Study of HEBREWS 2:10

"It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."
HEBREWS 2:10.

THERE is no book which can stand the test of sorrow and suffering as the Bible can. Other books may delight us in sunny hours, when the heart is gay; but in dark and overcast days we fling them aside, and eagerly betake ourselves to our Bibles. And the reason for this is in the fact that this Book was born in the fires. It is soaked with the tears, either of those who wrote or of those addressed.
Take, for instance, this Epistle. It was intended to solace the bitter anguish of these Hebrew Christians, who were exposed to the double fury of the storm. In the first place, there was the inevitable opposition and persecution to be encountered by all followers of the Nazarene; not only from the Gentiles, but specially from their fellow-countrymen, who accounted them apostates.
Next, there was the pain of excommunication from the splendid rites of the Temple, with its daily service, its solemn feasts, its magnificent ceremonial. Only those amongst our-selves who from childhood have been wont to worship in some splendid minster, with its pealing organ, full-voiced choir, and mystery of architecture, arresting and enchaining every sense of beauty, but who have felt constrained to join the worship of an obscure handful in some plain meetinghouse, can realize how painfully those who were addressed in these words missed the religious associations of their early days.
And then this suffering, thorn-crowned, dying Messiah! It seemed almost impossible to realize that he was the Christ of national desire. The objections that baffled the faith of the two travelers to Emmaus arose in almost irresistible force: "The chief priests and our rulers have crucified him; but we trusted that it had been he which should have redeemed Israel" (Luke xxiv. 20).
No attempt is made in these words to minimize the sufferings of Christ. That were impossible and superfluous. He is King in the realm of sorrow; peerless in his pain; supreme in his distress. Though earth be full of sufferers, none can vie with our Lord in his. Human nature is limited. The confines of its joys or sorrows are soon touched. The pendulum swings only hither and thither. But who shall estimate the capacity of Christ's nature? And because of it, he could taste the sweets of a joy beyond his fellows, and of sorrow so excessive as to warrant the challenge: "Behold, and see if there be any sorrow like unto my sorrow, wherewith the Lord hath afflicted me in the day of his fierce anger." If it be true, as Carlyle says, that our sorrow is the inverted image of our nobility, how deep must the sorrow have been of the noblest of our race! Well may the Greek liturgy, with infinite pathos, speak of his "unknown sorrows."
Shall the sufferings of Christ cause us to reject Christ? Ah, strange infatuation! As well reject the heaven because of its sun, or night because of the queenly moon; or a diadem because of its regal gem; or home because of mother. The sufferings of Christ are the proudest boast of the Gospel. He himself wears the insignia of them in heaven; as a general, on the day of triumph, chooses his choicest order to wear upon his breast. Yes, and it was the deliberate choice of him, "for whom are all things, and by whom are all things "-and who must, therefore, have had every expedient at his command-that the path of suffering should be his Son's way through our world. Every track through creation is as familiar to Omniscience as the tracks across the hills to the gray-haired, plaided shepherd. Had he wished, the Father might have conducted the Son to glory by another route than the thorny, flint-set path of suffering. But the reasons for this experience were so overwhelming that he could not evade them. Nothing else had been becoming. Those reasons may be stated almost in a sentence.
Our Father has on hand a work greater than his original creation. He is "bringing many sons unto glory." The way may be rugged and tedious; but its end is glory. And it is the way along which our Father is bringing us; for, since we believe on the Son, we have the right to call ourselves sons (John i. 12). And there are many of us. Many sons, though only one Son. We do not go solitarily along the narrow way. We are but part of a multitude which no man can number. The glory of which we have already spoken, and into which Jesus has entered, is not for him alone, but for us also. "Many sons" are to be his joint-heirs; reigning with him on his throne, sharing his unsearchable riches and his everlasting reign.
But all these sons must tread the path of sufering. Since the first sin brought suffering to our first parents, and bloodshed into the first home, there has been but one lot for those who will live Godly. Their road leads to glory; but every inch of it is stained with their blood and watered by their tears. It climbs to Hermon's summit; but it descends immediately into somber and devil-haunted plains. It conducts to the Mount of Olives, with its ascension light; but it first traverses the glades of Gethsemane, the wine-press of Golgotha, the solitude and darkness of the grave.

