voice of mercy by preferring your own way of salvation. You have, no doubt, a way of salvation in your own mind, for few men have given up all hope. Perhaps your chosen hope is that you will be saved by doing your best. Alas! no man does his best; and the best acts of a rebel must be unaccepted of his king. So long as he is a rebel his acts are those of a rebel, and of no esteem with his prince. Perhaps your hope lies in saying so many prayers, and going to church, or attending chapel; or you are so unwise as to trust to a minister or priest. Now, we beseech you, hear the witness of God which he has given us in this book, and learn that other foundation can no man lay than that which is laid, which is Jesus Christ the righteous. There is one salvation, and there can be no other; all other hopes are lying vanities, and arrogant insults to Jesus. God hath set forth Christ to be a propitiation for sin. There is no other propitiation, or atonement, or way of acceptance; and if you reject this way, you must die in your sins.

I cannot help it if you do not like this teaching, although I shall be grieved if you refuse it. I can only tell you the truth, and leave it with your own hearts. Do not wilfully refuse it. When I meet you face to face in that last day, to which we all must come, I shall not be clear of your blood unless I tell you what is assuredly the truth--that in the precious blood of Christ is the only cleansing from sin, and the only acceptance with God. By believing in Jesus, as slain for you, you shall be saved; but do what you may, pray as you may, fast as you may, give alms as you may, you shall not enter heaven by any other road. The way to glory is by the way of the cross. "Without shedding of blood there is no remission." Look to him whom you have pierced, and mourn for your sins. Look not to any other, for no other is needed, no other is provided, no other can be accepted. Jesus is the sole messenger of the covenant of life and peace. "See that ye refuse not him that speaketh."

"See that ye refuse not." Then there is a choice about it. If you had never heard the gospel, you could not have refused it; but now that you have heard the message, it lies within your power, and it is an awfully dangerous power, to refuse him that speaketh. Oh, can you, will you, dare you refuse my bleeding Savior--refuse the Lord of love? I see him now. The thorn-crown is about his brow. He is hanging on his cross expiring in unutterable pangs! Can you refuse him while he presents such a spectacle of sacrifice? His eyes are red with weeping; have you no tears for such sorrow? His cheeks are all distained with the brutal soldiers' spittle: have you no love and homage for him? His hands are fastened to the wood--his feet the same: and there he hangs to suffer in the sinner's stead. Will you not yield yourselves to him? I could joyfully bow before that cross-foot to kiss his dear feet distained with blood. What a charm he has for me! And you--do you refuse him

He is no mere man. It is God himself who hangs upon the cross. His body is that of a man, but it is in union with the Godhead. He who died at Calvary is God over all, and this makes his death so effectual. He whom you have offended, in order to be justly able to pardon you, hangs there and dies for you: and do you turn your back on him? O sirs, if you be wise you will come, as I said I fain would come, and kiss those bleeding feet, and look up and say, "My Lord, I am reconciled to thee--how could I be otherwise? My enmity is dead. How can I be an enemy to him that died for me? In shame, and scorn, and misery, Jesus dies that I may live. O Lord Jesus, thou hast wrought in me, not reconciliation merely, but full submission and hearty love. I joy to sink myself in thee, and to be thine for ever." See that ye refuse not my Lord. May the sweet Spirit who loves the cross, and, like a dove, hovers round it now, descend upon you all who hear my message! May the Holy Ghost apply the blood of sprinkling to you; and may you feel that, instead of refusing him that speaketh, you rejoice in his name!

When the text says, "See that ye refuse not," it tacitly and pleadingly says, "See that ye accept him." Dear hearers, I trust you will receive my Lord into your hearts. When we read of refusing, or receiving, we perceive an action of the will. Jesus must be willingly received: he will not force himself upon any man. Whosoever accepts Jesus is himself accepted of Jesus. Never was there a heart willing to receive him to whom Jesus denied himself. Never! But you must be willing and obedient. Grace works this in you; but in you this must be. Till the heart entertains Jesus gladly nothing is done. All that is short of a willing hearing of Jesus, and a willing acceptance of his great atonement, is short of eternal life. Say, wilt thou have this Savior, or dost thou decline his love? Wilt thou give him a cold refusal? Oh, do not so; but, on the contrary, throw open the doors of thy heart, and entreat thy Lord and Savior to come in.

I do not wonder that the Israelites asked that they might no longer hear the voice of thunder from the top of Sinai; it was too terrible for human ear; but you have no such excuse if you refuse him that speaketh; for Jesus speaks in notes more sweet than music, more tender than a mother's sonnet to her babe. Let me remind you, that he was wont to say, "come unto me, all ye that labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls." He declared that all manner of sin and of blasphemy should be forgiven unto men. He stood and cried, on the last day of the feast, "If any man thirst, let him come unto me, and drink." I am telling you no fables; for Christ, who was born at Bethlehem and died on Calvary, by his own blood which he shed for many, assures you that there is forgiveness for every man of you who, confessing his sin, will come and put his trust in him.

"See that ye refuse not him that speaketh;" for though you hear only my poor feeble voice pleading with you, with an honest, loving heart at the back of it, yet God the Holy Ghost is speaking, and Jesus Christ himself is speaking to you. Refuse me if you please, but do not refuse my Lord. The blood of Jesus says, "I was poured out for the guilty. I was shed to manifest divine love. I am sprinkled to cleanse from sin." Each drop as it falls creates peace of heart. Stand where that blood is falling. Let it sprinkle you.

Thus the blood speaks. Will you not answer, "Lord, we come to thee, for thou hast drawn us. Thy wounds have wounded our hearts. Thy death has killed our enmity. Sprinkle us unto thyself. Bedew us with thy blood. Let us be accepted in the Beloved?" Amen. So may God hear us!

PORTION OF SCRIPTURE READ BEFORE SERMON-- Hebrews 10:1-39 .

HYMNS FROM "OUR OWN HYMN BOOK"--302, 294, 580, 288.

* See "The Blood of Sprinkling," No. 1888.

PORTION OF SCRIPTURE READ BEFORE SERMON-- Exodus 20:1-21 ; Exodus 24:1-8 .

HYMNS FROM "OUR OWN HYMN BOOK"--236, 279, 291.

* For this line of thought I am much indebted to a chapter in an admirable book, entitled "Every-day Life," by C. H. Waller, M. A. Shaw and Co.

Kelly Commentary on Books of the Bible

The apostle now resumes his great theme, Christ called a Priest of God for ever after the order of Melchisedec. He alludes, in the beginning of our chapter, to the historical facts of Genesis. We must bear in mind that Melchisedec was a man like any other. There, is no ground, in my judgment, for the thought of anything mysterious in the facts as to his person. The manner in which scripture introduces him is such as to furnish a very striking type of Christ. There is no necessity for considering anything else, but that the Spirit of God, forecasting the future, was pleased to conceal the line of Melchisedec's parentage, or descendants if any, of their birth or death. He is suddenly ushered upon the scene. He has not been of by the reader before; he is never heard of again in history. Thus the only time when he comes into notice he is acting in the double capacity here spoken of: King of righteousness as to his name, King of Salem as to his place, blessing Abraham on his return from the victory over the kings of the Gentiles in the name of the Most High God, and blessing the Most High God the possessor of heaven earth in the name of Abraham.

The apostle does not dwell on the detailed application of His Melchisedec priesthood, as to the object and character of its exercise. He does not draw attention here to the account, that there was only blessing from man to God, and from God to man. He does not reason from the singular circumstance that there was no incense, any more than sacrifice. He alludes to several facts, but leaves them. The point to which he directs the reader is the evident and surpassing dignity of the case the unity too of the Priest and the priesthood; and this for an obvious reason.

The time for the proper exercise of the Melchisedec priesthood of Christ is not yet arrived. The millennial day will see this. The battle which Abraham fought, the first recorded one in scripture, is the type of the last battle of this age. It is the conflict which introduces the reign of peace founded on righteousness, when God will manifest Himself as the Most High God, possessor of heaven and earth. This is, as is well known, the special characteristic of the millennium. Heaven and earth have not been united, nor have they been in fact possessed for the blessing of man by the power of God, since sin severed between the earth and that which is above it, and the prince of the power of the air perverted all, so that what should have been, according to God's nature and counsels, the source of every blessing, became rather the point from which the guilty conscience of man cannot but look for judgment. Heaven, therefore, by man's own conviction, must be arrayed in justice against earth because of sin, But the day is coming when Israel shall be no more rebellious, and the nations shall be no longer deceived, and Satan shall be dethroned from his bad eminence, and all idols shall flee apace, and God shall be left the undisputed and evidently Most High, the possessor of heaven and earth. In that day it will be the joy of Him who is the true Melchisedec, to bring out not the mere signs, but the reality of all that can be the stay and comfort of man, and all that sustains and cheers, the patent proof of the beneficent might of God, when "no good thing will he withhold from them that walk uprightly."

But meanwhile, confessedly, the Spirit of God directs attention, not to the exercise, but to the order of the Melchisedec Priest. If we have to wait for the exercise at a future day, the order is as true and plain now as it ever can be. Indeed, at no time will its order be more apparent than at present; for I think there can be little doubt to any unbiassed Christian who enters with intelligence into the Old Testament prophecies, that there is yet to be an earthly sanctuary, and, consequently, earthly priests and sacrifices for Israel in their own land; that the sons of Zadok, as Ezekiel lets us know, will perpetuate the line at the time when the Lord shall be owned to be there, in the person of the true David their King, blessing His people long distressed but now joyful on earth. But this time is not yet come. There is nothing to divert the heart from Christ, the great High Priest in the heavens. No doubt all will be good and right in its due season then. Meanwhile Christianity gives the utmost force to every type and truth of God. The undivided place of Christ is more fully witnessed now, when there are no others to occupy the thought or to distract the heart from Him as seen by faith in glory on high.

