203 Good Friday. EPISTLE. THE PERFECTION OF CHRIST'S ATONEMENT (Heb. x. 1). LET us glance at the teaching of this Epistle as a whole. It will be seen that the subject of these verses is the perfection of Christ's atoning work accomplished on the cross. I. IN WHAT DOES THE PERFECTION OF CHRIST'S ATONEMENT CONSIST ? 1. As compared with the sacrifices of the law, it was the substance of which they were the shadow-substance, not shadow. These were only shadows of good things to come. That they were only shadows the writer urges, on the ground that a sacrifice which sufficed to wash away sin could not be, did not need to be, repeated. The worshipper once purged has no more “conscience of sins." 2. These sacrifices were often repeated. Christ's was one sacrifice—one sacrifice, and not many (ver. 3, it is yearly; vers. 11, 12, it is daily; see also ver. 14). By one sacrifice the One Priest, in opposition to every priest (vers. II, 12), has made a sufficient satisfaction for our sins; and as a sign that it is sufficient, He has "for ever sat down on the right hand of God." 3. These sacrifices were of blood; Christ's sacrifice was of a holy divine will as well as of blood (vers. 4–10). It is by the offering of this holy will that we are sanctified. The quotations from Psalm xl. are quoted to prove that holiness is better than burnt-offerings. It is by the perfect holiness of Christ, the entire yielding of His will, expressed in the offering of His body and blood, that we are sanctified. It was not the holiness alone nor the death of Christ that opened to us a new and living way" to God; it was the holiness and the death. II. HOW ARE WE PERSONALLY ASSURED OF THE PERFECTION OF CHRIST'S ATONEMENT? (vers. 15-17). 1. It is personally assured to us in holy baptism. Compare these verses (15-17) with the text in ver. 22, "Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water." These are words that assure us that "external baptism is the sign that we are members of a race whose iniquities need no longer separate us from God" (Dale). Moreover, ver. 16 speaks of God's covenant, of which baptism is the sign. In this rite we are assured of remission of sins (vers. 17, 18). 2. It is personally assured to us in the daily renewing power, the witness of the Holy Ghost: "I will put My laws into their hearts, and in their minds will I write thein." III. TO WHAT DOES THE PERFECTION OF CHRIST'S ATONEMENT BIND US? 1. The duty and privilege of approach to God. (1.) With sincerity of heart; (2.) with confidence of faith (vers. 19-22). We have, as above seen, (a.) a sufficient atonement, by which a new and living way to God has been consecrated; and (b.) a sufficient Priest (ver. 21), who stands in the presence of God for us. “Let 2. The duty of a steadfast confession of Christ (ver. 23). us hold fast the profession of our faith without wavering.' 3. The duty of brotherly care. Let us consider one another, to provoke one another to love and good works." Could there be a higher example than that set before us in Christ? 4. The duty of worship and brotherly fellowship (ver. 25). GODLY PROVOCATION. "LET US CONSIDER ONE ANOTHER, TO PROVOKE UNTO LOVE, AND TO GOOD WORKS" (Heb. x. 24). IT may be noticed that this exhortation and those in the immediate context fall into a triple division according to the idea of the Christian life found in St. Paul's Epistles: "Now abideth faith, hope, charity." The same collocation of these graces may be noted in the words, "Remembering your work of faith, labour of love, and patience of hope in Jesus Christ;" and again, "Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints, for the hope which is laid up for you in heaven." So here, following the exhortation to approach God in full assurance of faith, we read. "Hold fast the confession of your hope without wavering" (R.V.), and the text enjoins the Christian to provoke unto love. The text enjoins a GODLY PROVOCATION; and, in order to us, suggests a GODLY PRUDENCE. Let us consider the latter first. I. THE GODLY PRUDENCE OF MUTUAL CONSIDERATION. Let us consider one another." Taken alone, this is surely one of the finest maxims. If this maxim were only to be made current coin possessed by all! If nations, if men on the exchange and the mart, if members of a family, if fellow-workers in a factory or place of business, if all could be made to act on this principle of mutual consideration in order to mutual edification, how different the world would be, how easily would the wheels of life's mechanism move! This would be the oil lessening inevitable friction. The frequency with which men forget the claims of their fellows is appalling. If only that estimate which Jesus placed upon man, as evidenced by that dying on the cross which to-day we at once sadly and joyfully celebrate, were taken of man, would not this be the universal rule, "Let each look not on his own things, but on the things of others"? This is the great motive; and besides, we ought to "consider one another" to study one another's welfare 1. As members of the same race. The brotherhood of humanity binds us to the "enthusiasm of humanity," of which our Lord was the highest exponent in word and life. "God hath made of one blood all nations of men." We have, for the most part, the same powers and passions, the same senses, appetites, and instincts, are all copies of the same original. Community of nature creates a bond of union. Every man is our brother, claiming our interest, affection, kindly consideration. 