"The path of sorrow, and that path alone,
Leads to the land where sorrow is unknown."
What true soul has not its wilderness of temptation; its conflicts with Sadducees and Scribes; its hour of weariness and watching; its tears over cities full of rebellious men; its disappointments from friends; its persecutions from foes; rejection, agony, friendlessness, loneliness, denials, trial, treacheries, deaths, and burials? Such is the draught which the noblest and saintliest have drunk from the golden chalice of life.
Foreseeing our needs, our Father has provided for us a Leader. It is a great boon for a company of pilgrims to have a Great-heart; for an army to have a captain; for an exodus to have a Moses. Courageous, sagacious, and strong leaders are God's good gifts to men. And it is only what we might have expected that God has placed such a One as the efficient Leader at the head of the long line of pilgrims, whom he is engaged in bringing to glory. The toils seem lighter and the distance shorter; laggards quicken their pace; wandering ones are recalled from by-paths by the presence and voice of the Leader, who marches, efficient, royal, and divine, in the van. heirs of glory, weary of the long and toilsome march, remember that ye are part of a great host: and that the Prince, at the head of the column, has long since entered the city; though he is back again, passing as an inspiration along the ranks as they are toiling on.
Our Leader is perfect. Of course this does not refer to his moral or spiritual attributes. In these he is possessed of the stature of the perfect Man, and has filled out, in every detail, God's ideal of manhood. But he might have been all this without being perfectly adapted to the work of leading many sons through suffering to glory. He might have been perfect in character, and desirous to help us; but, if he had never tasted death, how could he allay our fears as we tread the verge of Jordan? If he had never been tempted, how could he succor those who are tempted? If he had never wept, how could he stanch our tears? If he had never suffered, hungered, wearied on the hill of difficulty, or threaded his way through the quagmires of grief, how could he have been a merciful and faithful High-Priest, having compassion on the ignorant and wayward? But, thank God, our Leader is a perfect one. He is perfectly adapted to his task. His certificate, countersigned by the voice of inspiration, declares him fully qualified.
But this perfect efficiency, as we have seen, is the result of suffering. In no other conceivable way could he have been so effectively qualified to be our Leader as he has been by the ordeal of suffering. Every pang, every tear, every thrill, all were needed to complete his equipment to help us. And from this we may infer that suffering is sometimes permitted to befall us in order to qualify us to be, in our poor measure, the leaders and comforters of our brethren, who are faltering in the march. When next we suffer, let us believe that it is not the result of chance, or fate, or man's carelessness, or hell's malevolence; but that perhaps God is perfecting our adaptability to comfort and succor others.
Are there not some in your circle to whom you naturally betake yourself in times of trial and sorrow? They always seem to speak the right word, to give the very counsel you are longing for; you do not realize, however, the cost which they had to pay ere they became so skillful in binding up gaping wounds and drying tears. But if you were to investigate their past history you would find that they have suffered more than most. They have watched the slow untwisting of some silver cord on which the lamp of life hung. They have seen the golden bowl of joy dashed to their feet, and its contents spilt. They have stood by ebbing tides, and drooping gourds, and noon sunsets; but all this has been necessary to make them the nurses, the physicians, the priests of men. The boxes that come from foreign climes are clumsy enough; but they contain spices which scent the air with the fragrance of the Orient. So suffering is rough and hard to bear; but it hides beneath it discipline, education, possibilities, which not only leave us nobler, but perfect us to help others. Do not fret, or set your teeth, or wait doggedly for the suffering to pass; but get out of it all you can, both for yourself and for your service to your generation, according to the will of God.
Suffering educates sympathy; it softens the spirit, lightens the touch, hushes the tread; it accustoms the spirit to read from afar the symptoms of an unspoken grief; it teaches the soul to tell the number of the promises, which, like the constellations of the arctic circle, shine most brilliantly through the wintry night; it gives to the spirit a depth, a delicacy, a wealth of which it cannot otherwise possess itself. Through suffering he has become perfected.
His sufferings have purchased our pardon. He tasted death for every man. But his sufferings have done more in enabling him to understand experimentally, and to allay, with the tenderness of one who has suffered, all the griefs and sorrows that are experienced by the weakest and weariest of the great family of God.
So far, then, from rejecting him because of his sorrows, this shall attract us the more quickly to his side. And, amid our glad songs, this note shall predominate: "It behoved Christ to suffer." "In the midst of the throne, a Lamb as it had been slain."