Hence the apostle applies the type distinctly now, as far as the "order" of the priesthood goes. We hear first of Melchisedec (King of righteousness), next of Salem or peace; without father, without mother, without genealogy. Unlike others in Genesis, neither parents are recorded, nor is there any hint of descent from him. In short, there is. no mention of family or ancestors, "having neither beginning of days, nor end of life" neither is recorded in scripture; "but made like unto the Son of God, abideth a priest continually."

The next point proved is the indisputable superiority of the Melchisedec priesthood to that of Aaron, of which the Jews naturally boasted. After all, the telling fact was before them that, whoever wrote the epistle to the Hebrews, it was not a Christian who wrote the book of Genesis, but Moses; and Moses bears witness to the homage which Abram rendered to Melchisedec by the payment of tithes. On the other hand, the priests, Aaron's family, among the sons of Levi, "have a commandment to take tithes of the people according to the law, that is of their brethren, though they come out of the loins of Abraham." Thus Melchisedec, "whose descent is not of Aaron nor of Levi," like Jesus, "received tithes of Abraham, and blessed him that had the promises!" "And without all contradiction the less is blessed of the better." No argument could be more distinct or conclusive. The other descendants of Abraham honoured the house of Aaron as Levitical priests; but Abraham himself, and so Levi himself, and of course Aaron, in his loins honoured Melchisedec. Thus another and a higher priesthood was incontestably acknowledged by the father of the faithful. "And, as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him."

This leads to another point; for the change of the priesthood imports a change of the law. "If therefore perfection were by the Levitical priesthood, (for under it the people received the law,) what further need was there that another priest should rise after the order of Melchisedec, and not be called after the order of Aaron?" This change was clearly taught in the book of Psalms. It was not only that there had been at the beginning such a priest, but that fact became the form of a glorious anticipation which the Holy Ghost holds out for the latter day. Psalms 110:1-7, which, as all the Jews owned, spoke., throughout its greater part at least, of the Messiah and His times, shows us Jehovah Himself by an oath, which is afterwards reasoned on signifying that another priest should arise after a different order from that of Aaron. "The priesthood being changed, there is made of necessity a change also of the law. For he of whom these things are spoken pertaineth to another tribe, of which no man gave attendance at the altar. For it is evident that our Lord sprang out of Juda; of which tribe Moses spake nothing concerning priesthood. And it is yet far more evident: for that after the similitude of Melchisedec there ariseth another priest." Thus the Pentateuch and the Psalms bore their double testimony to a Priest superior to the Aaronic.

Further, that this Priest was to be a living one, in some most singular manner to be an undying Priest, was made evident beyond question, because in that Psalm it is said, "He testifieth, Thou art a priest for ever after the order of Melchisedec." This was also a grand point of distinction. Where could they find such a Priest? where one competent to take up that word "for ever"? Such was the Priest of whom God spoke. "For," says he, "there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof (for the law made nothing perfect)." He uses in the most skilful manner the change of the priest, in order to bring along with it a change of the law, the whole Levitical system passing away "but [there is] the bringing in of a better hope." Such is the true sense of the passage. "For the law made nothing perfect" is a parenthesis. By that hope, then, "we draw nigh unto God."

But again the solemn notice of Jehovah's oath is enlarged on. "Inasmuch as not without an oath he was made priest: (for those priests were made without an oath" no oath ushers in the sons of Aaron "but he with an oath by him that said as to him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) by so much was Jesus made a surety of a better covenant."

And, finally, he sums up the superiority of Christ in this, that "they truly were many priests, because they were not suffered to continue by reason of death: but he, because of his continuing for ever, hath the priesthood intransmissible." There was but one such Priest.

In every point of view, therefore, the superiority of the Melchisedec priest was demonstrated over the line of Aaron. The fulfilment of the Melchisedec Order is found in Christ, and in Him alone. The Jews themselves acknowledge that Psalms 110:1-7 must be fulfilled in Christ, in His quality of Messiah. Nothing but stupid, obstinate, unbelieving prejudice, after the appearance of the Lord Jesus, could have suggested any other application of the Psalm. Before Jesus came, there was no question of it among the Jews. So little was it a question, that our Lord could appeal to its acknowledged meaning, and press the difficulty His person created for unbelief. By their own confession the application of that Psalm was to the Messiah, and the very point that Jesus urged upon the Jews of His day was this how, if He were David's Son, as they agreed, could He be his Lord, as the Psalmist David confesses? This shows that, beyond question, among the Jews of that day, Psalms 110:1-7 was understood to refer to the Christ alone. But if so, He was the Priest after the order of Melchisedec, as well as seated at Jehovah's right hand a cardinal truth of Christianity, the import of which the Jews did not receive in their conception of the Messiah. Hence throughout this epistle the utmost stress is laid on His being exalted in heaven Yet there was no excuse for a difficulty on this score. Their own Psalm, in its grand prophetic sweep, and looking back on the law, pointed to the place in which Christ is now seated above; and where it is of necessity He should be, in order to give Christianity its heavenly character.

The doctrine follows: "Wherefore he is able also to save them to the uttermost." He does not mean by this the worst of sinners, but saving believers to the uttermost, bringing through every difficulty those "that come unto God by him." A priest is always in connection with the people of God, never as such with those that are outside, but a positive known relation with God "seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens." This statement is so much the more remarkable, because in the beginning of this epistle he had pointed out what became God. It 'became Him that Christ should suffer. It became us to have a Priest, "holy, harmless, undefiled, made higher than the heavens."

What infinite thoughts are those that God's word gives; as glorifying for Himself as elevating for our souls! Yet who beforehand would have anticipated either? It became God that Christ should go down to the uttermost; it became us that He should be exalted to the highest. And why? Because Christians are a heavenly people, and none but a heavenly Priest would suit them. It became God to give Him to die; for such was our estate by sin that nothing short of His atoning death could deliver us; but, having delivered us, God would make us to be heavenly. None but a heavenly Priest would suffice for the counsels He has in hand. "Who needeth not daily," therefore says He, "as those high priests, to offer up sacrifice, first for his own sins, and then for the people's." He always keeps up the evidence of the utter inferiority of the Jewish priest, as well as of the accompanying state of things, to that of Christianity. "For this he did once, when he offered up himself. For the law maketh men priests which have infirmity; but the word of the oath which was since the law, a Son perfected (or consecrated) for ever." This was the very difficulty that the Jew pleaded; but now, in point of fact, it was only what the Psalm of Messiah insisted on, the law itself bearing witness of a priest superior to any under the law. Holy Scripture then demanded that a man should sit down at the right hand of God. It was accomplished in Christ, exalted as the great Melchisedec in heaven. If they were Abraham's children, and not his seed only, surely they would honour Him.

Hence, in Hebrews 8:1-13, the apostle draws his conclusion. "Now of the things that are being spoken of this is a summary: We have such an high priest, who is set down on [the] right hand of the throne of the Majesty in the heavens; a minister of the holies, and of the true tabernacle, which the Lord pitched, and not man." InHebrews 1:1-14; Hebrews 1:1-14 it is written, that "having by himself made purification of our sins, he sat down on the right hand of the Majesty on high." The point there is personal glory. No other seat was suitable to such a One. He sat down there as of His own right and title, but nevertheless making a part of His divine glory to be witnessed in, as indeed His person was necessary to make His blood efficacious to the purging of our sins. But in chapter 8. He sits there not merely as the proof of the perfectness with which He has purged our sins by Himself alone, but as the Priest; and accordingly it is not merely said "on high," but "in the heavens." Such is the emphasis. Accordingly observe the change of expression. He has been proved to be a divine person, and the true royal priest of whom not Aaron only but Melchisedec was the type. Hence the right hand of the throne is introduced, but, besides, "of the Majesty in the heavens." So that, let the Jews say what they might, there was only found what answered to their own scriptures, and what proved the incontestable superiority of the great Priest whom Melchisedec shadowed out, and of whom it was now for the Christian justly to boast. He is "minister of the holies and of the true tabernacle, which the Lord pitched, and not of man." Now the tone becomes bolder with them, and shows clearly that the Jew had but an empty form, a foreshadow of value once, but now superseded by the true antitype in the heavens.

Here, too, he begins to introduce what a. priest does, that is, the exercise of his functions. "For every high priest is constituted to offer gifts and sacrifices: wherefore it is of necessity that this man have somewhat also to offer. For if he were on earth, he should not even be a priest, seeing that there are priests that offer gifts according to the law: who serve the representation and shadow of heavenly things, as Moses was oracularly told when about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern that was shown to thee in the mountain. But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant." Thus, before he enters on the subject of the sacrifices at length, he takes notice of the covenants, and thence he draws a conclusion from the well-known prophecy in Jeremiah, where God declares that the days were coming when He would make a new covenant. What is the inference from that? He presses the fact of a new principle, as well as an institution established on better promises, upon the Jews. For why should there be a new covenant, unless because the first was faulty or ineffectual! What was the necessity for a new covenant if the old one would do as well? According, to the Jews it was quite impossible, if God had once established a covenant, He could ever change; but the apostle replies that their own prophet is against their theory. Jeremiah positively declares that God will make a new covenant. He argues that the word "new" puts the other out of date, and this to make room for a better. A new covenant shows that the other must have thereby become old, and therefore is decaying and ready to vanish away.