2. As partakers in the same salvation. "Let us consider one another," because, as said above, Christ considered us. If He had not, would He have pitied our helpless condition and come to save us? Would He have suffered those unknown pangs to sanctify us by the one offering of Himself? By the sacred sanctions of this day we are to consider one another. The object this mutual consideration has in view is "to provoke unto love and good works," and we shall best consider what the mutual consideration means by inquiring what is implied in the character of the works to which we are to stir one another up. "Let II. THE GODLY PROVOCATION OF MUTUAL EDIFICATION. us consider one another with a view to provocation of love and good works," ie., let your only emulation be in love and doing good, so as to excite or arouse each other to love and its practical manifestations. "To provoke." This phrase is but rarely found used in a good sense. It is the word from which we derive our term paroxysm, and is generally used by us in a bad sense. Provocation, in its ordinary meaning, is the source of great evils. War springs out of it, with all the countless series of miseries attendant upon it. Household and family disagreements arise from provocation. But the only provocation Christianity allows is that of the text, "to provoke unto love and good works," 1. The rich are to consider the necessities of the poor, and thereby to provoke others to kindly deeds. Christianity is a religion of the purest benevolence. "If any man have this world's goods, and seeth his brother have need, and shutteth up," &c. (Isa. lviii. 6-9). By this consideration of other's wants manifested in action our brother is stirred up, "provoked" to similar deeds of love, and he who is rich and, without pity is moved, by the example of him who is rich in faith and love as well as in this world's goods, to similar actions. 2. The strong are to consider the weakness of the weak, and to provoke others to do the like. Men too often act on the idea that nobody has a right to an infirmity but themselves. They have no pity for the weaknesses of others, while they have the most elaborate excuses for their own. Too often do even Christian men and women act towards one another like a herd of wild animals. No sooner does one of their number grow sick, feeble, wounded, or languid, than all the strong and hale immediately proceed to attack it and put it out of existence altogether. But the writer of this book says, "Lift up the hands which hang down, and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed." In no way may we better show a true Christian love than by this; and if we consider the weakness of our brother, we provoke him to a like affection. 3. We are to "consider one another" to foster one another's graces. This is another branch of mutual consideration and mutual provocation. The love of the Christian to his fellow does not show itself in good works that simply affect the physical condition. This would be to forget the example of our Saviour. This would be to overlook the full meaning of His death. It was for the redemption of our souls as well as of our bodies. So should we study and observe one another's disposition, gifts, experience, virtues, and faults, that we may the better fit ourselves to do good one to another, and minister to each other's godly edification. This is the work of our High Priest, who has entered through the veil to make intercession for us. He still considers us, thinks of us, pleads for us, appears in the presence of God for us. And by this holy sacrificial intercession we are compelled to this godly strife who can most benefit his brother and most provoke a right and approvable rivalry of doing good. "LET US HOLD FAST THE PROFESSION OF OUR FAITH WITHOUT WAVERING; FOR HE IS FAITHFUL THAT PROMISED" (Heb. x. 23). "HOPE" should be read instead of "faith." And the exhortation is not merely that we should cherish our hope, but that we should profess or confess it. This is a bolder word; and it is one of those cases in which boldness is wisdom and true caution. It is easier to "hold fast" a hope which we confess before men than one which we only cultivate in our own hearts. There is strength and support in a good course, to be committed to it, to "witness a good confession, before many witnesses." The text seems to imply that their hope was challenged and mocked. "Hold fast" your hope, as the standard is held by the soldier. And why is this confession to be held fast? Is it because victory seems leaning to our side? No. The reason is not in or about ourselves at all; is not founded on signs and prospects. We are to look wholly off from ourselves and appearances to Christ. "For He is faithful that promised." This is a reason that puts the strongest and the weakest, the most successful and the least successful on a level; that puts them also on the true and immovable foundation. I. THE OBJECTS OF THE CHRISTIAN'S HOPE. The one word that includes all is heaven. 1. Victory over all sin. There must be an enthusiasm for righteousness in the heart which has an ardent hope of heaven. We must hate sin as the loyal hate treason, as the physician hates disease, as the farmer hates weeds, as the sanitarian hates stagnant sewers, as the master hates unfaithfulness and sloth. Christ came not to send peace but a sword. In His strength let us declare war against His enemies and ours; and then how inspiring will be the promise, "To him that overcometh will I give to sit upon My throne." 2. Cessation of all sorrow. Every sorrow we endure is meant to be as oil to feed the flame of hope. Every tear we shed is meant to cleanse the eye of hope for clearer and farther vision. The thickening darkness is meant to add lustre to the familiar stars of our heaven, and to kindle hundreds unseen before. children of Israel shall come, they and the children of Judah together, going and weeping. They shall ask the way to Zion with their faces thitherward." "The 3. Solution of all painful mysteries. The day will break and the shadows flee away. The blue, indeed, will have its mystery as well as the dark; but it will be such mystery as angels desire to look into. A "glorious privacy of light," and not "clouds |