Hebrews 4
GodbeyHebrews 4:14-5
3 THE TWO : THAT OF MOSES AND THAT OF CHRIST. This argument is not only well authenticated in 3:1-6 and 4:14 to 5:10, but especially is it involved in the general consensus of the entire epistle. The old dispensation under the mediatorship of Moses was on the plane of justification, whose normal attitude is that of spiritual infancy or ecclesiastical minority, while the new dispensation is on the plane of entire sanctification, its normal attitude Christian perfection, its crowning glory the baptism of the Holy Ghost, and its legitimate status ecclesiastical adultage. During the period of her minority, the Church peregrinated but slightly beyond the limits of an isolated nation. On the arrival of her majority, she received the commission, “Go disciple all nations, teaching them to observe all things which I have commanded you, and lo, I am with you alway.” When Satan succeeded in derailing the Apostolic Church from the glorious doctrine and experience of entire sanctification, he dragged her down from the Delectable Mountains of full salvation, where she walked with Jesus in cloudless sunshine above mosquitoes and malaria, into the low grounds and malarious swamps of carnality and worldliness. Consequently, with an exception here and there, clergy and membership about the time of the Constantinian apostasy dropped back into the Mosaic dispensation. We must remember that Moses himself, with other patriarchs and prophets, lived and died in advance of his dispensation, having been gloriously sanctified at the burning bush, after a curriculum of forty years in God’s theological seminary — the crags and precipices of Mt.
Sinai. While the patriarchs and prophets of the former dispensation, with their supernatural faith, inspired by the Holy Ghost, looked through type and prophecy, received and appropriated the perfect work of Christ, thus triumphing in the glorious experience of entire sanctification, the body of the Church only entered it as nowadays in the article of death, thus forfeiting the victory, blessedness, glory and triumph — a heaven in which to go to heaven.
If the Christian Church had not retrogressed into the Mosaic dispensation, the Gospel would have flooded the earth like a shoreless ocean long centuries ago, and Jesus have come down on the throne of His glory, belting the globe with the splendors and triumphs of the millennial reign. This explains the almost universal antagonism of the popular clergy to the glorious experience of Christian perfection. They stand in the attitude of Moses, and want the people to follow them, as they followed Moses. In the dispensation of Christ we no longer follow Moses, but Jesus only. That is the reason why the Roman Catholics in all ages have done their utmost to keep the Bible out of the hands of the people. They are afraid they will become unmanageable.
During the moonlit dispensation of type and symbolism the people needed mortal men like Moses to guide them through the darkness, but since the glorious Sun of Righteousness has risen on the world with healing on His wings we no longer need Moses and Aaron, but Jesus only. The truly sanctified man desires no following.
His only effort is to get the people to follow Jesus.In the Mosaic dispensation, Israel had twelve tribes. The Apostolic Church was a unit, and would ever so have remained if human rule had not superseded the Holy Ghost, dragging the Church down from the heights of spirituality and unanimity into the fogs of schism and ecclesiasticism. The unsanctified preacher at the present day is two thousand years behind the age, blundering along in the moonlight of the old dispensation.14. While Moses was typical of Christ in his mediatorship, Aaron typified Him in his priestly office. So Moses and Aaron, in their respective capacities as leaders of Israel, are both forever superseded by Christ, who not only verified the typical characters of all His predecessors, completely expiating the sins of the whole world by the sacrifice of Himself, but has carried our glorified humanity into the very presence of God, where, fully and eternally accepted as our substitute, He ever liveth to intercede for the lost millions of earth. “Let us hold fast our confession.” This word “confession” is from homos, like, and logos, speech. Hence it means that we are to speak like God henceforth and forever.
The speech is the exponent of the heart, and necessarily hypocritical if the heart is not like God.15. Here the Holy Ghost certifies for our comfort that Jesus was tempted in all points as we are, but without sin.
Satan with his utmost capacity tempted Jesus physically to satisfy His hunger; intellectually, to possess the whole world, and spiritually, to vitiate his faith by presumption in the leap from the pinnacle of the temple. So the devil will do his utmost to throw the lasso of his temptations around our physical appetites, and make us brutish; or our intellectual faculties, and make us worldly; or our spiritual experiences, and make us devilish. In all these assaults we have nothing to do but answer Satan in the language of Jesus when under the same temptation, and the victory comes.16. Here we are importuned by the Holy Spirit to come boldly to a throne of grace, assuring us that we shall receive all needed help in every possible emergency.1-3. Here we see the vivid picture of the Aaronic priest in his sacerdotal office’ ministering in the temple, offering sacrifices for the sins of the people. Meanwhile, it is absolutely necessary that he first offer sacrifices for himself, since he is encompassed with infirmity as well as the people.
How decisive the contrast between Aaron, encompassed with infirmity, and Jesus, perfectly free from the slightest contamination of the violated law, and eternally triumphant over the world, the flesh and the devil. He is our Paragon.