All this is a gradual undermining the wall until the whole structure is overthrown. He is labouring for this, and with divine skill accomplishes it, by the testimonies of their own law and prophets. He does not require to add more to the person and facts of Christ than the Old Testament furnishes, to prove the certainty of Christianity and all its characteristic truths with which he occupies himself in this epistle. I say not absolutely all its great truths. Were it a question of the mystery of Christ the Head, and of the church His body, this would not be proved from the Old Testament, which does not reveal it at all. It was hid in God from ages and generations. There are types that suit the mystery when it is revealed, but of themselves they never could make it known, though illustrating particular parts when it is. But whether we look at the heavenly supremacy of Christ over the universe, which is the highest part of the mystery, or at the church associated with Him as His body, composed of both Jew and Gentile, where all distinction is gone, no wit of man ever did or could possibly draw this beforehand from the Old Testament. Indeed, not being revealed of old, according to the apostle, it is altogether a mistake to go to the Old Testament for that truth.

Hence in Hebrews we never find the body of Christ as such referred to. We have the church, but even when the expression "church" occurs, it is the church altogether vaguely, as inHebrews 2:12; Hebrews 2:12, or viewed in the units that compose it not at all in its unity. It is the assembly composed of certain individuals that make it up, regarded either as brethren, as in the second chapter ("In the midst of the church will I sing praise unto thee"), or as the church of the first-born ones, as in Hebrews 12:1-29, persons who drew their title from Christ the first-born Heir. There we have those that compose the church, in allusion to Christ, contrasted with the position of Israel as a nation, because of the nearness which they possess by the grace of Christ known on high.

It may be observed, too, that the Holy Ghost appears but little in this epistle. Not of course that one denies that He has His own proper place, for all is perfect as to each person of the Trinity and all else, but never to this end. For a similar reason we never find life treated in the epistle, nor righteousness. It is not a question of justification here. We hear of sanctification often, but even what is thus spoken of throughout is rather in connection with separation to God and the work of Christ, than the continuous energy of the Holy Ghost, except, as far as I remember, in one practical passage "Follow peace with all men, and holiness, without which no man shall see the Lord." In other cases the epistle to the Hebrews speaks of sanctification by God's call, and Christ's blood. I refer to the fact just to exemplify on the one hand the true bearing of the epistle, and what I believe will be discovered in it, and on the other hand to guard against the mistake of importing into it, or trying to extract from it, what is not there.

Hebrews 9:1-28 brings us into the types of the Levitical ritual, priesthood and sacrifice. Before developing these, the apostle refers to the tabernacle itself in which these sacrifices were offered. "There was a tabernacle made; the first, wherein was the candlestick, and the table, and the showbread; which is called holy. And after the second veil, the tabernacle which is called holy of holies; which had the golden censer, and the ark of the covenant overlaid round about with gold." Carefully observe that it is the tabernacle, never the temple. The latter is not referred to, because it represents the millennial glory; the former is, because it finds its proper fulfilment in that which is made good in the Christian scheme now. This supposes the people of God not actually settled in the land, but still pilgrims and strangers on the earth; and the epistle to the Hebrews, we have already seen, looks emphatically and exclusively at the people of God as not yet passed out of the wilderness; never as brought into the land, though it might be on the verge; just entering, but not actually entered. There remains, therefore, a sabbath-keeping for the people of God. Thither they are to be brought, and there are means for the road to keep us moving onward. But meanwhile we have not yet entered on the rest of God. It remains. Such is a main point, not ofHebrews 4:1-16; Hebrews 4:1-16 only, but of the epistle. It was the more urgent to insist on it, because the Jews, like others, would like to have been settled in rest here and now. This is natural and pleasant to the flesh, no doubt; but it is precisely what opposes the whole object of God in Christianity, since Christ went on high till He come again, and therefore the path of faith to which the children of God are called.

Accordingly, then, as suiting this pilgrim-path of the Christian, the tabernacle is referred to, and not the temple. And this is the more remarkable, because his language is essentially of the actual state of what was going on in the temple; but he always calls it the tabernacle. In truth, the substratum was the same, and therefore it was not only quite lawful so to call it, but if he had not, the design would have been marred. But this shows the main object of the Spirit of God in directing us for the type that applies to the believer now to an unsettled pilgrim-condition, not to Israel established in the land of promise.

To what, then, is the allusion to the sanctuary applied? To mark that as yet the veil was unrent. "Into the second [goes] the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: the Holy Ghost this signifying, that the way of the holies was not yet made manifest, while as yet the first tabernacle was standing: which is a figure for the present time according to which are offered both gifts and sacrifices that could not, as pertaining to the conscience, make him that did the religious service perfect; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation." With all this Christianity is contrasted. "But Christ being come a high priest of good things to come, by the better and more perfect tabernacle, not made with hands, that is, not of this creation, nor by blood of goats and calves, but by his own blood entered in once into the holies, having obtained eternal redemption." Here the words "for us" had better be left out. They really mar the sense, because they draw attention not to the truth in itself so much as its application to us, which is not the point in Hebrews 9:1-28, but rather ofHebrews 10:1-39; Hebrews 10:1-39. Here it is the grand truth itself in its own character. What is the value, the import., of the sacrifice of Christ viewed according to God, and as bearing on His ways? This is the fact. Christ has gone into the presence of God," having obtained eternal redemption." For whom it may be is another thing, of which he will speak by-and-by. Meanwhile we are told that He has obtained (not a temporary, but) "eternal redemption." It is that which infinitely exceeds the deliverance out of Egypt, or any ceremonial atonement ever wrought by a high priest for Israel. Christ has obtained redemption, and this is witnessed by the token of the veil rent from top to bottom. The unrent veil bore evidence on its front that man could not yet draw near into the holiest that he had no access into the presence of God. This is of the deepest importance. It did not matter whether it was a priest or an Israelite. A priest, as such, could no more draw near into the presence of God in the holiest than any of the common people. Christianity is stamped by this, that, in virtue of the blood of Christ, once for all for every believer the way is made manifest into the holiest of all. The veil is rent: the believer can draw near, as is shown in the next chapter; but meanwhile it is merely pointed out that there is no veil now, eternal redemption being obtained.

Thus does the apostle reason on it: "For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh" (which the Jew would not contest): "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to do religious service to the living God? And for this cause he is mediator of the new covenant, that by means of death, for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance." Thus the power of what Christ had wrought was now brought in for future ends; it was not merely retrospective, but above all in present efficacy while the Jews refuse Christ.

The allusion in the last clause to the eternal inheritance (for everything is eternal in the Hebrews, standing in decided contrast with Jewish things which were but for a season) leads the Holy Spirit to take up the other meaning of the same word, which was and is rightly enough translated covenant. At first sight every one may have been surprised, especially those that read the New Testament in the language in which God wrote it, at the double meaning of the word which is here translated "covenant." It ( διαθήκη ) means "testament" as well as "covenant." In point of fact the English translators did not know what to make of the matter; for they give sometimes one, sometimes the other, without any apparent reason for it, except to vary the phrase. In my judgment it is correct to translate it both ways, never arbitrarily, but according to context. There is nothing capricious about the usage. There are certain surroundings which indicate to the competent eye when the word "covenant" is right and when the word "testament" is better.

It may then be stated summarily, in few words, unless I am greatly mistaken, that the word should always be translated "covenant" in every part of the New Testament, except in these two verses; namely, Hebrews 9:16-17. If, therefore, when you find the word "testament" anywhere else in the authorized version, you turn it into "covenant" in my opinion you will not do amiss. If in these two verses we bear in mind that it really means "testament," growing out of the previous mention of the "inheritance," I am persuaded that you will have better understanding of the argument. In short, the word in itself may mean either; but this is no proof that it may indifferently or without adequate reason be translated both ways. The fact is, that love of uniformity may mislead some, as love of variety misled our English translators too often. It is hard to keep clear of both. Every one can understand, when once we find that the word means almost always covenant," how great the temptation is to translate it so in but two other occurrences, especially as before and after it means "covenant" in the same passage. But why should it be "testament" in these two verses alone, and "covenant" in all other places? The answer is, that the language is peculiar and precise in these same two verses, requiring not a covenant but a testament, and therefore the sense of testament here is the preferable one, and not covenant. The reasons will be given in a moment.

First of all, as has been hinted, that which suggests "testament" is the end of verse 15 "They which are called might receive the promise of eternal inheritance." How is it that anybody ordinarily gets an inheritance? By a testament, to be sure, as every one knows. Such has been the usual form in all countries not savage, and in all ages. No figure therefore would be more natural than that, if God intended certain persons called to have an inheritance, there should be a testament about the matter. Accordingly advantage is taken of an unquestionable meaning of the word for this added illustration, which is based on the death of Christ, "Where a testament is, there must also of necessity be the death of the testator." That the word ( διαθέμενος ) in this connection means "testator" appears to me beyond just question. I am not aware that it is, nor do I believe that it could be, ever used in such a sense as "covenanting victim," for which some contend. It often means one who arranged or disposed of property, or anything else, such as a treaty or covenant.

