It is very important that the word of God be rightly divided. In Heb. 1:1, 2 we had the first line of division which God drew: "God, having of old time spoken unto the fathers in the prophets, . . . hath at the end of these days spoken unto us in his Son." This division is quite general--does not point out the exact beginning of Christ's covenant nor of his distinctive message. Heb. 2:3, 4 is more particular. There we find that our great salvation was at the first spoken through the Lord, and "was confirmed unto us by them that heard"--that is, by the apostles. In Heb. 5:8-10 it is seen that Jesus became to us "the author of eternal salvation" when he had been made "perfect through suffering," and "named of God a high priest after the order of Melchizedek." The new covenant is mentioned in Heb. 8:13. But the lesson before us gives us a clear landmark, and enables us to say with all certainty that the "testament" (or "covenant"--the Greek word has both these meanings) was not in force until [112] after Christ's death. The cross of Christ stands between the two, being the guarantee of the new covenant and the virtual end of the old. (Heb. 10:9; Col. 2:14.) So, for instance, the point that is often made that the thief on the cross was saved without baptism, and that, therefore baptism is a nonessential, has no weight, because that occurrence belongs to another dispensation, another order of things, having transpired before the death of Jesus. But his covenant, his will and testament, went into force after his death. Now he is the Author of eternal salvation to all that obey him; and if in his new covenant baptism is at all required, obedience to it is in order to salvation.

      But the old covenant could not be set aside without the satisfaction of its claims. For more than a thousand years an ever-increasing account of sin had been rolled forward from year to year, from atonement day to atonement day. The blood of those animal sacrifices could not really atone for sin. Sin was remitted temporarily, a year at a time. (Heb. 10:3, 4.) None of it had been truly blotted out. All of the forgiveness accorded to men then depended for its efficacy upon the great atonement that was to come after--the sacrifice of Jesus, the Lamb [113] "which taketh away the sin of the world." And none of the promises based (as all God's highest promises are) upon previous forgiveness and cleansing were actually conferred upon the people of God then; for "these all, having had witness borne to them through their faith, received not the promise, God having provided some better thing concerning us, that apart from us they should not be made perfect." (Heb. 11:39, 40.) But Christ came and settled all the past accounts, making atonement for all the transgressions which were under the first covenant by his death--that is, with his blood. Now was the way clear for a new covenant; now does he become the Mediator of a new covenant; now shall they who are called, both the faithful ones of this and of former dispensations, receive the promise of the eternal inheritance. (Heb. 9:15.)

      Once more does he draw the parallel of type and antitype, this time to show yet more clearly the necessity of that death upon the cross. It required blood of animals, representative of man's blood, for the dedication of the first covenant. The terms of that covenant were announced; then the book, the people, the tabernacle, the vessels--all were sprinkled with [114] blood. This, he tells us, was necessary for cleansing--a typical tabernacle, a typical cleansing, and typical blood foreshadowing the true tabernacle, the true cleansing, the efficacious blood. In almost the identical words in which Moses spoke of that blood (Heb. 9:20) did Jesus speak of his own. (Matt. 26:28; compare 1 Cor. 11:25.) As the typical tabernacle--its vessels, its worshipers--had to be cleansed, so must also the antitype (the "heavenly things") be--only, the greater covenant, with its realities, required the great and real atonement blood. So, then, we who are of God's church are cleansed with the blood of Christ. (Rev. 7:14.) Every item connected with the new covenant, its worship and service, is cleansed, sealed, and sanctified with that blood. Apart from that blood there is no new covenant, no remission, no cleansing, no acceptance.

      How awful and stern are the demands of God's justice appears in the light of this. How wonderful his wisdom and the love which sent the Son to become our sin offering and our High Priest! How the man errs who presumes to think that he can be saved on his morality without the blood of Jesus and Jesus' high-priestly ministration; who thus would stamp the whole work of the Savior as superfluous and foolish [115] and give Christ's mission the lie! (1 John 1:10.)

      We see further that the shadow of the defilement of our sins had in some way reached into heaven itself, and that there it had to be blotted out before the face of the Almighty. So, then, there was not, could not have been, a new covenant until Jesus had died, risen, ascended, made purification of sins, and sat down at the right hand of God. This is the great landmark. It was after that he was made Lord over all, and constituted Head of the church (Eph. 1:20-23), and sent forth the Holy Spirit (Acts 2:33), and that the terms of the new covenant were for the first time proclaimed to the world "in the name of [by the authority of] Jesus Christ." (Acts 2:38.)

      Finally, note how Jesus came to the earth the first time (Heb. 9:26); how he returned to God (verse 24); and that he will "appear a second time, apart from sin, to them that wait for him, unto salvation" (verse 28). We hear so little of Christ's second coming, and yet the Bible says so much concerning it. It is said to be mentioned or alluded to three hundred and eighteen times in the New Testament alone. The Spirit teaches us to wait for him and look for him, and live in this continual expectation. (Luke 12:35, 36, 40; 21:34-36.) To them that [116] wait for him he brings the final salvation. (Heb. 9:28; 1 Pet. 1:5, 9, 13.) The church at Corinth waited for him (1 Cor. 1:7); the church at Thessalonica (1 Thess. 1:9, 10); the Philippians, Paul included (Phil. 3:20); all Christians, wherever the message of the grace of God went (Tit. 2:11-14). At his return we receive our crown and our full reward. When will he come? No man knows. Therefore be ready always. "He who testifieth these things saith, "Yea: I come quickly. Amen: come, Lord Jesus. The grace of the Lord Jesus be with the saints. Amen." These are the last words of the New Testament.

      Thou hast shown us wonderful things in thy word, O God. Thy word is more precious than gold--yea, than much fine gold; sweeter also than honey. We rejoice greatly before you, for that you have washed us in the blood of Jesus from all our sins, and hast cleansed our conscience that we might serve thee, and, serving thee, become a blessing to our fellow-men. Thou hast given us the promise of the eternal inheritance. We reverently thank thee for thy grace and condescension to usward; and we love because you have so greatly loved us. Cleanse us, Father, and keep us clean. Create within [117] us a clean heart and a right spirit. Help us to live faithfully under the covenant of thy grace and love, revealed in Christ Jesus; and may we be found ready and waiting when he comes again to gather his own to the place he has prepared, the Father's house of many mansions. Amen.

      Heb. 10:1-18 is the next lesson. This finishes the argumentative portion of the Epistle. Verses 1-4 are plain in the light of the above lesson; verses 5-10 treat on "the change of will;" and verses 11-18 show the power of Christ's sacrifice. It is a lesson to be studied reverently and prayerfully. Does repetition imply imperfection? How does the Holy Spirit bear witness to us in this case? (Verses 15-17.) [118]

[LOH1 111-118]