Study of HEBREWS 2:5-9

Read Hebrews 2:5-9

IN the first great division of this treatise, we have seen the incomparable superiority of the Lord Jesus to angels, and archangels, and all the heavenly host. But now there arises an objection which was very keenly realized by these Hebrew Christians; and which, to a certain extent, presses upon us all; Why did the Son of God become man? How are the sorrows, sufferings, and death of the Man of Nazareth consistent with the sublime glories of the Son of God, the equal and fellow of the Eternal?
These questions are answered during the remainder of the chapter, and may be gathered up into a single sentence: he who was above all angels became lower than the angels for a little time; that he might lift men from their abasement, and set them on his own glorious level in his heavenly Father's kingdom; and that he might be a faithful and merciful High Priest for the sorrowful and tempted and dying. Here is an act worthy of a God Here are reasons which are more than sufficient to answer the old question, for which Anselm prepared so elaborate a reply in his book, "Cur Deus Homo?"
"What is man?" Those three words in verse 6 are the fit starting point of the argument. We need not only a true philosophy of God, but a true philosophy of man, in order to right thinking on the Gospel. The idolater thinks man inferior to birds and beasts and creeping things, before which he prostrates himself. The materialist reckons him to be the chance product of natural forces which have evolved him; and before which he is therefore likely to pass away. The pseudo-science of the time makes him of one blood with ape and gorilla, and assigns him a common origin with the beasts. See what gigantic systems of error have developed from mistaken conceptions of the true nature and dignity of man!
From all such we turn to that noble ideal of man's essential dignity, given in this sublime paragraph, which corrects our mistaken notions; and, whilst giving us an explanation that harmonizes with all our experience and observation, opens up to us vistas of thought worthy of God.
MAN AS GOD MADE HIM. The description given here of the origin and dignity of man is taken from Psalm viii., which is doubtless a reminiscence of the days when David kept his father's sheep; even if it were not composed on that very spot over which in after-years the heavenly choirs broke upon the astonished shepherds "abiding in the field, keeping watch over their flock by night."
Turn to that Psalm, and see how well it expresses the emotions which must well up in devout hearts to God as we consider the midnight heavens, the tapestry work of his fingers, and the spheres lit by the moon and stars, which he has ordained. How impossible it is for those who are given to devout reflection to come in contact with any of the grander forms of natural beauty, the far-spread expanse of ocean, the outlines of the mountains, the changing pomp of the skies without turning from the handiwork to the great Artisan, with some such expression as the apostrophe with which the Psalm opens and closes: " LORD, our Lord, how excellent is thy name in all the earth 1"
At first sight, man is utterly unworthy to be compared with those vast and wondrous spectacles revealed to us by the veiling of the sun. His life is but as a breath; as a shadow careering over the mountain-side; as the existence of the aphides on a leaf in the vast forests of being. What can be said of his character, sin-stained and befouled, in contrast with peaks whose virgin snows have never been defiled; with sylvan scenes, whose peace has never been ruffled; with silvery spheres, whose chimes of perfect harmony have never been broken by discord? Four times over is the question asked upon the pages of Scripture, "What is man, that thou art mindful of him?" (Psalm cxliv. 3; Job vii. 17, 20; Psalm viii. 4; Heb. ii. 6.)
