Hebrews
THE CIRCUMCISION EPISTLES
At the notable conference in Jerusalem when Paul submitted his evangel to those of repute, they submitted nothing to him, but perceived that he had been entrusted with the evangel of the Uncircumcision as Peter had been with that of the Circumcision (Gal_2:6-9). James,
Cephas and John gave him the right hand of fellowship. He was to be for the nations, they for the Circumcision. The decision of this conference is reflected in the epistles written by those who were present. The epistles written by James, Peter, John, and Jude, the brother of James, form the greater part of the following collection, hence we term them. Nothing will contribute more to the understanding of these writings than the clear cut apprehension that, in every detail, they differ from Paul's epistles, and do not apply at all to the present interval of God's gracious dealings with the nations, during Israel's temporary defection. Not a single truth is discussed in these writings which cannot be duplicated on a higher plane in the writings for the Uncircumcision. The vital difference Is this: In these epistles all blessing comes to or through faithful Israel: in the present economy of grace all blessing overflows notwithstanding that Israel's apostasy choked the channel of blessing. We are blessed in spite of Israel's failure. They will be blessed, and the nations will be blessed through them, In the coming day to which these epistles apply, on the ground of their return to God. The final sphere of blessing in Paul's epistles was transferred to heaven (Eph_1:3). No such note is struck In the Circumcision epistles. They are all concerned with Israel on the earth, not with an election from the nations having a celestial destiny. They are all based on a physical relationship to Messiah, and lay great stress on His flesh, while Paul came to the point where he eliminated this from his ministry entirely (2Co_5:16). They deal with Christ as He was on earth and as He will return to earth. Paul commences at His ascension and reveals a prior return of Christ, not to the earth, but to the air, to call His saints to Him there. As Paul's name implies, he deals with an interval, a parenthesis in God's program. Hence we should read from the book of Acts right on to Hebrews and through to Jude (omitting Paul's parenthetic epistles) to get the true connection between the proclamation of the kingdom in the book of Acts, and the epistles dealing with the temporary consequences of its rejection. Paul's ministries changed with fresh revelations, so that his career in the book of Acts is only premonitory to his written revelation, especially that given at its close. Not so with the other apostles. Nothing new is revealed in their epistles; they are but the modification of their former ministry due to the conditions consequent on the temporary rejection of the kingdom. The perplexities of those Pentecostal believers who remained faithful to the end are answered in Hebrews. The difficulties of those who will suffer when the kingdom is once more on the divine program are met by Peter, who enters the kingdom through suffering and death. The course of those who will be guided through the time of trouble and enter the time of blessing alive is prefigured and provided for by John (See Joh_21:18-23). James deals especially with the rebellious and the rich. These writings cannot be "applied" to the saints today without considerable confusion and loss. As it is of more present importance to distinguish this line of truth from our own than to fully understand its message for the Circumcision, special attention will be given to its contrast with the grace which is ours in Christ Jesus.
The Circumcision Epistle
These epistles do not treat of such themes as the body of Christ, the church as a spiritual organism, the believers' identification with Christ before God, crucifixion with Christ, exemption from law, righteousness by faith, the conciliation, and the heavenly destiny. Failure or refusal to discern that Paul brought a distinct revelation accounts for the prevailing confusion as to what the gospel for the present administration really is. Much has been written concerning the authorship of Hebrews, but nothing is so helpful as that fact that the writer did not reveal himself. Anyone who has imbibed the spirit of his epistles will agree that Paul not only did not but could not write such an exhortation. It is impossible for him to associate himself with a company of people from which he had been separated by the holy Spirit, whose destiny is utterly different from his. In contrast with this, the epistles of James, Peter, John, and Jude are to be interpreted in the light of their characters and careers. James links us with the last and lowest period, in the book of Acts, for the nation will be in an even more serious spiritual state when God begins to recall them to Himself. Peter was destined to suffer. Hence he writes with reference to the sufferings which are still in store for the apostate nation. John was to tarry till His coming. Consequently he writes for those who will live through the day of indignation, and will enter the kingdom without dying. The main point to perceive is that all of these men belong to the Circumcision, and write for the Circumcision, not for the nations. Their ministry and message is in abeyance so long as the present administration of celestial favor, apart from the mediacy of Israel, will continue. Paul alone writes for us. He, with a few Hellenists, are granted a grace which far transcends anything in the Circumcision epistles. And; as it is pure grace, those among the nations who believe are associated with them on equally exalted terms.
HEBREWS
THE EPISTLE TO THE HEBREWS
Hebrews resumes the subject of the book of Acts. Paul's epistles are a parenthesis in God's administrations. In Acts the kingdom is proclaimed, and rejected by the nation of Israel as a whole. Yet there was a remnant who believed. Of these the Hellenists followed the revelations given to Paul and found a new and a celestial destiny. But the Hebrews, associated with the twelve apostles and James, whose destiny is the kingdom as promised by the prophets, are left in a distressing situation due to the national defection of Israel. What is to become of them during the time that the nation stumbles? The kingdom cannot come until after the fullness of the nations has come in. That could hardly be during their lifetime. The book of Hebrews deals with the problem of these Pentecostal believers and takes them back to the same position as was occupied by the patriarchs and prophets of old, as explained in the eleventh chapter. They died in faith, not having received the promises. An important distinction between Hebrews and Hellenists will help in understanding this epistle. Both were Jews, of the stock of Israel as to the flesh. Both are brought before us in the sixth of Acts, where the widows of the Hellenists were distinguished from the widows of the Hebrews. Both spoke Greek. But the culture and training of the Hebrews was essentially Eastern and according to the traditions of their ancestors. The Hellenists, who were composed mostly of those who had lived in foreign lands, were Greek in culture and customs. So distinct were they that they had special synagogues in Jerusalem. The Hebrews were strong for ritual and the religion of their fathers. They are the special subject of this epistle, as is manifest from the opening strain. As the faith of the Pentecostal believers rested on signs and wonders and miracles in anticipation of the powers of the kingdom, some fell away when these manifestations ceased and the promised kingdom failed to appear. Their apostasy is dealt with in the sixth and tenth Chapter s-passages which can have no application in the present administration of grace, but which have hung as a cloud over the heads of those who imagine themselves in a similar position. Saints in Israel were conditionally pardoned. Its continuance depended upon their extension of this pardon to the other nations, as in the parable of the ten thousand talent debtor. The pardon could be and was withdrawn. It is not in force now. We have the infinitely higher favor of justification. Hebrews is the antitype of the wilderness journey of Israel from Egypt to the promised land. It brings Christ before us as the true Mediator, greater than Moses, the true Saviour, greater than Joshua, the true Chief Priest, greater than Aaron. It holds forth better promises concerning the land and the kingdom. Its type is the tabernacle and its ministry, before Israel entered the land.