"And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec." Hebrews 5:9-10

Hebrews 5

For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. And by reason hereof he ought, as for the people, so also for himself, to offer for sins. And no man taketh this honour unto himself, but he that is called of God, as was Aaron.

So also Christ glorified not himself to be made an high priest; but he that said unto him, 

Thou art my Son, 

to day have I begotten thee.

As he saith also in another place, 

Thou art a priest for ever 

after the order of Melchisedec.

Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him; Called of God an high priest after the order of Melchisedec. Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.

_______

"As the Eternal Son, the Second Person of the Deity, One in the counsels of creation itself, the Executor thereof, He needed not to learn anything! But He must "learn obedience," even though a Son!

Therefore we read:

"He counted not the being on an equality with God a thing to be grasped, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient unto death, yea, the death of the Cross!" (Phil. 2:6-8).

We dwell upon this, our Lord's preparation for Calvary; otherwise the believer, urged by a weak conscience, will be seeking to substitute his own obedience, not realizing that One has already obeyed, "even unto death," as the passage quoted above concludes, "yea, the death of the Cross." Meditate much here. The Son learned obedience by the things which He suffered. Reflection upon the relations of Father, Son, and Holy Spirit, at Calvary, is an ever-flowing spring to the believer's heart: God the Father, holy and righteous, about to take the judgment-seat against human sin; Christ, the Son, Creator, Heir, about to become the Victim, the Bearer of the creature's sin, in, as it were, the creature's place (though ever God)! And all this "through the Eternal Spirit," through Whom all our Lord's ministry was carried out. (See Heb. 9:14.) One reflecting deeply upon this astonishing spectacle, is "lost in wonder, love, and praise"--and this is the Divine desire!

The "obedience" which our Lord learned by the things which He suffered was not legal obedience--that is, to the letter of the Law, which Israel had broken. Those who view Christ as having obeyed the Law, where man had failed and thus giving us His righteousness, miss the great motive of our Lord's obedience—to do the Father's will! And also that great, ever present love, which chose to lay His life down for the sheep.

     

It is this constant choosing of the will of the Father that is called learning obedience.

     

True obedience on our part is an outflow of love, as was Christ's. We also, in the things that we suffer, learn obedience--submission, patience, trust. Nevertheless our obedience, be it what may, purchases nothing as to salvation--nothing whatever. In this path Christ is alone. We all know this, but it ever bears repeating! Let us remove at this point all thoughts of our obedience to God, or consecration to Him, now or in the future, as "meritorious." It is Christ in this passage Who is about to become the Cause of eternal salvation (Heb 5:9)--Christ, I say-not Christ's obedience plus our surrender, or even our faith as purchasing aught!

Heb 5:9: Then we come to the marvelous ninth verse: And having been made perfect--Of course, this was not moral perfection, which was His always, eternally, in every moment, every circumstance. He was perfect as a babe and as a child; but He "grew, and waxed strong, filled with wisdom." He was perfect sitting among the doctors in the temple at twelve years of age.

     

He did not assume at that time to teach, nor, indeed, until anointed with the Holy Spirit when He was thirty years of age. But when He was twelve, His simple but profound questions, and His understanding and answers to the questions of the doctors, amazed all that heard Him. And so does the verse following (Lk 2:51) amaze us: "He went down with them, and came to Nazareth; and He was subject unto them" (His parents).

     

But it was most especially in the path of obedience, when He set His face to go to Jerusalem, that His "perfecting" came. As He sent word to Herod: "Go and say to that fox, Behold, I cast out demons and perform cures today and tomorrow, and the third day I am perfected." Christ's moral and spiritual perfection only emphasizes this word concerning the end of the prescribed path of humiliation and suffering culminating at the Cross.

     

On His drinking that cup, all consciousness of God as the Father was withdrawn. He was forsaken! What fearful three hours of darkness they were to Him--"from the sixth to the ninth hour," with the load of the world's sin, and the guilt thereof, transferred to His shoulders! 