Yet it is an undeniable fact that God is mindful of man, and that he does visit him. "Mindful!" There is not a moment in God's existence in which he is not as mindful of this world of men as the mother of the babe whom she has left for a moment in the next room, but whose slightest cry or moan she is quick to catch. "I am poor and needy; yet the Lord thinketh upon me." "How precious are thy thoughts unto me, God!" "Visiting!" No cot is so lowly, no heart so wayward, no life so solitary, but God visits it. No one shall read these lines, the path around whose heart-door is not trodden hard by the feet of him who often comes and stands and knocks. We speak as if only our sorrows were divine visitations. Alas for us, if it were only so! Every throb of holy desire, every gentle mercy, every gift of Providence, is a visitation of God.
But there must be some great and sufficient reason why the Maker of the universe should take so much interest in man. Evidently bigness is not greatness; a tiny babe is worth more than the tallest mountain; and an empress-mother will linger in the one room where her child is ill, though she forsake the remainder of her almost illimitable domain. What if earth shall turn out to be the nursery of the universe! The true clew, however, to all speculation is to be found in the declaration by the Psalmist of God's original design in making man: "Thou crownedst him. ...Thou madest him to have dominion. . . . Thou hast put all things under his feet " (Psalm viii. 5, 6, R.v.). Nor was this lofty ideal first given to the Psalmist's poetic vision. It had an earlier origin. It is a fragment of the great charta of humanity, which God gave to our first parents in Paradise.
Turn to that noble archaic record, Gen. i. 26-28, which transcends the imaginings of modern science as far as it does those legends of creation which make the heathen literature with which they are incorporated incredible. Its simplicity, its sublimity, its fitness, attest its origin and authority to be divine. We are prepared to admit that God's work in creation was symmetrical and orderly, and that he worked out his design according to an ever-unfolding plan. But science has discovered nothing as yet to contradict the express statements of Scripture, that the first man was not at all inferior to ourselves in those intellectual and moral faculties which are the noblest heritage of mankind.
"God created man in his own image" (Gen. i. 27). -There we have the divine likeness. Our mental and moral nature is made on the same plan as God's: the divine in miniature. Truth, love, and purity, like the principles of mathematics, are the same in us as in him. If it were not so, we could not know or understand him. But since it is so, it has been possible for him to take on himself our nature-possible also that we shall be one day transformed to the perfect image of his beauty.
"And God said, Have dominion" (Gen. i. 28). -There you have royal supremacy. Man was intended to be God's viceregent and representative. King in a palace stored with all to please him: monarch and sovereign of all the lower orders of creation. The sun to labor for him as a very Hercules; the moon to light his nights, or lead the waters round the earth in tides, cleansing his coasts; elements of nature to be his slaves and messengers; flowers to scent his path; fruits to please his taste; birds to sing for him; fish to feed him; beasts to toil for him and carry him. Not a cringing slave, but a king crowned with the glory of rule, and with the honor of universal supremacy. Only a little lower than angels; because they are not, like him, encumbered with flesh and blood. This is man as God made him to be.
MAN AS SIN HAS MADE HIM. "We see not yet all things subjected to him" (Heb. ii. 8, R.v.). His crown is rolled in the dust, his honor tarnished and stained. His sovereignty is strongly disputed by the lower orders of creation. If trees nourish him, it is after strenuous care, and they often disappoint. If the earth supplies him with food, it is in tardy response to exhausting toil If the beasts serve him, it is because they have been laboriously tamed and trained; whilst vast numbers roam the forest glades, setting him at defiance. If he catch the fish of the sea, or the bird of the air, he must wait long in cunning concealment.
Some traces of the old lordship are still apparent in the terror which the sound of the human voice and the glance of the eye still inspire in the lower creatures, as in the feats of lion-tamer or snake-charmer. But for the most part anarchy and rebellion have laid waste man's fair realm.
