We are now beginning on the second half of this Epistle, which consists chiefly of practical application of the truths set forth in the first part. It is one thing to know a thing, and quite another to appropriate that knowledge to our use. Many men understood the theory of electricity, but Thomas Edison knew how to turn the knowledge to practical account. As long as a truth is simply an abstract truth to us, it is dead. It may be the purest gold, but it sleeps, as it were, hidden in the earth, unavailable. We live away beneath our privileges. We know much of which we never make gain; many truths and facts which we believe, but never use--yea, of whose application we have never dreamed. Dead capital does not help us. It is the highest and most profitable part of Bible study to seek at once for the means and ways of [128] turning every truth we have learned to the best possible account. Let us, then not be content with the knowledge of the deep and wonderful ways of God to usward, but follow on to find to what spiritual advantage they may be applied.

      I. How to Take Advantages of Our Privileges. (Verses 19-25.)

      "Let us draw near." How dare we? It was a very dangerous thing for the high priest to draw near unto God, even in that typical tabernacle. (Lev. 16:2.) Our God is a consuming fire, awful and terrible. That was the lesson of the old covenant. In the new, although the old basis of profound reverence and fear of the Almighty is retained, God manifests his tender love in being a Father to his people, making his very terror their refuge, permitting them to draw unto close, intimate nearness and fellowship with him. But "not without blood." We have, indeed, boldness to enter into the most holy, but only "by the blood of Jesus" and through his sacrifice. Yet, having such boldness through the blood; having the open road, the new and living way, dedicated by Jesus; having a great Priest over the house of God who previously made atonement for us, sustains us, keeps us clean every moment--let us be sure to make use of our privilege: "let is draw nigh." [129]

      Four qualifications: A true heart, fullness of faith, hearts sprinkled from an evil conscience, body washed with pure water--the first having reference to the sincerity and purity of motive; the second, to that faith (not feeling) that gives us access (Rom. 5:2); the third, the sprinkling of the blood of Christ which takes away our sins, thus cleansing our conscience (Heb. 9:14; 1 Pet. 1:2); and the fourth, after the similitude of the priests' consecration (Ex. 29:4; Lev. 16:4), can have reference only to baptism.

      Then follow four exhortations. (Verses 23-25.) On what grounds shall we hold fast the confession of our hope? "He is faithful that promised." (Compare Heb. 6:17-20.) The faithfulness of God is often pointed out as ground of assurance, especially in matters where doubts and fears are liable to oppress us. (See, for instance, 1 Cor. 1:7-9; 1 Thess. 5:23, 24; 2 Thess. 3:3.) "Consider one another"--the kind consideration of our brethren's peculiar disposition, strong and weak points, that we may not provoke them to anger and bitterness, but to love and good works. Love provokes love; the humble example of good works will induce others to follow it. Next, the assembling of the saints. The apostolic worship was conducted "stedfastly" (Acts 2:42)--that is, regularly. We have the example of it [130] on the first day of the week (Acts 20:7), the account there implying that it was the regular custom for the church to meet on the first day of the week to break bread. The neglect of that will harden our hearts, destroy our interest in God's word and work. Lastly, "exhort one another"--a repetition of Heb. 3:13, but this time in connection with the assembling. What "day" is spoken of in this passage? Whether the day of assembly or the day of judgment, matters not. They have so much connection that to exhort in regard to the one always points to the other.

      II. The Willful Sin. (Verses 26-31.)

      There are many Christians who needlessly worry themselves with the thought of having committed the sin here spoken of. But those who have committed it are the very ones that do not worry about it, for they are hardened and impenitent. It is "impossible to renew them again unto repentance." That sin is not "backsliding," but apostasy. Backsliding is often fatal, and sometimes terminates in apostasy. But why should earnest and faithful Christians ever fear having committed this great sin, when such a clear description is given of it? Note what is said concerning it. Drawing his illustration from the case of a man's "setting at naught" the law of Moses--the [131] willful, proud thrusting aside of God's commands through Moses--and the extreme penalty inflicted upon it (a penalty of this world), he shows that severer punishment than simply death without mercy awaits him who has in like manner rejected Christ's word. The greater the messenger and the message, the more serious the sin of rejection. (Heb. 12:25.) The higher the advantages and privileges offered, the greater the responsibility, the deeper the condemnation in case of disobedience. Now note the description: (1) Treading under foot the Son of God. (2) Counting the blood of the covenant wherewith he was sanctified an unholy thing. (3) Doing despite unto the Spirit of grace. Weigh each of these expressions and note their meaning. This is no ordinary sin nor any mere weakness, but a conscious, determined, malicious repudiation of Christ and the Holy Spirit.

      But if you wish to know just where that "sin unto death," against Father, Son, and Holy Spirit, begins, so that, whatever other sins you do, you may refrain from this, no one can tell you. Any sin is liable to lead you into the unpardonable sin. Every kind of sin is very dangerous and may end in your destruction. The way to refrain from this "willful sin" is to refrain from all sin and live [132] unto God. It is risking eternity to play with the fires of sin and temptation. Some time you may step beyond the line and plunge yourself into a destruction from which there will be no recovery, inasmuch as you will never again have the mind to truly repent. "Who can discern his errors? Clear thou me from hidden faults. Keep back your servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be clear from great transgression. Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Jehovah, my rock, and my redeemer."

      III. Faith and Patience. (Verses 32-39.)

      He never warns and threatens so as to discourage. We saw that in Heb. 6:4-12. No sooner has he shown them the fathomless abyss that opens beneath, but he points them upward and onward, cheering them with good assurance and hope. If you take this exhortation, it is proof in itself that there is hope for you. He recalls for them their early faith, when they gladly endured sufferings and persecutions for the sake of the hope laid up for them in heaven, were not afraid or ashamed to own their Lord, and joyfully gave up the things that were seen for that which is unseen. This disposition they must hold fast, and not cast it away. This is [133] faith. Ally faith with patience, and it will lead you to glory. In this case patience is not a passive, but an active, virtue: perseverance, steadfastness; not idle waiting, but continuing steadfastly, like the husbandman "waits" for the fruit of the earth (James 5:7, 8), hoeing and plowing the while he is waiting. Then in due time, having done the will of God, you shall receive the promise.

      It is only a little while; only a little while till the Lord shall come; only a little while, at any rate, till our little day is done and "the night cometh, when no man can work."

      "Behold, I am come quickly," says the Lord, "and my reward is with me, to give every man according as his work shall be." "Take heed that no man take thy crown." This strain shall not last forever. Let us not grow weary; in due season we shall reap if we faint not. Meanwhile, to live in faith, in hope, in patience, is God's will concerning us; for "the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him," saith the Lord. [134]

      The next lesson takes a general view of chapter 11. Read it over several times before looking at the notes. See how the description of faith in verse 1 applies throughout.

      Our Father in heaven, we pray that thou might help us day by day in the practical application of the great truths we have learned. Renew us unto greater hope and patience in following the new and living way opened for us by Jesus Christ our Lord. We realize how unable we are to stand alone; without thy keeping we should soon fall away and be lost beyond return. Give us not over to our own lusts. Keep us back from presumptuous sins; let them not have dominion over us. And inasmuch as our time is short, help us to be faithful till the Lord shall come, that we may receive our crown of life from him who loved us and loosed us from our sins by his own blood. Amen. [135]

[LOH1 127-135]