Inspired Paul says,“Having been made free from sin we have our fruit unto sanctification, and the end everlasting life.” (Romans 6:22.)Our great High Priest stands ready to wash us with His blood, and impart to us His own purity. An unsanctified preacher comes into an unsanctified church to hold a protracted meeting in order to get sinners converted. As I have observed on sundry occasions, they have to preach, pray and sing about ten days to get their own souls revived before they can do anything to rescue the perishing. The Aaronic preacher away back in the Mosaic dispensation has to pray and toil and work till he gets his own soul revived before he can help anybody else. I know this by sad experience, for I preached fifteen years unsanctified. Oh, what a contrast with sanctified people!
They open the campaign with shouts of victory ringing from their lips. They do not need a protracted meeting to revive themselves, for they are already revived.
Hence, in their first service they open their batteries on the devil’s works, and the salvation of the Lord is the normal order of every service.4. This verse settles forever the divine call to the ministry. Without the call of God the most superb education is an essential failure.5, 6. God’s call to the ministry is abundantly corroborated by the example of Christ Himself, whom God called and “made a priest forever, after the order of Melchisedec.”7. This verse describes the memorable agony of Christ in Gethsemane. The clause, “in that He feared,” in the English should read, “because of His piety.” Of course He had no fear, as He was always free from sin.
Many have been astonished over the terrible agony of Jesus in Gethsemane, especially contrastive with the heroic fortitude of the martyrs, who went joyfully and exultantly to the burning stake. The case is in no way parallel.
The martyrs were free as angels, Jesus having carried all their burdens. No human being has ever been competent to sympathize with the Son of God in Gethsemane, because He there carried on His spotless soul the sins of a guilty world. His agony was homogeneous to torment. There His human will passed the terrible ordeal of consecration for Calvary, acquiescing submissively to His Father’s will, i.e., that He should redeem the doomed world by His vicarious sufferings and substitutionary death. We see Him come to the cross without a sigh or a groan, submissively and acquiescently bleed and die. Gethsemane solves the problem.
There the battle was fought with the powers of darkness and the victory won. Whereas He was made perfect in His Messianic office and character by crucifixion, i.e., sanctified, to the redemptive scheme, He was fully consecrated in Gethsemane.
He is our Paragon. When we perfectly submit to God in the Gethsemane of entire consecration, sanctification becomes easy and almost natural as breathing. The great trouble with seekers of sanctification is in consecration. They recoil from the terrible ordeals of Gethsemane. A preacher is convicted and proceeds to seek holiness. He soon enters the Gethsemane of consecration. The Holy Spirit holds up before his illuminated gaze ecclesiastical ostracism, humiliation, financial embarrassment, ejectment and decapitation. Then the bloody sweat breaks out and the bitter cup is presented to his lips.
His courage fails, collapse follows and all is lost. Or, fortunately for him, grace prevails, and he says, “O God, give me the front of the battle and the thickest of the fight; let me die in the war and be buried on the battlefield; anything and everything for Jesus’ sake.” Then God turns on him a river from the heavenly ocean. He sinks, dies and floats, forever oblivious to his former troubles. Old friends have all skedaddled away, but God has given him more new ones than he knows what to do with, and they ‘re a thousand times better than his old ones.8. What a wonderful condescension for the Son of God to suffer the terrible agonies of Gethsemane and the tortures of Calvary! This was not only indispensable to the redemption of a lost world, but preeminently pertinent for our exemplification.
We must all, like Jesus, learn obedience from suffering.9. “Being made perfect He became the Author of eternal salvation to all them that obey Him.” The Greek word is the same for faith and obedience, and for unbelief and disobedience. This is positively confirmatory of the lexical synonymy of faith and obedience, and unbelief and disobedience, because true faith is always obedient and unbelief disobedient.
Faith is the cause and obedience the effect. Unbelief is the cause and disobedience the effect. Hence you see the nonsense of imputing salvation to obedience, which is simply the normal fruit of justifying and sanctifying faith. You also see the pertinency of the Scriptural imputation of damnation to unbelief. This verse certifies that Jesus was made perfect by His crucifixion. Hence it follows as a legitimate sequence that He did not claim perfection in His Messianic office and character till He suffered crucifixion on the cross. This was His sanctification, the Gethsemane being His consecration. Therefore it follows as a logical sequence that we are all imperfect Christians till Adam the first is crucified.
Jesus is our great Exemplar. We must follow Him to the manger and be born in utter obscurity, then to the cross and be crucified with Him (Romans 6:6), if we would ascend and live with Him in glory. Before Christ was crucified justification was the normal status of earthly saintship. Since He has been crucified and thus made perfect, Christian perfection, or entire sanctification, has become the normal status of Christian discipleship. What a deplorable pity to see the Christian world this day plodding along in the dispensation of Moses three thousand years behind the age, the preachers sitting in Moses’ seat jealous lest the rod of their clerical authority be broken by the sanctification of their members!10. In chapter seven we give a full exegesis of Melchisedec.