Others had committed the sins. But when laid upon Him, the sins became His, with their guilt. While He cried on the Cross:

     

"They that hate Me without a cause are more than the hairs of My head" (conscious personal innocence), yet the next verse, 5, in that prophetic Psalm 69 reads: "My sins are not hid from Thee." He had accepted this fearful bestowment from God's hand--sins, ours, by commission; His now in atonement.

     

But faith remained: He cried, "My God, My God!" And hear Him say, as they were nailing Him on the cross, "Father, forgive them"; for He was not yet forsaken (as it seems to me) during the first three hours--the third to the sixth hours upon the Cross. He could still say "Father" to God.

     

Then came the darkness--corresponding to the outer darkness into which those go who die with sin upon them!

     

As an accursed thing, as One made sin, as One forsaken, drinking the cup of wrath, He could not speak the word, "Father," but only "My God," For Him to have the witness not only that He pleased the Father ("He that sent Me is with Me, for I do always the things pleasing unto Him"), but the very witness that God was Father; to be reduced to that human consciousness which could only say, "My God," and, "I am a worm, and no man" (Ps. 22:6); there must have been, just as His spirit was departing, a sweet whisper from God, unto which His instant response was, "Father, into Thy hands I commend My Spirit." His blood had been shed. The human spirit leaves the body as the result of death (Lk. 8:55). 

     

He had "borne our sins in His body on the tree." He laid His life down, but He could not cease to be God the Son. Nevertheless, He passed, in bearing sin, in putting it away, into a place where God could not "look upon" Him as "made sin," "become a curse." 

     

How  we do thank God for that faith which, even in Divine forsaking, still said, "My God"! our eternity depended wholly upon that sacrifice--wholly upon that!

     

His quenchless devotion to the Father's will and word reached its peak there. At the very end He remembered one more prophecy of Scripture, and cried, "I thirst!"

"After this Jesus, knowing that all things are now finished, that the Scripture might be accomplished, saith, I thirst. There was set there a vessel full of vinegar: so they put a sponge full of the vinegar upon hyssop, and brought it to His mouth. When Jesus therefore had received the vinegar, He said, It is finished: and He bowed His head, and gave up His spirit" (John 19:28-30).

Had He not said in His great prayer, 

"I glorified Thee on the earth, having accomplished the work which Thou hast given Me to do"? (John 17-4).

Therefore we read, having been made perfect: tested in every path, tried by every circumstance, tempted with the offer of all earth's kingdoms; denied by one disciple, betrayed by another, forsaken of them all; what fault can we find? None! God found none! God raised Him up the third day--eternal testimony to the perfect obedience of His spotless Son!

Heb 5:9 (contd.): And now, what is the result? Having been made perfect, He became unto all them that obey Him the Cause (Gr., aitios) of eternal salvation: Here two results--both most precious--are announced, flowing from our Lord's having been made perfect. First, He is the Cause of eternal salvation. The word "Cause" was used to denote that which constitutes all occasion of action, whether favorable or otherwise; that in which the reason and procuring power of anything resides. Note the same word in Luke 23:4, 14, 22. To translate the word "Author" is to look at Christ as an originator, whereas the salvation is of and from God--Christ and His work being the procuring cause of it. Further, note that it is to them that obey Him that He Himself is this procuring Cause. He is the Lord Jesus Christ: Jesus is His personal name; Christ is His official title--God's Anointed; and He is LORD of all! Because of the suffering of death, "God highly exalted Him, and gave unto Him the name which is above every name" (Phil. 2:9). How wonderful to have a Cause of salvation, and that eternal, lying completely outside ourselves in Another! . . .

To discern good and evil: To discern good and evil, to refuse the evil and choose the good, describes a holy walk. Brother, brother, have you not discovered that this world, as regards your feet, is a labyrinth of snares? As regards your hearing, is full of false voices? Its wisdom is foolishness--its promises are empty and vain--its philosophy is a puffball. But the most of even professing Christians are steeped in the thought that this world has something, educationally, socially, even religiously, to benefit them. Paul cried, "We are not ignorant of his (Satan's) devices"! Over and over we are counseled, "Be not deceived." A fullgrown man will discern good and evil, with exercised senses. But alas, most professing Christians are described in the verses we have been looking at. They cannot discern--they are without experience in the word of righteousness; they are become dull of hearing--they need to be taught--they can take only milk!

