When, after the long exhortation (3:7 to 4:13), the argument is resumed, it is to enforce the admonition, "Hold fast," on new grounds. This is a letter to backsliders and to those who are inclined to be neglectful. "Hold fast!" is its chief burden, the appeal that rings through every page. That we should hold fast; why we should; how we may; how we can; what will result if we do, and what if we do not--this is of prime importance to us all, for no danger is greater and more universal and more insidious, because none comes so unobserved and destroys the very desire of living unto God as does the tendency to carelessness and backsliding. Hear, then, another reason why you should "hold fast." (Rev. 3:11.)

      We have a great High Priest. He is for us; he is ours. All his power, grace, faithfulness, is at our disposal. There is, therefore, no need or use of giving up. "Having then a great high priest, . . . let us hold fast." What hinders you from availing yourself of his help and intercession? Is it that you are so weak and have failed so often, and have no confidence that you will be able to do better in the future than you have done in the past, and so you are [66] ashamed before Jesus and perhaps afraid of him? Then verse 15 answers your trouble exactly. (Compare Heb. 2:17, 18.)

      What is boldness? The highest form of confidence--fearless, undoubting, unwavering. So must we come to the throne of grace. What truth did he give here to produce in us such boldness? What is meant by "the throne of grace?" What is grace? How does grace help us? (See 2 Cor. 12:9; Phil. 4:13.) Our time of need is always, but sometimes we realize our need more acutely. It is for every time of need and for every kind of need that Jesus has a help, if only we come with the boldness of faith--faith in his power and tender sympathy--to claim it. Again, it is plain that thus we can "hold fast," and that no sort of need or distress can compel us to let go.

      Every priest is (1) taken from among men; (2) is appointed for men; (3) is appointed in things pertaining to God--viz., (4) to offer up gifts and sacrifices for sin. (5) He must be able to bear gently with the ignorant and erring, being himself also compassed about with infirmity, and (6) is, therefore, bound to make offering for sins for himself as well as for the people. Lastly, (7) he must be called of God to [67] perform this function of honor. Now see how Christ fulfils these items. On (1) see Heb. 2:14, 16, 17; (2) is the whole secret of his work; (3) John 14:6--he has entire charge of all the things pertaining to God--the way of approach, reconciliation, salvation, etc.; (4) is also obvious (5) is emphasized in Heb. 2:17, 18 and 4:15. It is a very important qualification. He speaks of it repeatedly, so as to impress us. If we should leave that out of view; we would dread him instead of trust him. But he is able to sympathize; and not only that--he is also able to succor (2:18) and to save to the uttermost them that draw nigh unto God through him (7:25). But in item (6), can that apply to Jesus? He never sinned, so he could have offered no sacrifice for his own sins. However, he made an offering for himself (not a sin offering), being compelled by the weakness of his human nature to depend on that offering for his success and victory. It is the offering mentioned in verse 7 of this chapter. What offering, on the other hand, did he bring for the sins of the world? Item (7) is explained in verses 5 and 6. Noteworthy is the fact that God considers the office of the high priest an honor; and he "glorified" Christ in appointing him to intercede and meditate for sinful, suffering men. It is in such work of mercy and love that Christ [68] finds his glory, for the Son of man came to seek and save that which was lost.

      If verses 7 and 8 have any special reference to a special time in Christ's suffering, prayer, and obedience, they point to the scene in Gethsemane. It was there that the divine nature fought its crowning battle against the lower nature, and the will of God triumphed in Jesus over the will of the flesh. There even Jesus, Son of God as he was, learned what obedience means. It was to be the consummation of his earthly struggle, and the Power of Darkness gathered itself together for one more final and terrible assault. In that last test his own human will was completely mortified, and obedience was perfected in surrender of all.

      In what sense was Jesus made perfect? (See on that Heb. 2:10 and Phil. 2:8, 9.) When did he become the Author of eternal salvation--before or after his perfecting? (Heb. 5:9.) To whom did he become the Author of eternal salvation? Who proclaimed to the world the commandments of the exalted Savior? (Compare Heb. 2:3, 4 with Mark 16:15, 16, 19, 20.)

      Father in heaven, who gave thy Son to be for us an example, a Savior, and a High Priest, we pray that by his struggles and victory, by his sacrifice and intercession, thou mayest deliver us from the power of evil. When Jesus entered into the garden, he had in his mind a wish which was opposed to the will of his Father, and he asked to be allowed to refuse that cup which the Father's providence had prepared for him that he should drink it. We thank thee that this is true. We know now that Jesus experienced all the weakness of the flesh and can sympathize with us. We thank thee yet more that Jesus, in intense agony of supplication, submitted his will to thine and came forth in victory, without even the shadow of disobedience or rebellion resting on his pure soul. And the greatest praise and loving gratitude we render unto thee, for that his victory was for us, and we can have a share in it. Yea, we can now do all things through Christ that strengtheneth us. Father, we have set out to obey him, that to us also he may become the Author of eternal salvation. Grant us, through his all-efficient high-priesthood, the grace for every time of need. In Jesus' name. Amen.

      The next lesson includes Heb. 5:11 to 6:20. What was the condition of the Hebrew Christians as indicated here (verses 11-14)? Is there any danger of stopping at first principles now? How high should a Christian aim? What kind of items does he enumerate here under the head of "first principles?" Is it possible for a Christian to fall away? Why these solemn warnings (6:4-8)? Why the gentle encouragement (9, 10)? How can we inherit the promises? On what sort of foundation does our hope rest? What has the promise to Abraham to do with us? Why is hope called the "anchor of the soul?" [71]

[LOH1 65-71]