Let us next apply the word "covenant" here, and you will soon see the insuperable difficulties into which you are plunged. If you say," For where a covenant is, there must also of necessity be the death of the covenanter" the person. Now is it an axiom, that a covenant-maker must die to give it force? It is quite evident, on the contrary, that this is not only not the truth which all recognize when stated, but altogether inconsistent with the Bible, with all books, and with all experience. In all the covenants of scripture the man that makes it has never to die for any such end. Indeed both should die; for it usually consists of two parties who are thus bound, and therefore, were the maxim true, both ought to die, which is an evident absurdity.

The consequence is, that many have tried (and I remember making efforts of that kind myself, until convinced that it could not succeed) to give ὁ διαθέμονος , in the English Bible rightly rendered "the testator," the force of the covenanting victim. But the answer to this is, that there is not a single writer in the language, not sacred only but profane, who employs it in such a sense. Those therefore that so translate our two verses have invented a meaning for the phrase, instead of accepting its legitimate sense as attested by all the monuments of the Greek tongue; whereas the moment that we give it the meaning assigned here rightly by the better translators, that is, the sense of "testator" and "testament," all runs with perfect smoothness, and with striking aptitude.

He is showing us the efficacy of Christ's death. He demonstrates its vicarious nature and value from the sacrifices so familiar to all then, and to the Jew particularly, in connection with the covenant that required them Now his rapid mind seizes, under the Spirit's guidance, the other well-known sense of the word, namely, as a testamentary disposition, and shows the necessity of Christ's death to bring it into force. It is true that victims were sometimes slain in ratifying a covenant, and thus were the seal of that covenant; but, first, they were not essential; and, secondly and chiefly, ὁ διαθέμενος , the covenanter or contracting party had in no case to die in order to make the contract valid. On the other hand it is notoriously true, that in no case can a testament come into execution without the testator's death a figure that every man at once discerns. There must be the death of him who so disposes of his property in order that the heir should take it under his testament. Which of these two most commends itself as the unforced meaning of the passage it is for the reader to judge. And observe that it is assumed to be so common and obvious a maxim that it could not be questioned. "For where a testament is, there must also of necessity be the death of the testator." The addition of this last clause as a necessary condition confirms the sense assigned. Had he merely referred to the covenant ( i.e. the sense of the word which had been used before), what would be the aim of the "also?" It is just what he had been speaking of throughout, if covenant were still meant. Apply it to Christ's death as the testator, and nothing can be plainer or more forcible. The death of Christ, both in the sense of a victim sacrificed, and of a testator, though a double figure, is evident to all, and tends to the self-same point. "For a testament is of force after men are dead (or, in case of dead men, ἐπὶ νεκροῖς ): since it is never of force when the testator liveth."

But now, returning from this striking instance of Paul's habit of going off at a word ( διαθήκη ), let us resume the regular course of the apostle's argument. "Whereupon neither the first [covenant] was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and goats, with water, and scarlet wool, and hyssop, and sprinkled both the book itself, and all the people, saying, "This [is] the blood of the covenant which God hath enjoined unto you. And he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are according to the law purged with blood; and without shedding, of blood is no remission. It was therefore necessary that the representations of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into holies made with hands, figures of the true; but into heaven itself, now to appear before the face of God for us."

Thus distinctly have we set before us the general doctrine of the chapter, that Christ has suffered but once, and has been offered but once; that the offering cannot be severed from the suffering. If He is to be often offered, He must also often suffer. The truth on the contrary is, that there was but one offering and but one suffering of Christ, once for all; in witness of the perfection of which He is gone into the presence of God, there to appear for us. Thus it will be observed, at the end of all the moral and experimental dealings with the first man (manifested in Israel), we come to a deeply momentous point, as in God's ways, so in the apostle's reasoning. Up to this time man was the object of those ways; it was simply, and rightly of course, a probation. Man was tried by all sorts of tests from time to time God knew perfectly well, and even declared here and there, the end from the beginning; but He would make it manifest to every conscience, that all He got from man in these His varied dealings was sin. Then comes a total change: God takes up the matter Himself, acting in view of man's sin; but in Jesus, in the very Messiah for whom the Jews were waiting, he has put away sin by the sacrifice of Himself, and has accomplished this mighty work, as admirably befitting the goodness of God, as it alone descends low enough to reach the vilest man, and yet deliver him with a salvation which only the more humbles man and glorifies God. For now God came out, so to speak, in His own power and grace, and, in the person of Christ on the cross, put away sin abolished it from before His face, and set the believer absolutely free from it as regards judgment.

"But now once in the consummation of the ages," this is the meaning of "the end of the world;" it is the consummation of those dispensations for bringing out what man was. Man's worst sin culminated in the death of Christ who knew no sin; but in that very death He put away sin. Christ, therefore, goes into heaven, and will come again apart from sin. He has nothing more to do with sin; He will judge man who rejects Himself and slights sin. as He will appear to the salvation of His own people. "And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation."

It is perfectly true that, if we think of Christ, He was here below absolutely without sin; but He who was without sin in His person, and all His life, had everything to do with sin on the cross, when God made Him to be sin for us. The atonement was at least as real as our sin; and God Himself dealt with Christ as laying sin upon Him, and treating Him, the Great Substitute, as sin before Himself, that at one blow it might be all put away from before His face. This He has done, and done with. Now accordingly, by virtue of His death which rent the veil, God and man stand face to face. What, then, is man's actual estate? "As it is appointed unto men once to die," wages of sin, though not all, "but after this the judgment," or the full wages of sin, "so Christ was once offered to bear the sins of many;" this He has finished; "and unto them that look for Him shall He appear the second time without sin unto salvation." He will have nothing more to do with sin. He has so absolutely swept it away for those who believe on Him, that when He comes again, them will be no question of judgment, as far as they are concerned, but only of salvation, in the sense of their being cleared from the last relic or result of sin, even for the body. Indeed it is only the body that is here spoken of. As far as the soul is concerned, Christ would not go up to heaven until sin was abrogated before God. Christ is doing nothing there to take away sin; nor when He comes again will He touch the question of sin, because it is a finished work. Christ Himself could not add to the perfectness of that sacrifice by which He has put away sin. Consequently, when He comes again to them that look for Him, it is simply to bring them into all the eternal results of that great salvation.

In Hebrews 10:1-39 he applies the matter to the present state of the believer. He had shown the work of Christ and His coming again in glory. What comes in between the two? Christianity. And here we learn the direct application. The Christian stands between the cross and the glory of the Lord Jesus. He rests confidingly on the cross, that only valid moral basis before God; at the same time he is waiting for the glory that is to be revealed. "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins." No Jew could or ought to pretend to such purgation as its result.

I should like to ask whether (or how far) all the believers here assembled can take this as their place with simplicity. You, as a Christian, ought to have the calm settled consciousness that God, looking on you, discerns not one spot or stain, but only the blood of Jesus Christ His Son that cleanses from all sin. You ought to have the consciousness that there is no judgment for you with God by-and-by, however truly He, as a Father, judges you now on earth. How can such a consciousness as this be the portion of the Christian? Because the Holy Ghost bears this witness, and nothing less, to the perfectness of the work of Christ. If God's word be true, and to this the Spirit adheres, the blood of Christ has thus perfectly washed away the sins of the believer. I mean his sins now; not sin as a principle, but in fact, though it be only for faith. "The worshippers once purged should have had no more conscience of sins." It is not implied that they may not sin, or that they have no consciousness of their failure, either past or present. "Conscience of sins" means a dread of God's judging one because of his sins. For this, knowing His grace in the work of Christ for them, they do not look; on the contrary, they rest in the assurance of the perfection with which their sins are effaced by the precious blood of Christ.

This epistle insists on the blood of Christ, making all to turn on that efficacious work for us. It was not so of old, when the Israelite brought his goat or calf. "In those sacrifices," referring to the law to which some Hebrew Christians were in danger of going back, "there is a remembrance made again of sins every year. For it is not possible that the blood of bulls and of goats should take away sins." Therefore all such recurring sacrifices only call sins to remembrance; but what the blood of Christ has done is so completely to blot them out, that God Himself says, "I will remember them no more.

Accordingly he now turns to set forth the contrast between the weakness and the unavailingness of the Jewish sacrifices, which, in point of fact, only and always brought up sins again, instead of putting them away as does the sacrifice of Christ. In the most admirable manner he proves that this was what God was all along waiting for. First of all, "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God." There we find these two facts. First, in God's counsels it was always before Him to have One more than man though a man to deal with this greatest of all transactions. There was but One that could do God's will in that which concerned man's deepest wants. Who was this One? Jesus alone. As for the first Adam and all his race, their portion was only death and judgment, because he was a sinner. But here is One who proffers Himself to come, and does come. "In the volume of the book it is written of me" a book which none ever saw but God and His Son. There it was written, "Lo, I come to do thy will, O God." Redemption was the first thought of God a counsel of His previous to the dealings with man which made the necessity of redemption felt. God meant to have His will done, and thereby a people for Himself capable of enjoying His presence and His nature, where no question of sin or fall could ever enter.

First, He makes a scene where sin enters at once. Because His people had no heart for His promises, He imposed a system of law and ordinances that was unjudged in them, which provoked the sin. and made it still more manifest and heinous. Then comes forth the wondrous counsel that was settled before either the sin of man, or the promises to the fathers, or the law which subsequently put man to the test. And this blessed person, single-handed but according to the will of God, accomplishes that will in offering Himself on the cross.