     

Ere we close the chapter, it is imperative that we here see, acknowledge, and hold, the Bible doctrine of Christian perfection. 

    

First, we remember that there was no such thing as being perfected under the Law (Heb. 7:19). David cried, "I have seen an end of all perfection ... Thy commandment is exceeding broad"! (Ps. 119:96). The Law, being holy and just, as well as good, must demand and keep demanding from the creature--not what the creature in a fallen state may be able to supply, but what God, in His infinite holiness and righteousness must require. Alas, if only the legalists all might see this! Does not Moses cry, "Thou hast set our iniquities before Thee, Our secret sins in the light of Thy countenance"?

This was the very purpose of the Law. Sin was there all the time, but the Law made it known to the sinner.

"The Law was given that the trespass (of it) might abound." [Romans 5:20]

And since, in man and in the flesh, there is no moral ability, therefore, there is no attainment of perfection, and those who in any sense whatever hold themselves under Law, remain infants, just where the Jews remain who were placed under Law by God:

"So we also (writes Paul as a Jew), when we were minors (_nepioi) were held in bondage under the rudiments of the world" (Gal. 4:3).

(See the same word _nepioi in 1 Cor. 3:1, babe; 13:11, child, five times; Eph. 4:14, children; Heb. 5:13, babe.)

     

Second, we read that for those in Christ, they being not under Moses' Law, but dead to it and discharged therefrom (Rom. 6:14; 7:4, 6, R.V.); and being indwelt by the Holy Spirit, there is the

"law of the Spirit of life in Christ Jesus,"

which makes us

"free from the law of sin and of death."

This "freedom" does not mean that the flesh is changed (Rom. 8:2), for we are "waiting for ... the redemption of our body," groaning within ourselves until that day (Rom. 8:23); but it does mean that we may

"by the Spirit ... put to death the doings of the body,"

and live by and be led by the Spirit of God (Rom. 8:13, 14).

"But I say, Walk by the Spirit, and Ye shall not fulfill the lust of the flesh" (Gal. 5:16).

Again,

"They that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof."

These are such as are described also in Galatians 5:25:

"If we live by the Spirit, by the Spirit let us also walk."

Paul was one of the fullgrown (perfect) men Hebrews 5:14 speaks of, and such was Stephen, and all the apostles! Such are some saints today. For there is set before the believer constantly the command to

"grow in the grace and knowledge of our Lord Jesus Christ."

Nay more: there is commanded, as in Ephesians 4:13, 14; Colossians 3:14, a state of adulthood, arriving at a "fullgrown" man, being "no longer children (_nepioi), tossed to and fro and carried about with every wind of doctrine."

     

When in 2 Corinthians 13:11 Paul says,

"Finally, brethren ... be perfected,"

he uses the second word for perfecting, _katartidzo. It is illustrated beautifully in Matthew 21:16:

"Out of the mouths of babes and sucklings Thou hast perfected praise."

These two words, _katartidzo, meaning fundamentally to render fit, or sound, to put in order, make complete; and _teleios, which has reference to maturity, as a finished product--of full age, fullgrown, mature (as in Eph. 4:13; Phil. 3:15), are set before the believer. To full growth, completeness, maturity, both the Word of God and the indwelling Spirit urge us. The believer should be no more content to remain a babe, than a lad have no urge to become a man! To press on to full growth is the Divine command; to fail therein through neglect, unbelief, or earthly "religious" influence, fear of men, or yielding to the world, invites spiritual decline, and is the path to apostasy!

Alas, "perfection" and "perfecting" are words many Christians shy from, because they connect them with "perfection in the flesh," which of course does not exist. When believers understand that the great desire of God is that "Christ may be formed in them" and that "perfecting" is the operation of God: and that they are simply to present their bodies a living sacrifice, acceptable to God, that they may be "transformed by the renewing" of their mind, that they may prove "what is the good and acceptable and perfect will of God," all is changed! 

