To whom does it refer? (Verse 7.) Notice it is not those that "have," but those who "had," the rule. They have it no more. Not those who "speak," but those who once "spake," the word of God. They are passed away, for he says "considering the issue of their life." So their lives are finished. We must conclude that they were the men of God of old--patriarchs, kings, leaders, judges; prophets especially, from Moses to Malachi. They are held up as examples repeatedly. (See Heb. 11; James 5:10; Matt. 5:12.)

      But when in verse 17 we meet the expression, "Obey them that have the rule over you," it can have reference only to the elders, for they are those that watch in behalf of your souls.

      It is well here to consider Matt. 20:25-28. The elders have no absolute authority or rule. It is written (by Peter himself, fortunately, to the confounding of the extravagant claims of those styled his successors) that they were not to lord it over God's heritage. (1 Pet. 5:2, 3.) Christ alone is Ruler and Lord. But the elders, by loving concern for the welfare of the souls, [208] by patient teaching and the power of true example, were to keep the Christians in the way of truth. It is not the elders' privilege to command, to dictate, to make arbitrary rules and requirements. The fear of being lorded over by self-willed, puffed-up, stubborn men prevents many congregations from having any elders at all. It would, indeed, be a bad move to place such power in the hands of a few men who think they must thenceforth take it upon themselves to "run" the church and possibly tyrannize over it. But that never was God's will. The elders' rule lies simply in the gospel--the teaching and practice of the same. But in matters of expediency, while their judgment is always worthy of special deference, they can submit as gracefully as any one else.

      There are minds peculiarly fascinated by anything that is new and strange. Let every one who recognizes this tendency in himself cling with firmer purpose to God's word. There are some who are always seeking after things curious rather than profitable, forever tunneling beneath the surface to find something queer and unusual. There is a pride of reason that glories in its keenness of discrimination and logical acumen, but which can be only displeasing to [209] Him who dwells with those who are poor and of a contrite spirit, who tremble at his word. There is a self-conceit that is forever seeking applause by unheard-of arguments, fanciful interpretations; that boasts of being different from others and having peculiar ideas. This disposition must be overcome, for we shall never attain unto truth that way. God's light is for the humble, the poor in spirit, rather than for the philosophers and hair-splitters and wiseacres of this world. We shall be original and peculiar enough if we are true to ourselves and read the Bible, not with a view of being either like others or differing from them, but with simple intent to learn the will of God in humility that we may do it. But this far-fetchedness and this effort at originality is weak and wrong; it leads both thee and thy hearers away from the truth into fads and fancies, "divers and strange teachings."

      Beware especially of the preposterous claims of those who claim to have direct revelations or "inner light" on the Bible which is not accessible to others. There is the pope of Rome, infallible in cathedra; Emanuel Swedenborg, specially illumined; Mrs. E. G. White, of Seventh-Day Adventist fame; Mrs. Mary Baker Eddy, originator of "Christian Science," whose "key" to the Scriptures certainly unlocks [210] marvelous things "which God commanded not, neither came they into his mind;" John Alexander Dowie, of peculiar memory, third Elijah, who managed to make his godliness a way of gain; the Joseph Smiths and Brigham Youngs, with their "apostles" and other authorities of Mormondom, who get "revelations" just in the nick of time and exactly as they wish them; and so forth. By accepting the claims of such you abandon yourself to the wild fancies and vagaries or even intrigues of men. Better follow your own fancies, if you are just bound to follow some one's. For what is the difference? But if you want truth, go to the fountain of God's word. If Paul himself, or an angel from heaven, preach any gospel other than what has been preached, let them be accursed. (Gal. 1:8, 9.) False prophets come in sheep's clothing. Satan himself is transformed into an angel of light, and his ministers into ministers of righteousness. Whom can you trust? Try the spirits, for many false spirits have gone out. The true spirit glorifies Jesus as Lord and Ruler (compare Col. 2:4-9); stands for a clean life, faithfulness to God's word, obedience to the teaching of the apostles whom Jesus personally commissioned and sent forth (1 John 4:6). The true prophet has credentials from God (Heb. 2:4), and, above all that (for there are lying [211] miracles), speaks in strict harmony with God's word as already revealed. Thus Jesus, notwithstanding his great and mighty works, relied chiefly upon the (Old Testament) scriptures to validate his claims. (John 5:36-39; study Deut. 18:21, 22; 13:1-5.) These things are important, and are becoming more and more so as we approach the end; for false prophets and false Christs arise, and the many lo-here's and lo-there's confuse unstable minds.