So it is said here, "Lo, I come to do thy will, O God. He taketh away the first" (that is, the law), "that he may establish the second" (that is, God's will, often unintelligently confounded by men with the law, which is here set in the most manifest contradistinction). Next the apostle, with increasing boldness, comes to the proof from the Old Testament that the legal institution as a whole was to be set aside. "He taketh away the first." Was this Paul's doctrine? There it was in the Psalms. They could not deny it to be written in the fortieth psalm. "Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me) to do, thy will, O God." All he does is to interpret that will, and to apply it to what was wrought on the cross. "By the which will" (not man's, which is sin, but God's) "we are sanctified through the offering of the body of Jesus Christ once for all."

This leads to a further contrast with the action of the Aaronic priest. "Every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: but this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God." Jesus sits down in perpetuity. This is the meaning of the phrase, not that He will sit there throughout all eternity. Εἰς τὸ διηνεκές does not express eternity (which would be εἰς τὸν αἰῶνα , or some such form of words) but "for continuance." He sits there continually, in contrast with the Jewish priest, who was always rising up in order to do fresh work, because there was fresh sin; for their sacrifices never could absolutely put away sin. The fact was plain that the priest was always doing and doing, his work being never done; whereas now there is manifested, in the glorious facts of Christianity, a Priest sat down at God's right hand, a Priest that has taken His place there expressly because our sins are blotted out by His sacrifice If there was any place for the priest, one might have supposed, to be active in his functions, it would be in the presence of God, unless the sins were completely gone. But they are completely gone; and therefore at God's right-hand sits down He who is its witness.

How could this be disputed by one who simply believed Psalms 110:1-7? For there is seen not only the proof that the Messiah is the One whom God pronounced by an oath "a priest for ever after the order of Melchisedec," but the glorious seat He has taken at the right-hand of God is now worked into this magnificent pleading. Christianity turns everything to account. The Jew never understood his law until the light of Christ on the cross and in glory shone upon it. So here the Psalms acquire a meaning self-evidently true, the moment Christ is brought in, who is the truth, and nothing less. Accordingly we have the third use of the seat Christ has taken. In the first chapter we saw the seat of personal glory connected with atonement; in the eighth chapter it is the witness of His priesthood, and where it is. Here it is the proof of the perpetual efficacy of the sacrifice of Christ. We shall find another use before we have done, which I hope to notice in its place.

But the Holy Ghost's testimony is not forgotten. As it was God's will and the work of Christ, so the Holy Ghost is He who witnesses to the perfectness of it. It is also founded on one of their own prophets. "This is the covenant," says he, "that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin."

Then we hear of the practical use of all. "Having therefore, brethren, boldness to enter into the holies by the blood of Jesus, by a new and living way, which he hath consecrated for us through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our hope [for so it should be] without wavering (for he is faithful that promised); and let us consider one another to provoke unto love and to good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching." But the higher the privilege, the greater the danger of either despising or perverting it.

In Hebrews 6:1-20, we saw that the Spirit of God brings in a most solemn warning for those who turn their back on the power and presence of the Holy Ghost, as bearing witness of Christianity. Here the apostle warns those that turn their back on Christ's one sacrifice. It is evident that in these we have the two main parts of Christianity. The foundation is sacrifice; the Power is of the Holy Ghost. The truth is, that the Holy Ghost is come down for the purpose of bearing His witness; and he that deserts this for Judaism, or anything else, is an apostate and lost man. And is he better or safer that slights the sacrifice of the Son of God, and goes back either to earthly sacrifices or to lusts of flesh, giving a loose rein to sin, which is expressly what the Son of God shed His blood to put away? He who, having professed to value the blessing of God abandons it, and rushes here below into the sins of the flesh knowingly and deliberately, is evidently no Christian at all. Accordingly it is shown that such an one becomes an adversary of the Lord, and God will deal with him as such. As in chapter 6 he declares that he is persuaded better things of them, than that they would abandon the Holy Ghost; so here he expected better things than that they would thus dishonour the sacrifice of Christ In that case, he says, God was not unrighteous to forget their work and labour of love; in this case, he lets them know that he had not forgotten the way in which they had suffered for Christ. There it was more particularly the activity of faith; here it is the suffering of faith.

This leads into the life of faith, which was a great stumbling-block to some of these Christian Jews. They could not understand how it was they should come into greater trouble than before. They had never known so great and frequent and constant trial. It seemed as if everything went against them. They had looked for advance and triumph and peace and prosperity everywhere; on the contrary, they had come into reproach and shame, partly in their own persons, partly as becoming the companions of others who so suffered. But the apostle takes all this difficulty by the horns, as good as telling them, that their having suffered all this was simply because it is the right road. These two things, the cross on earth and glory on high, are correlative. As they are companions, so do they test a walk with God; one is faith, the other is suffering. This, he maintains, has always been so; it is no novelty he is preaching. Accordingly the epistle to the Hebrews, while it does put the believer in association with Christ, does not, for all this, dissociate him from whatever is good in the saints of God in every age. Hence the apostle takes care to keep up the real link with the past witnesses for God in faith and suffering, not in ordinances.

In the beginning ofHebrews 11:1-40; Hebrews 11:1-40 we are told what faith is. It is "the substance of things hoped for, the evidence of things not seen." It is no definition of what it is to believe, but a description of the qualities of faith. "For by it the elders obtained a good report." How could any believers put a slight upon it? "Through faith we understand that the worlds were framed by the word of God;" a simple but a most sublime truth, and one that man never really found out that we are entirely dependent on faith for after all. The wise men of the present day are fast giving up the truth of creation. They do not believe that God called all things into being. The greater number of them may use the word "creation," but it must never be assumed that they mean what they say. It is wise and necessary to examine closely what they mean. Never was there a time when men used terms with a more equivocal design than at the present moment. Hence they apply some terms to the work of God in nature similar to what they apply to His work in grace. The favourite thought is "development;" and so they hold a development or genesis of matter, not a creation: matter continually progressing, in various forms, until at last it has progressed into these wise men of our day. This is precisely what modern research amounts to. It is the setting aside of God, and the setting up of man; it is the precursor of the apostasy that is coming, which again will issue in man taking the place of God, and becoming the object of worship, instead of the true Creator. Nor is it that redemption only is denied, but creation also; so that there is very great importance in maintaining the rights and the truth of God in creation.

Therefore it is well to stand clear of all men's schemes and thoughts, ever rising up more and more presumptuously, because they mainly consist of some slight in one way or another on the word of God. A simple word of scripture settles a thousand questions. What the wise men of antiquity, the Platos and Aristotles, never knew what the modern sages blunder about, without the slightest reason, after all the word of God has made the possession of every child of His. "In the beginning God created the heavens and the earth."

There is no indulgence of human curiosity. We do not know the steps of His work, until we come to the preparation of an abode for man. Nothing can be more admirable than this reserve of God. We are not told the details of what preceded the great week when God made the man and the woman. I am not going to enter into any statement of facts as to this now, but there is no truth in its own place more important than that with which the apostle commences in this chapter, namely, that "through faith we understand that the worlds were framed by the word of God." It is not only that we believe it, but we understand it thereby. There is nothing more simple; at the same time it is just one of those questions that God has answered, and this so as to settle the mind perfectly, and fill the heart with praise. Man never did nor could settle it without the word of God. There is nothing here below so difficult for the natural mind; and for the simple reason that man can never rise above that which is caused. The reason is obvious because he is caused himself. Therefore is it that men so naturally slip into, or rest on, second causes. He is only one of a series of existing objects, and consequently never can rise above that in his own nature. He may infer that there must be; but he never can say that there is. Reason is ever drawing conclusions; God is, and reveals what is. I may, of course, see what is before my eyes, and. may so far have sensible evidence of what exists now; but it is only God who can tell me that He in the beginning caused to be that which now is. God alone who spake it into being can pronounce upon it. This is just what the believer receives, feeds on, and lives accordingly.

Through faith we understand that the worlds were framed by the word of God." It is possible that the word "worlds," which is a Hebraistic word, belonging to the Alexandrian Jews particularly, may embrace dispensations; but undoubtedly the material world is included in it. It may mean the worlds governed by dispensations; but still that the idea of the whole universe is in it cannot be fairly contested by competent minds. "The worlds were framed by the word of God, so that things which are seen" which would not be the case if it was only a dispensation "were not made of things which do appear."

Having laid this as the first application of faith, the next question is when man fell, how was he to approach God? The answer is, by sacrifice. This then is brought before us. "By faith Abel offered a more excellent sacrifice than Cain."

The third point is how to walk with God, and this again is by faith. Thus in every case it is faith. It owns the creation; it recognizes sacrifice as the only righteous means of being accepted with God the only means of approaching Him worthily. Faith, again, is the only principle of walk with God; as it is, again, the only means of realizing the judgment of God coming on all around us.

Here, it is plain, we have the chief lineaments of revealed truth. That is to say, God is owned in His glory, as Creator of all by His word. Then, consequent on the fall, comes the ground of the believer's acceptance; then his walk with God, and deliverance from His judgment of the whole scene, in the midst of which we actually are. Faith brings God into everything. (Verses 1-7.)