The only question is, Are they willing for this transformation? For, as Paul puts it (2 Cor. 3:18),

"We all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit."

(As the sainted Andrew Murray wrote: "It is only the full and perfect knowledge of what Christ is and does for us that can bring us to a full and perfect Christian life. The knowledge of Jesus Christ that we need for conversion does not suffice for growth, for progress, for sanctification, for maturity. Just as there are two dispensations, the Old Testament and the New, and the saints of the Old, with all their faith and fear of God, could not obtain the more perfect life of the New, so with the two stages in the Christian life of which the Epistle (Hebrews) speaks. Those who, through sloth, remain babes in Christ, and do not press on to maturity, are ever in danger of hardening their heart, of coming short and falling away. Only those who hold fast the beginning firm to the end, who give diligence to enter the rest, who press on unto Perfection, do in very deed inherit and enjoy the wonderful New Covenant blessings secured to us in Christ.")

Let us close our study of Hebrews 5 by searching out other Scriptures on "perfecting," 

(1) as to faith, 

(2) as to holiness, 

(3) as to love, 

(4) as to knowledge, especially of God's will:

     

1. Paul writes, 

"Night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith" (1 Thess. 3. 10).

And he says to the Corinthians,

"This we also pray for, even your perfecting."

James also recognizes the perfecting of faith, saying,

"Thou seest that faith wrought with his (Abraham's) works, and by works was faith made perfect; and the Scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness."

How often our Lord lamented the "weak" or "little faith" of those who sought His help, even of the disciples! Do you and I expect to be perfected in faith, as God desires?

     

2. Perfecting in holiness:

"Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God" (II Cor. 7:1).

The preceding verses (2 Cor. 6:14-18) indicate separation from "unequal yokes" with unbelievers, from all fellowship with unrighteousness or darkness, having no concord (being in Christ) with Belial; remembering that a believer has no portion with an unbeliever, nor a temple of God (which every believer, being indwelt by the Spirit, is) with idols: remembering that separation unto Him which God expects of His people, saying:

"Come ye out from among them, 

and be ye separate, saith the Lord,

And touch no unclean thing; 

and I will receive you,

And will be to you a Father, 

and ye shall be to Me sons and daughters, 

saith the Lord Almighty" (2 Cor. 6:17-18). 

"The Lord Almighty" corresponds to the name He revealed to Abraham in Genesis 17:1:

"I am God Almighty; walk before Me, and be thou perfect."

God furnishes the power for a separated life!

"This is the will of God, even your sanctification" (1 Thess. 4:3).

3. Perfecting in love:

"Perfect love casteth out fear ... he that feareth is not made perfect in love" (1 John 4:18);

"If we love one another, God abideth in us, and His love is perfected in us" (1 John 4:12).

Here, on the negative side, is deliverance from the fear of judgment; and on the positive, a walk in love with one another.

The pathway to love is entered in 1 John 4:16 (R.V., margin):

"We know and have believed the love which God hath in our case."

Again,

"Herein is love, not that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins" (vs. 10);

and,

"We love, because He first loved us" (vs. 19);

"Above all these things put on love, which is the bond of perfectness" (Col. 3:14);

1 Corinthians 13:1-13 and Chapter 14:1,

"Follow after (pursue) love; yet desire earnestly spiritual gifts."

4. In knowledge:

"We ... do not cease to pray and make request for you, that ye may be filled with the knowledge of His will in all spiritual wisdom and understanding" (Col. 1:9).

"Epaphras ... saluteth you, always striving for you in his prayers, that ye may stand perfect and fully assured in all the will of God" (Col. 4:12).

The above are some of the passages of these blessed epistles which describe the heavenly calling and walk of the Church, the Assembly of God.

     

Let us "press on unto perfection," unto "full growth."

"He Who began a good work in you will perfect it until the day of Jesus Christ" (Phil. 1:6).

Rely on that! Let us beware that our Lord does not say of us as of Sardis,

"I have found no works of thine perfected before My God" (Rev. 3:2).