So degraded has he become, that he has bowed before the objects that he was to command; and has prostrated his royal form in shrines dedicated to birds, and four-footed beasts, and creeping things. It is the fashion nowadays to extol heathen philosophy; but how can we compare it for a moment with the religion of the Bible, when its pyramids are filled with mummies of deified animals, and its temples with the sacred bull!
Where is the supremacy of man? Not in the savage cowering before the beasts of the forest; nor in the civilized races that are the slaves of lust and sensuality and swinish indulgence; nor in those who, refusing to recognize the authority of God, fail to exercise any authority themselves. "Sin hath reigned," as the Apostle says most truly (Rom. v.21). And all who bow their necks beneath its yoke are slaves and menials and cowering subjects, in comparison with what God made and meant them to be.
Do not point to the wretched groups surrounding the doors of the gin-palaces in the metropolis of the most Christian people of the world, and regard their condition as a stain on the love or power of God. This is not his work. These are the products of sin. An enemy hath done this. Would you see man as God intended him to be, you must go back to Eden, or forward to the New Jerusalem. Sin defiles, debases, disfigures, and blasts all it touches. And we may shudder to think that its virus is working through our frame, as we discover the results of its ravages upon myriads around.
MAN AS CHRIST CAN MAKE HIM. " We behold Jesus crowned with glory and honor" (ver. 9). "What help is that?" cries an objector; "of course he is crowned with glory and honor, since he is the Son of God." But notice, the glory and honor mentioned here are altogether different from the glory of Heb. i. 3. That was the incommunicable glory of his deity. This is the acquired glory of his humanity.
In John xvii. our Lord himself distinguishes between the two. In verse 5, the glory which he had with the Father as his right before all worlds. In verse 24, the glory given as the reward for his sufferings, which he could not have had unless he had taken upon himself the form of a servant, and had been made in the fashion of man, humbling himself, and becoming obedient to the death of the cross, "made a little lower than the angels, because of the suffering of death; crowned with glory and honor: that he, by the grace of God, should taste death for every man" (Phil ii. 7, 8; Heb. ii. 10).
This is the crown wherewith his Father crowned him in the day of the gladness of his heart, when, as man, he came forth victorious from the last wrestle with the Prince of hell. All through his earthly life he fulfilled the ancient ideal of man. He was God's image; and those who saw him saw the Father. He was Sovereign in his commands. Winds and waves did his bidding. Trees withered at his touch. Fish in shoals obeyed his will. Droves of cattle fled before his scourge of small cords. Disease and death and devils owned his sway. But all was more fully realized when he was about to return to his Father, and said, in a noble outburst of conscious supremacy, "All power is given unto me in heaven and in earth."
"We behold him." Behold him, Christian reader! The wreaths of empire are on his brow. The keys of death and Hades swing at his girdle. The mysterious living creatures, representatives of redeemed creation, attest that he is worthy. All things in heaven and earth, and under the earth, and in the seas, worship him; so do the bands of angels, beneath whom he stooped for a little season, on our behalf.
And as he is, we too shall be. He is there as the type and specimen and representative of redeemed men. We are linked with him in indissoluble union. Through him we shall get back our lost empire. We too shall be crowned with glory and honor. The day is not far distant when we shall sit at his side-joint-heirs in his empire; comrades in his glory, as we have been comrades in his sorrows; beneath our feet all things visible and invisible, thrones and principalities and powers; whilst above us shall be the unclouded empyrean of our Father's love, forever and forever. Oh, destiny of surpassing bliss! Oh, rapture of saintly hearts! Oh, miracle of divine omnipotence!