      In a spiritual sense we eat of our Sacrifice, Jesus Christ, even as the priests of the old covenant ate of the sacrifice that typified Christ. (John 6:51-57; 1 Cor. 5:7, 8.) But the sin-offering under the old covenant must be wholly burned. (Lev. 16:27.) They had no right to eat of it.

      Then he changes the figure--"without the camp." That word sets him on a new line of thought. "Without the camp" was a place of reproach. It meant exclusion from the society and fellowship of the people. Outside of the camp (and, later, outside the city gates) were the unclean and the lepers. The sacrifice was burned outside the camp to signify the reproach of sin that was laid upon it. Outside the city Jesus Christ, the great sin offering, was offered [212] up. If he did this for us, let us, then, not fear to bear his reproach with him. If the Hebrew Christians should be cast out by their Jewish brethren, let them not refuse to bear it. Then, again, if we are true Christians, we are not of the world. The world will exclude us. Their frivolities, aims, amusements, pleasures, and desires are not ours. We are not congenial with them. Therefore we are as strangers among them, cranks and fools in their eyes, for Christ's sake. We shall not miss our measure of exclusion and persecution. But what matters it? We have no abiding city here; we seek for one to come. But in that city the tables will be turned. There Jesus and his own will dwell within the gates; but without are the murderers, whoremongers, dogs, sorcerers, idolaters, and every one that loveth and maketh a lie. "And there shall in no wise enter into it anything unclean: . . . but only they that are written in the Lamb's book of life." Remember, my brother, we cannot be "within the gates" at both places. The friendship of the world is enmity against God. Let us be content to be outcasts here, that we may be citizens and children over there.

      Only through his blood can we minister before God in prayer and praise and acceptable worship, in good works and giving. No service or sacrifice on any other basis than the sanctifying blood can be accepted. Moreover, it must all go through the hands of the High Priest and Mediator.

      The worship of certain secret societies in their lodges, which is not offered on the basis of the atoning blood nor in the name and by the authority of the Lord Jesus Christ, is not acceptable before God, and especially in the case of Christians partaking in it, is little short of blasphemy and "counting the blood of the covenant an unholy thing."

      That the inspired writer of this Epistle believed in more than the "reflex action" of prayer is evident from verse 19. He actually believed that by means of their prayers he would be restored to them sooner, just as Jesus implied that the movements of the Roman army and the plans of the Roman general could be affected by the prayers of the disciples. (Matt. 24:20.)

      The concluding prayer is beautiful. He calls upon the God of peace, who has done so much [214] to bring us unto himself, to finish the good work he began in us--to make us perfect in every good thing to do his will, "working in us that which is well-pleasing in his sight, through Jesus Christ." (Compare Phil. 2:12, 13.) "To whom be the glory for ever and ever. Amen." As when he ends the argumentative portion of the Epistle to the Romans: "For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen."

      Thou God of peace, who in thy Son, our Lord Jesus Christ, hast prepared for us so great a salvation, who hast called us by thy gospel and chosen us unto obedience and sprinkling of the blood of Jesus Christ, work thou in us now, that we may work out that salvation thou hast freely granted to us. Make us more desirous of thy promises; increase our faith; make us willing to do thy will. May we find more blessing in prayer through an increase of our faith in thee; may we have more delight and earnestness in the study of thy word; may we not be ashamed to bear the reproach of our Lord Jesus Christ, that he may not be ashamed to own us before thee and the holy angels. Amen.

      Read the Epistle again. Go over each chapter and sum up what is taught about God, about Christ, and the way of rightly dividing the word. What are the chief admonitions and exhortations? What do you consider the keynote? Note the contrasts and comparisons. What requirement of God does he exalt most of all? [216]

[LOH1 207-216]