But then comes far more definite instruction, and, beginning with Abraham, the details of faith. The father of the faithful was the one first called out by promise. At first it was (ver. 8) but the promise of a land; but when in the land he received the promise of a better country, that is, a heavenly, which raised his eyes to the city on high, in express contrast with the earthly land. When he dwelt in Mesopotamia, he had a promise to bring him into Canaan; and when he got there, he had a promise of what was higher to lead his heart above. At the end of his course there was a still heavier tax on him. Would he give up the one that was the type of the true Seed, the progenitor, and the channel of the promised blessing, yea, of the Blesser? He knew that in Isaac his seed was to be called. Would he give up Isaac? A most searching and practical question, the very unseen hinge in God Himself on which not Christianity only, but all blessing, turns for heaven and earth, at least as far as the fallen creation is concerned. For what did the Jews wait in hope? For Christ, on whom the promises depend. And of what did Christianity speak? Of Christ who was given up to death, who is risen and gone above, in whom we find all the blessing promised, and after a better sort. Thus it is evident that the introduction of the last trial of Abraham was of all possible moment to every one that stood in the place of a son of Abraham. The severest and final trial of Abraham's faith was giving up the son, in whom all the promises were infolded, to receive him back on a resurrection ground in figure. It was, parabolically, like that of Christ himself. The Jews would not have Him living. The Christians gained Him in a far more excellent way after the pattern of resurrection, as Abraham at the close received Isaac as it were from the dead.

Then we have the other patriarchs introduced, yet chiefly as regards earthly hopes, but not apart from resurrection, and its connection with the people of God here below. On these things I need not now dwell farther than to characterize all, from Abraham inclusively, as the patience of faith. (Verses 8-22.)

Then, having finished this part of the subject, the apostle turns to another characteristic in believers the mighty power of faith which knows how to draw on God, and breaks through all difficulties. It is not merely that which goes on quietly waiting for the accomplishment of the counsels of God. This it was of all consequence to have stated first. And for this simple reason: no place is given herein to man's importance. Had the energetic activity of faith been first noticed, it would have made more of man; but when the heart had been disciplined in quiet endurance, and lowly expectancy from God, then he could be clothed with the energy of the Spirit. Both are true; and Moses is the type of the latter, as Abraham of the former. Accordingly we find everything about Moses. as well as done by him, extraordinary. His deliverance was strange; still more his decision and its results. He goes out, deliberately and knowingly, just at the time of life when a man is most sensitive to the value of a grand sphere of influence, as well as exercise of his powers, wherein, too, he could have ordinarily exerted all in favour of his people. Not so Moses. He acted in faith, not policy. He made nothing of himself, because he knew they were God's people. Accordingly he became just the more the vessel of divine power to the glory of God. He chose "rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt: for he had respect unto the recompence of the reward." And what then? "By faith he forsook Egypt, not fearing the wrath of the king." This was in the ways of God the necessary moral consequence of his self-abnegation.

"Through faith he instituted the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them. By faith they passed through the Red sea as by dry land: which the Egyptians assaying to do were drowned." These two last verses bear witness to the grace of God in redemption. In the blood of the Lamb, sprinkled on the door-posts of Israel, we see the type of God's judgment of their sins; next, in the passage of the Red sea, the exhibition of His power, which, in the most conspicuous way, saved them, and destroyed for ever their enemies. But whether the one or the other, all was by faith.

But mark another striking and instructive feature of this chapter. No attention is paid here to the march through the wilderness, any more than to the establishment in the land, still less to the kingdom. We have just the fact of their passing through the Red sea, and no more; as we have the fall of Jericho, and no more. The intention here was not to dwell either on the scene in which their waiting was put to the test, the wilderness, or on anything that could insinuate the settled position of Israel in the land. As to the pathway through the wilderness, it had been disposed of inHebrews 4:1-16; Hebrews 4:1-16. The grounds why Canaan could not consistently be made prominent in this epistle as a present thing, but only as a hope, we have already seen.

This deeply interesting chapter closes with the reason why those who had thus not only lived but died in faith did not get the promise: "God having provided some better thing for us, that they without us should not be made perfect." What was this "better thing"? Can there be a doubt that Christianity is meant? that good portion which shall not be taken away from those who cleave to the Crucified, who is now exalted in heaven? One can well understand that the apostle would leave his readers to gather thus generally what it must have been. God then has provided some better thing for us. He has brought in redemption in present accomplishment, and at the same time He has given scope for a brighter hope, founded on His mighty work on the cross, measured by Christ's glory as its present answer at the right hand of God. Hence He crowns the noble army of witnesses with Christ Himself. "Wherefore seeing we also are compassed about with so great a cloud of witnesses, laying aside every weight, and the sin which doth so easily beset us, let us run with patience the race that is set before us, looking off unto Jesus the captain and completer of faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

This is a different way of looking at His session there. In all the other passages of the epistle the meaning of the word is, that He took His seat, or simply sat down there. It is the fact that there He sat down; but in this place it will be observed that His taking His seat there is the reward of the life of faith. As the result of enduring the cross, having despised the shame, the word for sitting down here has a remarkably beautiful shade of meaning different from what is given in all the other occurrences. Its force implies that it is not merely what He did once, but what He is also doing still. Attention is drawn to the permanence of His position at the right hand of God. Of course it is true that Jesus took His seat there, but more is conveyed in the true form of the text ( κεκάθικεν ) here.

This, however, only by the way. Beyond question the Lord is regarded as the completer of the whole walk of faith in its deepest and, morally, most glorious form. Instead of having one person illustrating one thing, another person another, the Lord Jesus sums up the perfection of all trial in His own pathway, not as Saviour only, but in the point of view of bearing witness in His ways for God here below. Who ever walked in faith as He? For indeed He was a man as really as any other, though infinitely above man.

From this practical lessons of great value are drawn. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children." Thus the first part of the chapter shows us simply what God holds out to the new man; but the epistle to the Hebrews never looks at the Christian simply in the new man, but rather as a concrete person. From the beginning to the end of it the Christian in Hebrews is not thus dealt with apart from the old nature, as we may see him regarded in the ordinary epistles of Paul, where the old and the new man are most carefully separated. It is not the case in the epistles of James and Peter, with which so far the epistle to the Hebrews agrees. The reason I take to be, that the apostle meets the Jewish believer where he is, as much as possible giving credit for what was really true in the Old Testament saints, and so in the Jewish mind. Now it is evident that in the Old Testament the distinction was not made between flesh and spirit in the way in which we have it brought out in the general doctrine of Christianity.

The apostle is dealing with the saints as to their walk; and as he had shown how Christ alone had purged the sins of the believer, and how He is on high, as the Priest in the presence of God, to intercede for them in their weakness and dangers; so now, when he is come to the question of the walk of faith, Christ is the leader of that, walk. Accordingly, this is an appeal to the hearts. which cleave to Christ the rejected King, and Holy Sufferer, who is now in glory above. He necessarily completes all as the pattern for the Christian. But then there are impediments as well as sin, by which the enemy would keep us from the race set before us; whilst God carries on His discipline in our favour. And the apostle shows that we need not only a perfect pattern in the walk of faith, but chastenings by the way. This, he says, must be from a father who loves his true and faulty children: others enjoy no such care. First of all, it is love that calls us to the path that Christ trod; next, it is love that chastens us. Christ never needed this, but we do. He reasons that, while our parents only chastise us the best way they can (for after all their judgment might not be perfect), the Father of spirits never fails. He has but one settled purpose of goodness about us; He watches and judges for our good, and nothing but our good. He has set His mind upon making us, patterns of His holiness. It is what He carries on now. Fully does He allow, as connected with this, that the chastening seems not joyous but grievous. We begin with His love, and shall end in it without end. He only removes obstructions, and maintains our communion with Himself; surely this ought to settle every question for the believer. If we know His perfect love and the wisdom of it, we have the best answer to silence every murmuring thought or wish of the heart.

There is nothing more serious than to set grace against holiness. Nowhere does the apostle give the smallest occasion for such a thought. So here he tells them to "follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man lack the grace of God." It is not a question of the law, which a Jew might naturally conceive to be the standard of the will of God now as of old for Israel. How easily we even forget that we are not Jews but Christians! Reason can appreciate not grace but law; and so people are apt, when things go wrong, to bring in the law. It is quite legitimate to employ it in an à fortiori way, as the apostle does in Ephesians 6:1-24. For assuredly if Jewish children honoured their father and mother on legal grounds, much more ought Christian children on grounds of grace.

Another great call was, to beware "lest any root of bitterness springing up trouble you, and thereby many be defiled; lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright." Thus you see, either corrupt passion on the one hand or profanity on the other, are unsparingly condemned by the grace of God. If the law could show little mercy in such a case, the grace of God views all sin as intolerable.

This leads him, from speaking of Esau's case, to add as a known fact, that afterward, when he desired to have inherited the blessing he was rejected (for he found no place of repentance), though he sought it carefully with tears. That is, he sought carefully with tears the blessing given to Jacob; but there was no room left for repentance, simply in the sense of change of mind; for, I suppose, the word here has that sense, which sometimes, no doubt, it has. In its ordinary usage, it has a much deeper force. Every change of mind is far from being repentance, which doctrinally means that special and profound revolution in the soul when we take God's part against ourselves, judging our past ways, yea, what we are in His sight. This Esau never sought; and there never was one who did seek and failed to find it. Esau would have liked well to have got or regained the blessing; but this was given of God otherwise, and he had forfeited it himself. Arranged all beforehand, neither Isaac's partiality nor Jacob's deceit was able to divert the channel. His purpose utterly failed to secure the blessing for his profane but favourite son. He saw his error at last, and put his seal on God's original appointment of the matter.