Let our ambition daily be that we,

"dealing truly in love, may grow up in all things into Him, Who is the Head, even Christ"! (Eph. 4:15, R.V., margin.) 

. . .

Let all legalists mark this: The Law made nothing perfect. 

Let the Seventh Day Adventists mark: The Law made nothing perfect.

Let all those who dream of the Law as a rule of life remember: The Law made nothing perfect.

Let all believers remember: The Law made nothing perfect. The God of truth says those in Christ "are not in the flesh" (Rom. 8:9), and that when, before believing, they were in the flesh, "the passions of sins, which were THROUGH THE LAW, wrought in our members to bring forth fruit unto death" (Rom. 7:5). These are God's words, not ours. What God has brought in for you in Christ is not to "live a Christian life," but for Christ to live in you by simple faith (Gal. 2:19, 20; Col. 1:27; Phil. 1:21).

"Ye are not under Law, but under Grace,"

distinct, opposite states of being (Rom. 6:14). Do not forget the word "hath" in Romans 13:8, and "fulfillment," in Romans 13:10. One walking in love, bearing "fruit" against which "there is no Law" (Gal. 5:18, 22-23), is "not under Law," not under that principle. Such a one hath fulfilled, without being under it, what the Law asked.

We must hold fast these words, the Law made nothing perfect, as well as "weakness" and "unprofitableness", when we read the account of the glory and majesty of the giving of the Law upon Sinai; and also when we study the particular directions the Law prescribed for every phase of human life.

This attitude will not be dishonoring to God, but the exact opposite.

"For the Law was given through Moses; grace and truth came through Jesus Christ."

In the book of Hebrews God announces the setting aside of the whole Levitical code as a system of "shadows," not indeed setting forth God's real High Priest at all, for Jesus Christ was of another order: that of Melchizedek, not of Aaron. And God announces the Law as "disannulled."

If we do not humbly, but jealously and zealously, hold fast these facts, we shall not be able to give true place to our blessed Lord and His ministry.

For after saying that the Law made nothing perfect, God says there was brought in (in Christ) a better hope, through which we draw nigh unto God, adding [Hebrews 7] (vs. 22): "By so much also hath Jesus become the Surety of a better covenant"--than the Law.

In Colossians 2:16-17, we are told:

"Let no man therefore judge you in meat, or in drink, or in respect of a feast day or a new moon or a sabbath day: which are a shadow of the things to come; but the body is Christ's."

Those obeying God (and not tradition) will find themselves in a freedom--hated and persecuted of course by the "religionists"--a freedom that only true faith finds. There is plenty of Grace to keep you from judging your Law-bound brother. But be you free, yourself, walking in the blessed place of freedom into which "Another Priest," "after the power of an endless life," a Priest forever after the order of Melchizedek, has brought His saints to draw nigh unto God.

The Law is man's work: we mean, it commanded man to do this or to abstain from that. The Law was consequently "weak through the flesh," for man's sinful flesh controlled him.

Christ's work, though on behalf of man, was wholly His: glorious and perfect, yet to be received by man in its blessed results of eternal pardon, peace and blessing. To be received, we say, by simple Faith, unmixed with human effort. A humbling process, indeed! For man must go out of the righteousness-producing business, and rest wholly and forever on the work of Another, even Christ.

And a bringing in thereupon of a better hope, through which we draw nigh unto God: Mark that there is no mixture. For the Hebrews, the Law, with all its ordinances and its spirit, was "disannulled." For Gentile believers who were at liberty to draw nigh unto God, there is no thought of Law (which never was given to Gentiles); but to Christ only. No one whose conscience still holds him under Law can with full freedom draw nigh unto God. In the first tabernacle there was no drawing nigh, but a standing without the veil. There was Jehovah's presence, but not drawing nigh. Even the high priest was to

"come not at all times into the holy place within the veil ... that he die not."

Once a year, only, could he come, and that with a sin-offering for himself before he dared offer one for the people (Lev. 16). Then the veil was closed against the high priest and all the priests for another year; while two veils kept back the people. God's presence, with the people shut out, described the situation.