Study of HEBREWS 2:1

"We ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip."-HEBREWS ii. 1

SALVATION is a great word; and it is one of the keywords of this Epistle. Heirs of salvation (i.14); so great salvation (ii. 3); Captain of salvation (ii. 10); eternal salvation (v. 9); things that accompany salvation (vi.9); salvation to the uttermost (vii. 25); and his appearance the second time without sin unto salvation (ix. 28).
Sometimes it is salvation from the penalty of sin that is spoken of. The past tense is then used, of that final and blessed act by which, through faith in the blood of Jesus, we are forever placed beyond fear of judgment and punishment; so that we are to the windward of the storm, which spent itself on the head of our Substitute and representative on Calvary, and can therefore never break on us. "By grace have ye been saved through faith" (Eph. ii. 8, R.v.).
Sometimes it is salvation from the power of sin. The present tense is then employed, of the long and gradual process by which we are set free from evil, which has worked itself so deeply into our system. "Unto us which are being saved the word of the cross is the power of God" (1 Cor. i. i8, R.v.). Sometimes salvation from all physical and other evils is implied. The future tense is then summoned into requisition, painting its splendid frescoes on the mists that hang so densely before our view, and telling us of resurrection in our Saviour's likeness and presentation in his home, faultless, with exceeding joy. "We know that when he shall appear we shall be like him; for we shall see him as he is" (i John iii. 2). "Now is our salvation nearer than when we believed: the night is far spent; the day is at hand" (Rom. xlii. 11, 12).
In the above passage the word "salvation"includes the entire process, from its beginning to its end; though perhaps it is especially tinctured with the first thought mentioned above. And if we follow out the figure suggested by the rendering of the first verse of this chapter in the Revised Version, we may compare salvation to a great harbor, past: which we are in danger of drifting through culpable neglect. "We ought to give the more earnest heed to the things that were heard, lest haply we drift away from them." "How shall we escape if we neglect so great salvation!"
CONSIDER GOD'S SCHEME OF SALVATION AS A GREAT HARBOR.-After a wild night, we have gone down to the harbor, over whose arms the angry waves have been dashing with boom of thunder and in clouds of spray. Outside, the sea has been tossing and churning; the cloudrack driving hurriedly across the sky; the winds howling like the furies of olden fable. But within those glorious walls, the barks which had put in during the night were riding in safety; the sailors resting, or repairing rents in sail and tackle, whilst the waters were unstirred by the storm raging without. Such a refuge or harbor is a fit emblem of salvation, where tempest-driven souls find shelter and peace.
It is great in its sweep. Sufficient to embrace a ruined world. Room in it for whole navies of souls to ride at anchor. Space enough for every ship of Adam's race launched from the shores of time. He is the propitiation for the whole world." "Whosoever will." Already it is becoming filled. There a vessel once manned by seven devils, a pirate ship, but captured by our Emmanuel; and at her stem the name, Mary of Magdala. And here one dismasted, and almost shattered, rescued from the fury of the maelstrom at the last hour; on her stem the words, The Dying Thief And there another, long employed in efforts to sap the very walls of the harbor, and now flying a pennon from the masthead, Chief of Sinners and Least of Saints. And all around a forest of masts, "a multitude which no man can number, of all nations, and kindreds, and peoples, and tongues."
It is great in its foundations. The chief requisite in constructing a sea-wall is to get a foundation which can stand unmoved amid the heaviest seas. The shifting sand must be pierced down to the granite rock. But this harbor has foundations mighty enough to inspire strong consolation in those who have fled to it for refuge; the promise, and as if that were not enough, the oath, of God (Heb. vi. 17, 18). Hark, how the storm of judgment is rising out there at sea! "If the foundations be destroyed, what shall the righteous do?" Fear not! there is no room for alarm. The waves may wash off some mussel-shells, or tear away the green sea-lichen which has incrusted the moldings on the walls; but it would be easier to dig out the everlasting hills from their base than make one stone in those foundations start.
It was great in its cost. By the tubular bridge over the Menai Straits stands a column, which records the names of those who perished during the construction of that great triumph of engineering skill. Nothing is said of the money spent, only of the lives sacrificed. And so, beside the harbor of our salvation, near to its mouth, so as to be read by every ship entering its inclosure, rises another column, with this as its inscription: "Sacred to the memory of the Son of God, who gave his life a sacrifice for the sin of the world." It seems an easy thing to be saved: "Look unto me, and be ye saved." But we do not always remember how much happened before it became so easy-the agony and bloody sweat; the cross and passion; the precious death and burial.
It has been great in its announcement. The Jews thought much of their Law, because of the majesty of its proclamation. Spoken from the inaccessible cliffs of Sinai, with its beetling crags, its red sandstone peaks bathed in fire; while thunders and lightnings, thick clouds and trumpet-notes, were the sublime accessories of the scene. It was the authorized belief also that the Law was given through angels (Deut. xxxiii. 2 ; Acts vii. 53; Gal. iii. 19 ; Heb. ii. 2). And the thought that these strong and sinless beings were the medium of the Almighty's will served, in the eyes of all devout Hebrews, to enhance the sanctity and glory of the Law.
Compared with this, how simple the accessories of the words of Jesus! Spoken in sweet and gentle tones, falling as the soft showers on the tender grass, and distilling quietly as the dew; not frightening the most sinful, nor startling little babes, they stole as the melody from silver bells, borne on a summer wind into the ears of men. The boat or hill-slope his pulpit; the poor his audience; the common incidents of nature or life his text.