And here we are favoured with a magnificent picture of Christianity in contrast with Judaism. We are not come to Sinai, the mountain that burned with fire, nor unto blackness, and darkness, and tempest, and a voice more terrible than that of the elements. To what then are we come? To mount Zion. And what is its distinctive character as here introduced? If we examine the historical facts as found in the Old Testament story, what is it rises up before all eyes as to Zion? When does it first appear? After the people had been tried and found wanting; after the priests had wrought, if possible, greater corruption; after the king of Israel's choice had reduced them to the lowest degradation. 'It was therefore a crisis after the most painful accumulation of evils that weighed on the heart of Israel. But if people and priest and king were proved thus vain, God was there, and His grace could not fail. Their abject ruin placed them just in the circumstances that suited the God of all grace. At that very moment therefore the tide begins to turn. God brings forward His choice, David, when the miserable end of Saul and Jonathan saw the Philistines triumphant, and Israel disheartened as they had scarce been beyond that moment. The hill of Zion up to this time had been the constant menace of the enemy against the people of the Lord; but in due time, when David reigned, it was wrested out of the hands of the Jebusites, and became the stronghold of Jerusalem, the city of the king. Thenceforward how it figures in the Psalms and prophets! This then is the monument for such as we are. Let blinded Jews turn their sightless eyeballs to the mountain of Sinai. Let men who can see only look there, and what will be found? Condemnation, darkness, death. But what at Zion? The mighty intervention of God in grace yea, more than that, forgiveness, deliverance, victory, glory, for the people of God.

For not merely did David receive from Jehovah that throne, but never were the people of God lifted out of such a state of distress and desolation, and placed on such a height of firm and stable triumph as under that one man's reign. He had beyond all mere men known sorrow and rejection in Israel; yet he himself not only mounted the throne of Jehovah, but raised up His people to. such power and prosperity as, was never reached again. For although outwardly, no doubt, the prosperity lasted in the time of Solomon, it was mainly the fruit of David's suffering, and power, and glory. God honoured the son for the father's sake. It remained for a brief season; but even then it soon began to show rents down. to the foundations, which became apparent too, too quickly in Solomon's son. With Zion then the apostle justly begins. Where is the mountain that could stand out so well against Sinai? What mountain in the Old Testament so much speaks of grace, of God's merciful interference for His people when all was lost?

Rightly then we begin with Zion, and thence may we trace the path of glory up to God Himself, and down to the kingdom here below. Impossible to rise higher than the Highest, whence therefore the apostle descends, to consequences. Indeed we may say that the whole epistle to the Hebrews is just this: we start from the foundation of grace up to God Himself in the heavens; and thence springs the certainty that the stream of grace is not exhausted, and that undoubtedly it will issue in unceasing blessing by-and-by for the earth, and for the people of Israel above all, in the day of Jehovah.

Accordingly we have a remarkable line of blessing pursued for our instruction here. "Ye are come unto mount Zion," which was the highest Old Testament point of grace on earth. Others doubtless could speak of their Ararat, their Olympus, their Etna; but which boasted of the true God that loved His people in the way that Zion could? But would a Jew infer hence that it was only the city of David he was speaking of? Let him learn his error. "And unto the city of the living God, (not of dying David,) the heavenly Jerusalem" (not the earthly capital of Palestine). This I take to be a general description of the scene of glory for which Abraham looked. He could know nothing of the mystery of the church, Christ's body, nor of her bridal hopes; but he did look for what is called here the "heavenly Jerusalem," that city "whose maker and builder is God." In this phrase there is no allusion whatever to the church; nor indeed anywhere in the Hebrews is there any reference to its distinctive portion in union with its Head. When it says that Abraham looked for the city, it means a blessed and ordered scene of glory on high, which eclipsed the Holy Land before his eyes. This, however, does not mean the church, but rather the future seat of general heavenly bliss for the glorified saints.

Then he adds: "And to myriads of angels, the general assembly" for such is the true way to divide the verse "and to the church of the firstborn," etc. This proves that the city of the heavenly Jerusalem does not mean the church, because here they are certainly distinguished from each other, which therefore completely settles all the argument that is often founded on Abraham's looking for a heavenly city. It was not the church, I repeat, but what God prepares above for those who love Him. True, the apostle John uses this very city as the figure of the bride. But this essential difference separates between the city for which Abraham looked and the bride so symbolised in the Apocalypse. When the apostle Paul, speaks of "the city of the living God, the heavenly Jerusalem," he means the scene of future heavenly blessedness; whereas when John speaks of the new Jerusalem descending out of heaven from God, he means, not where but what we are to be. The difference is very great. The epistle sets before us the seat of glory prepared on high; the Revelation speaks of the bride represented as a glorious golden city with figures beyond nature. The one is what may be called the objective glory; the other is the subjective condition of those that compose the bride, the Lamb's wife.

Having brought its to see the "church of the firstborn which are written in heaven," the apostle next can only speak of "God the Judge of all." He describes Him thus in His judicial character. The reason appears to be, because he is going to tell us of the Old Testament saints. They had known God in His providence and dealings on the earth, though looking for a Messiah and His day. Hence, therefore, he now introduces us "to the spirits of just men made perfect." These evidently are the elders of olden times. None but the Old Testament saints, as a class, can all be in the separate state: not the church, or New Testament saints, for we shall not all sleep; nor the millennial saints, for none of them will die. The reference is therefore plain and sure.

Then we hear of "Jesus, the mediator of the new covenant" the pledge of Israel's full and changeless blessing. Lastly, he points "to the blood of sprinkling, that speaketh better than Abel:" the assurance that the earth shall be delivered from its long sorrow and slavery.

Thus the chain of blessedness is complete. He has shown its the symbolic mount Of grace in Zion, contrasted with Sinai the mountain of law. If the one figured the imposed measure of man's responsibility, which can only but most justly condemn him, in the other we behold the mountain of God's grace after all was lost. Then follows the heavenly glory, to which grace naturally leads; then the natural inhabitants of the heavenly land, namely, the angels "and to myriads of angels, the general assembly." Then he shows us others higher than these, by a divine call "and to the church of the firstborn, which are written in heaven." They do not belong to heaven like the angels; but God had an eternal purpose, which brought them by an extraordinary favour there. And then, in the centre of all, we have God Himself. But having looked up to Him who is above all, he speaks of the highest group next to God in His judicial character, namely, the Old Testament saints. Then he descends to a new or fresh covenant (not καινῆς , as elsewhere, but νέας ), the recently inaugurated covenant for the two houses of the ancient people. Although the blood on which that covenant was founded may be now long shed, when the covenant comes into force for them will it not be as fresh as the day the precious Victim died and shed His blood? The reference here I cannot but regard as exclusively to the two houses of Israel. And as thus were shown the people immutably blessed (for salt shall not be wanting to that covenant) in the scene that will soon come, we finally hear of the earth itself joyful in the curse removed for ever. It is "the blood that speaketh better than Abel." For the martyred saint's blood the earth cried to God for vengeance; but Christ's blood proclaims mercy from God, and the millennial day will be the glorious witness of its depth, and extent, and stability, before the universe.

The rest of the chapter brings in, accordingly, the closing scene, when the Lord comes to shake everything, and establish that blessed day. But although it will be the shaking of all things, not of earth only but also heaven, yet, marvellous to say, such confidence of heart does grace give, that this, which may be regarded as the most awful threat, turns into a blessed promise. Think of the shaking of heaven and earth being a promise! Nothing but absolute establishment of heart in God's grace could have gazed on a destroyed universe, and yet call it a "promise." But it is the language for us to learn and speak, as we are called to rest on God and not on the creature.

The last chapter (Hebrews 13:1-25) follows this up with some practical exhortations as to brotherly love continuing; then as to kindness to strangers, or hospitality; finally, as to pity for those in bonds. "Be mindful of those in bonds, as bound with them; and of those which suffer adversity." Again he insists upon the honour and purity of the marriage tie, and the abhorrence that God has for those that despise and corrupt it, and the sure judgment which will come upon them. He presses a conversation without covetousness, and a spirit of content, founded on our confidence in the Lord's care.

At the same time he exhorts the believers as to their chiefs, that is, those who guided them spiritually. It is I likely that the Hebrew believers were somewhat unruly. And their relation to their leaders he puts forward in various forms. First, they were to remember those that once ruled them. Those were now gone from the scene of their trials and labours, of "whom, considering the issue of their conversation, imitate the faith."

This naturally leads the apostle to bring before them One that never ends "Jesus Christ [is] the same yesterday, and today, and for ever." Why should His saints be carried away with questions about meats and drinks? He is the same unchangingly and evermore, as He has ever been. "Be not carried about with divers and strange doctrines. For it is a good thing that the heart be established in grace." See how this word, this thought, always predominates in the epistle. Why turn back to "meats, which have not profited them that have been occupied therein?"

Had they been taunted with having no altar, possessing nothing so holy and so glorious in its associations? It was only owing to the blindness of Israel. For, says he, "we have an altar," yea, more than that, an altar, "whereof they have no right to eat which serve the tabernacle." You that go after the tabernacle (as he persists in calling it, even though now the temple) have no title to our altar, with its exhaustless supplies. To us Christ is all.