     

But as we shall see in Chapters 9 and 10, Christ has now entered in "with His own blood"; the veil, that is to say, His flesh, is rent. We have "a Great Priest over the house of God"; and we are told to draw near with boldness to God Himself. This is not mere justification and regeneration: it is the action of justified, born-again ones, toward Him Whom they have come to know. The book of Hebrews takes justification for granted, but deals with drawing nigh, coming unto. (The Greek word in this verse comes from _eggus, which means near, close up. 

In verse 25 a different word for "come unto" is used, as in Chapters 4:16; 10:1, 22. See also Jas. 4:8). Oh, that all believers would hearken to the book of Hebrews daily, hourly, and draw nigh to their God, for this is the constant desire of His infinite love.

But legalists, of whatever stripe, never learn the blessed connection between these two phrases of [Hebrews 7] verses 18 and 19: DISANNULLING of a foregoing commandment ... We DRAW NIGH unto God.

     

It will be a sad day for those who cling to "traditions", church "standards," and "articles" when their lives will be examined not by those, but by the living Word of God. 

When the Pharisees and scribes asked our Lord,

"Why do Thy disciples transgress the tradition of the elders?"

He asked them,

"Why do ye also transgress the commandment of God because of your tradition? ...Ye have made void the Word of GOD because of your tradition. Ye hypocrites, well did Isaiah prophesy of you, saying, "This people honoreth Me with their lips; But their heart is far from Me. But in vain do they worship Me, Teaching as their doctrines the precepts of men." (Matt. 15:2-9).

When our Lord Jesus did not keep the Sabbath according to the Jewish doctors' traditions, they "went about to kill Him"--Who was the Lord of the Sabbath. God speaks over and over of changing His methods of dealing with men; but people will not hear of it. When the Scripture says, "At the end of these days," in which He had "Spoken of old time unto the fathers in the prophets" (Heb. 1:1, 2), plainly the Old Testament days, God means the end! To have the Church begin with Abraham, despite our Lord's word in Matt. 16:18 that the Church was in that day future, is to ignore Heb. 1:1, 2, and to ignore God's saying in Heb. 7:18-19: There is a DISANNULLING OF A FOREGOING COMMANDMENT ... WEAK ... UNPROFITABLE ... THE LAW MADE NOTHING PERFECT. 

But will "church members" today part with Moses and the Law? Nay, they cannot, because the Law "hath dominion over a man for so long time as he liveth" (Rom. 7:1), and they [are not taught] do not know or believe that we died with Christ unto sin, and unto the Law that gave sin its power (Rom. 6:1-14; 7:1-6); and that therefore the Cross ended our history in the first Adam before God.

     

What do such words mean as

"Christ abolished in His flesh the enmity, even the Law of commandments contained in ordinances; that He might create in Himself of the two (Gentiles and Israel) one new man"? (Eph. 2:15). 

Or,

"Having blotted out the bond written in ordinances that was against us, which was contrary to us: and He hath taken it out of the way, nailing it to the Cross"? (Col. 2:14).

Now to call this "bond," this "Law of commandments in ordinances" the "ceremonial law," and to say that the "moral law" is still binding upon us, is ignorance, traditionalism, and even wickedness. For the "ceremonial law," so-called, prescribing days, seasons, months, years, sacrifices, washings, could be kept, and was kept. (Many a traditionalist is keeping a ceremonial law today!). But the moral law, prescribing a heart condition of entire love to God, and to our neighbors as ourselves, was impossible of fulfillment by man in the flesh--which God says is just what the Law was given to bring out and make plain! 

"The Law came in besides, that the trespass might abound" (Rom. 5:20)--

not that sin might abound. Sin was there already, had been there 2500 years. But the mind of the flesh, being enmity to the Law of God, not subject to it, nor possible to be subject, according to God's holy Word (Rom. 8:7), the Law was given to bring out this fact; as Paul said,

"I had not known sin except through Law, for I had not known coveting except the Law had said, Thou shalt not covet" (Rom. 7:7).