But in reality there was a vast difference. The announcement of the Law was by angels. The announcement of the Gospel was by the Son. If the one were august, what must not the other have been! If the one were made sure by the most tremendous sanctions, what should not be said of the other! Proclaimed by the Lord; confirmed by Apostles and eye-witnesses; testified to by the Almighty himself, in signs and wonders, and gifts of the Holy Ghost how dare we treat it with contumely or neglect? Or, if we do, shall not our penalty be in proportion to the magnitude of our offense? "If the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation?" "Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them."
It will be great in its penalties. The tendency of our age is to minimize God's righteous judgment on sin. It seems to be prevalently thought that, because our dispensation is one of love and mercy, therefore there is the less need to dread the results of sin. But the inspired writer here argues in a precisely contrary sense. Just because this age is one of such tender mercy, therefore sins against its King are more deadly, and the penalties heavier. In the old days no transgression, positive, and no disobedience, negative, escaped its just recompense of reward; and in these days there is even less likelihood of their doing so. The word spoken by the Son is even more steadfast (i.e., effective to secure the infliction of the punishment it announces) than the word of angels. My readers, beware! "He that despised Moses' law died without mercy under two or three witnesses; of how much sorer punishment shall he be thought worthy who hath trodden under foot the Son of God!" (x. 28, 29.)
THE DANGER TO WHICH WE ARE MOST EXPOSED.-"Lest haply we drift away" (ii. 2, R.v.). For every one that definitely turns his back on Christ, there are hundreds who drift from him. Life's ocean is full of currents, any one of which will sweep us past the harbor-mouth even when we seem nearest to it, and carry us far out to sea.
It is the drift that ruins men. The drift of the religious world. The drift of old habits and associations; which, in the case of these Hebrew Christians, was setting so strongly toward Judaism, bearing them back to the religious system from which they had come out. The drift of one's own evil nature, always chafing to bear us from God to that which is earthly and sensuous. The drift of the pressure of temptation.
The young man coming from a pious home does not distinctly and deliberately say, "I renounce my father's God." But he finds himself in a set of business associates who have no care for religion; and, after a brief struggle, he relaxes his efforts and begins to drift, until the coastline of heaven recedes so far into the dim distance that he is doubtful if he ever really saw it.
The business man who now shamelessly follows the lowest maxims of his trade was once upright and high-minded. He would have blushed to think it possible for such things to be done by him. But he began by yielding in very trivial points to the strong pressure of competition; and when once he had allowed himself to be caught by the tide, it bore him far beyond his first intention.
The professing Christian who now scarcely pretends to open the Bible or pray came to so terrible a position, not at a single leap, but by yielding to the pressure of the constant waywardness of the old nature, and thus drifted into an arctic region, where he is likely to perish, benumbed and frozen, unless rescued, and launched on the warm gulf-stream of the love of God.
It is so easy, and so much pleasanter, to drift. Just to lie back, and renounce effort, and let yourself go whither the waters will, as they break musically on the sides of the rocking boat. But, ah, how ineffable the remorse, how disastrous the result!
Are you drifting? You can easily tell. Are you conscious of effort, of daily, hourly resistance to the stream around you, and within? Do the things of God and heaven loom more clearly on your vision? Do the waters foam angrily at your prow as you force your way through them? If so, rejoice! but remember that only divine strength can suffice to maintain the conflict, and keep the boat's head against the stream. If not, you are drifting. Hail the strong Son of God! Ask him to come on board, and stay you, and bring you into port.
AN UNANSWERABLE QUESTION. "How shall we escape, if we neglect?" The sailor who refuses lifeboat and harbor does not escape. The self-murderer who tears the bandages from his wounds does not escape. The physician who ridicules ordinary precautions against plague does not escape. "How then shall we escape?"
Did the Israelite escape who refused to sprinkle the blood upon the doorposts of his house? Did the man who gathered sticks on the Sabbath-day escape, although he might have pleaded that it was the first offense? Did the prince who had taken the Moabitess to wife escape, though he bore a high rank? Did Moses and Aaron escape, though they were the leaders of the people? No! None of these escaped. "Every transgression and disobedience received its just recompense of reward." "How then shall we escape?"
Is it likely that we should escape? We have neglected the only Name given under heaven among men by which we can be saved. We have added contumely to neglect in refusing that which it has cost God so much to give. We have flouted his only Son, our Lord; and our disrespect to him cannot be a small crime in the eye of the Infinite Father. "How shall we escape?"
No, if you neglect (and notice, that to neglect is to reject), there is no escape. You shall not escape the storms of sorrow, of temptation, or of the righteous judgment of God. You shall not escape the deserved and necessary punishment of your sins. You shall not escape the worm which never dies, nor the fire which is never quenched. Out there, shelterless amid the rage of the sea; or yonder, driven to pieces on the rocks: you shall be wrecked, and go down with all hands on board, never sighted by the heavenly watchers, nor welcomed into the harbor of the saints' everlasting rest.