But this becomes the occasion of a remarkable allusion, on which I must for a moment dwell. He draws attention to the well-known rites of the atonement day; at any rate, if not of that day exclusively, wherever there was a beast the body of which was burnt without the camp, and the blood carried within the veil. Do you not discern in this striking combination the distinctive features of Christianity? Alas! it is not the dulness of Jewish prejudice only, but exactly what is denied by every system of which men boast in Christendom. For these very features did Judaism despise the gospel. But let not the Gentile boast, no less unbelieving no less arrogant, against true Christianity. Christendom precisely takes the middle ground of Judaism between these two extremes. The mean looks and sounds well, but is utterly false for the Christian. The two extremes, offensive to every lover of the viâ media of religious rationalism, must be combined in Christianity and the Christian man, if he is to maintain it unimpaired and pure. The first is, that in spirit the Christian is now brought by redemption, without spot or guilt, into the presence of God. If you believe in Christ at all, such is your portion nothing less. If I know what Christ's redemption has accomplished for all who believe, I must know that God has given me this. He honours the work of Christ, according to His estimate of its efficacy, as it is only according to His counsels about us for Christ's glory. Of this we saw somewhat inHebrews 10:1-39; Hebrews 10:1-39. And what is the effect of it? As a Christian I am now free, by God's will, to go in peace and assurance of His love into the holiest of all yes, now. I speak, of course, of our entrance there only in spirit.

As to the outer man also, we must learn to what we are called now. The apostle argues that, just as the blood of the beast was brought into the holiest of all, while the body of the same animal was taken outside the camp and burnt, so this too must be made good in our portion. If I have an indisputable present title of access into the holiest of all, I must not shrink from the place of ashes outside the camp. He that possesses the one must not eschew the other. In these consists our double present association by faith, while on the earth. The apostle earnestly insists on them both. We belong to the holiest of all, and we act upon it, if we iet rightly, when we worship God; nay, when we draw near to God in prayer at all times. Brought nigh to God by the blood of Jesus, we have perfect access, so that there is nothing between God and us; for Christ suffered once to bring us to God, as He intercedes that we may have communion. with Him in this place of nearness. Our being brought to God supposes, and is founded on the fact, that our sins are gone perfectly by His one offering; otherwise no madness is greater than indulging such a thought. If it be not the truth, it would be the height of presumption indeed. But far from this, it is the simple fact Of the gospel. "He suffered once for sins, the just for the unjust," says another apostle, "that he might bring us" not to pardon, nor to peace, nor to heaven, but "to God." Compare alsoEphesians 2:1-22; Ephesians 2:1-22. We are brought, then, washed from our sins, to God, and, according to this epistle, into the holiest of all, where He displays Himself. The real presumption, therefore, is to pretend to be a Christian, and yet to doubt the primary fundamental truth of Christianity as to this.

But the bodies of those beasts were burnt without the camp: my place, so far as I in the body am concerned, is one of shame and suffering in this world.

Are those two things true of you? If you have and prize one alone, you have only got the half of Christianity yea, of its foundations. Are they both true of you? Then you may bless God that He has so blessed you, and given you to know as true of yourself that which, if not so known, effectually prevents one from having the full joy and bearing the due witness as an unworldly and simple-hearted servant of Christ here below. It is true, He does not always call at once into the place of reproach and suffering. He first brings us into the joy and nearness of His presence. He satisfies us with the perfectness with which Christ has washed us from our sins in His blood, and has made us kings and priests to His God and Father. But having done this, He points us to the place of Christ without the camp. "Let us go forth therefore unto him without the. camp, bearing his reproach." This was the very thing that these Jewish Christians were shrinking, from, if not rebelling against. They had not made up their minds to suffer: to be despised was odious in their eyes. Nor is it pleasant to nature. But the apostle lets them know that if they understood their true blessing, this was the very part of it that was inseparably bound up with their present nearness to God, as set forth typically by the central and most important rite of the Jewish system. This is the meaning of the blood carried within, and of the body burnt without.

Let us then seek to combine these two things perfect nearness to God, and the place of utter scorn in the presence of man. Christendom prefers the middle course; it will have neither the conscious nearness, to God, nor the place of Christ's reproach among men. All the effort of Christendom is first to deny the one, and then to escape from the other. I ask my brethren here if they are looking to God strenuously, earnestly, for themselves and for their children, not to allow but to oppose as their adversary every thing that tends to weaken either of these truths, which are our highest privilege and our truest glory as Christians here below. What a surprise to the Hebrew believers to find such truths as these so strikingly shown out in type even in the Jewish system!

But the apostle goes farther, as indeed was due to truth. These characteristics he proves to be really found in Christ Himself. He is evidently gone into the holiest of all in His own person. But how? What had immediately preceded this, The cross. Thus the cross and heavenly glory must go together. The gracious Lord gives and designs that we should take His own place both in heaven and here. "Let us go forth therefore unto him without the camp." This is just the closing practical word of the epistle to the Hebrews. God was going openly to set aside the Jewish system, as it had already been judged morally in the cross of Christ. When the Messiah was crucified, Judaism was in principle a dead thing: if it was in any sense kept up, it was no more than a decent time before its burial. But now God sends His final summons, founded on their own ritual, to His people who were hankering after the dead, instead of seeing the Living One on He as it were repeats, "Let the dead bury the dead." The Romans will do the last sad offices. But as for you who believe in Jesus, wait not for the Romans; let Judaism be nothing but a corpse, which does not concern you. "Let us go forth therefore unto him without the camp, bearing his reproach."

This was a final call; and how gracious! If God had reserved the epistle to the Hebrews until after He sent forth His armies and burned up their city, destroying their polity root and branch, it might have been retorted that the Christians valued the Jewish ritual as loner as it was available, and only gave it up when earthly temple and sacrifice and priest were gone. But God took care to summon His children outside to abandon the whole system before it was destroyed. They were to leave the dead to bury their dead; and they did so. But Christendom has wholly failed to profit by the call, and is doomed to perish by a judgment yet more solemn and wide-spread than that which swept away the ancient temple.

Another point follows, connected with what we have had before us, and demanding our attention. Instead of pining after that which is about to be destroyed, or repining at the call to go out to the place of Christ's shame on earth, Christianity, which replaces Judaism now, may well cause us to offer "the sacrifice of praise to God continually." There are two kinds of sacrifice to which we are now called. "By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, confessing his name. But to do good and to communicate forget not: for with such sacrifices God is well pleased." That may have a higher character, these a lower; but even the highest is never to supersede or make us forgetful of the lowest.

Then comes a second exhortation as to their guides, or leading men among the brethren. (Compare Acts 15:22.) Obey your leaders, and submit yourselves; for they watch for your souls, as those that shall give account." There is no sanction here, of course, of the vulgar and outrageous error that pastors give an account of the souls of their flock. It is an idea that superstition hatched, for the purpose of spuriously exalting a clerical order. The meaning is, that spiritual guides shall give an account of their own behaviour in watching over other souls; for it is a work that calls for much jealousy over self, patience with others, painstaking labour, lowliness of mind, and that hearty love which can bear all, endure all, believe all. There is then the solemn admonition of the account they are to render by-and-by. They watch as those that shall give an account. Now is the time for self-denying labour, and endurance in grace; by-and-by the account must be given to the Lord that appointed them. And the apostle would that their work of watching might be done with joy, and not groaning for this would be unprofitable for the saints.

But even the apostle felt his own need of the prayers of the faithful, not because he had gone wrong, but because he was conscious of no hindrance to his work from a had conscience. "Pray for us: for we trust we have a good conscience; in all things willing to live honestly. But I beseech you the rather to do this, that I may be restored to you the sooner."

Then he commends the saints to God. "Now the God of peace, that brought again from the dead our Lord Jesus, the great Shepherd of the sheep, in virtue of the blood of the everlasting covenant, perfect you in every good work to do his will, working in you that which is well-pleasing in his sight "through Jesus Christ; to whom be glory for the ages of the ages."

Finally, he beseeches his brethren to hear the word of exhortation. Such is pre-eminently the bearing of this epistle to those who had no such frequent opportunities of profiting by his teaching as the Gentile churches. We can understand, therefore, both the delicacy that thus entreated them, and the meaning of the added words, "for also in few words I have written to you." Nor does it seem so natural for any as the great apostle to inform them of his child and fellow-labourer: "Know that the brother Timothy is set at liberty; with whom, if he come pretty soon, I will see you. Salute all your leaders, and all the saints. They from Italy salute you. Grace be with you all. Amen."

Thus the apostle closes this most striking and precious epistle, brimful to overflowing with that which had an especial and very touching interest to a Jew, but nevertheless needed as certainly by us, and as rich in instruction for us in this day as for those at any time that has passed away. For let me say this as a parting word, and I say it advisedly, because of circumstances that might well be before our hearts, no deliverance, however enjoyed, no place of death to law, world, or sin, no privilege of union with Christ, will enable a soul to dispense with the truths contained in this epistle to the Hebrews. We are still walking here below; we are in the place therefore where infirmity is felt, where Satan tempts, where we may fail through unwatchfulness. The greater part of the affections of the Christian are drawn out toward our Saviour by all this scene of sin and sorrow through which we are passing on to heaven. If we formed our Christian character practically on such epistles as those to the Ephesians and Colossians alone, depend on it there may not be the hard lines of the law, but there will be very far from the fervent affections which become him who feels the grace of Christ. Be assured it is of the deepest possible moment to cherish the activity of Christ's present love and care for us, the activity of that priesthood which is the subject of this epistle. Holding fast the permanence of the blotting out of our guilt, may we nevertheless and besides own the need of such an One as Christ to intercede for us, and deal in grace with all our feebleness or faults. The Lord forbid that anything should enfeeble our sense of the value and necessity of such daily grace, There may be that which calls for confusion of face in us, but there is unceasing ground also for thanksgiving and praise, however much we have to humble ourselves in the sight of God.

London: W. H. Broom, Paternoster Row.