Mark you, "Thou shalt not covet" is no "ceremonial" commandment. It is a moral obligation, a heart condition forbidden.

     

But Reformed Theology puts man right back under the Law as a "rule of life," [not teaching] not knowing or believing that believers, in the eyes of the Law, are not living. They have been "made dead to the Law through the body of Christ" (Rom. 7:4)--of Christ-made-sin for us; and "our old man crucified with Him"; and now we have been "annulled from the Law" (Rom. 7:6), that is, the Law knows nothing of us, we are put out of business (by death with Christ) from the Law as a ruler, and from Law as a principle: "Ye are not under Law, but under Grace" (Rom. 6:14). (Note the absence of the article, _the. The Law means the code; Law, means the principle.)

     

Now you may know by your response to this truth whether you are a religionist or Christ's freedman; whether you are an ABC believer, or an adult. Paul in Gal. 4:1-3 describes the ABC believer: "So long as the heir is a minor, he differeth nothing from a bondservant." "So we also, when we were infants (or underage), were held in bondage under the religious principles of the world." (See the two words for minor and adult contrasted in Heb. 5:13-14: Greek, _nepioi, babes; opposed to _teleioi, fullgrown men). 

Note three things in Gal. 4:3: (1) In using the word "we" Paul is speaking of Hebrew believers before Christ came, before the bond was taken out of the way. (2) At that time they were in a period of infancy as over against adulthood, in spiritual things. (3) They were "held in bondage" under what the Holy Spirit now calls even Judaism: "religious principles of the world." But Paul says in Col. 2:20-22, "We died with Christ from the religious principles of the world." and asks, "Why, as though living in the world, do you subject yourselves to ordinances? (such as) Handle not, nor taste, nor touch (all which things are to perish with the using), after the precepts and doctrines of men?--remember what we saw our Lord said of these, in Matt. 15:2,9.

In my university days we had as the director of the music department Prof. Carl Metz, a remarkable teacher, filled with the spirit of the old musicians, and withal a true Christian. We loved him much. Every year we gave an oratorio. I have seen him mount on a chair in the music hall, and with tears streaming down his cheeks lead Handel's "Hallelujah Chorus" in The Messiah, while the whole great chorus of singers he was leading was thrilled through and through with the magnificent words and music of praise.

     

But there were pupils in that town in the first grade of the public schools, who would not have known how to pronounce the word, "Hallelujah"! They were occupied with their ABC's. For century after century the professing church has settled down in this world as an earth religion. People "hope to go to Heaven when they die." The thought of being now a heavenly people with a heavenly calling, and with a High Priest in Heaven conducting heavenly worship, has never entered their mind. We say this with firmness, because it is true; but we speak not with arrogance, but with deep humiliation.

Ah, legalists, of whatever stripe, never learn the infinitely blessed connection of these two phrases of [Hebrews 7] verses 18 and 19: DISANNULLING of a foregoing commandment . . . We DRAW NIGH unto God! . . .

It will not be under Law that His saints will be before Him in the New Jerusalem, in eternity! But 

"They shall see His face; and His name shall be on their foreheads." 

We were 

"chosen in Him before the foundation of the world that we should be holy and without blemish before Him IN LOVE"--

not under Law!

     

*But there seems no hope of turning Christendom back from the "other gospel" (Gal. 1:8) which has brought in the Law as a "rule of life," daring to rob it of its power to curse, but professing that its enactments are God's final method of governing His people: "giving them power through the Spirit to keep it." But all this is a falsehood. God says that even those who were under the Law were made dead to it by the body of Christ-made-sin (on the Cross) that they might be "joined to Another, even to Him Who was raised from the dead"-- with what effect? "that we might bring forth fruit unto God ... So that we serve in newness of the Spirit." in happy freedom, "and not in oldness of the letter" (Rom. 7:4-6). 

"A new covenant, not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life" (2 Cor. 3:6)."

William R. Newell

Hebrews Verse by Verse

Photo by Christopher Sardegna on Unsplash