Study of HEBREWS 1:3-4

"Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Being made so much better than the angels." HEBREWS 1:3, 4.

SON. He hath spoken unto us in his Son." God has many sons, but only one Son. When, on the morning of his resurrection, our Lord met the frightened women, he said, "I ascend unto my Father and your Father, and my God and your God." But, as he used the words, they meant infinitely more of himself than they could ever mean of man, however saintly or childlike. No creature-wing shall ever avail to carry us across the abyss which separates all created from all uncreated life. But we may reverently accept the fact, so repeatedly emphasized, that Jesus is "the only begotten Son, which is in the bosom of the Father" (John i. i8). He is Son in a sense altogether unique.

This term, as used by our Lord, and as understood by the Jews, not only signified divine relationship, but divine equality. Hence, on one occasion, the Jews sought to kill him, because he said that God was his Father, making himself equal with God (John v. i8). And he, so far from correcting the opinion-as he must have done instantly, had it been erroneous, went on to confirm it and to substantiate its truthfulness. The impression which Jesus of Nazareth left on all who knew him was that of his extreme humility; but here was a point in which he could not abate one jot or tittle of his claims, lest he should be false to his knowledge of himself, and to the repeated voice of God. And so he died, because he affirmed, amid the assumed horror of his judges, that he was the Christ, the Son of God. "He counted it not a prize to be on an equality with God." It was his right.

His dignity is still further elaborated in the words which follow.

He is THE BEAM OF THE DIVINE GLORY, for so might the word translated effulgence be rendered. We have never seen the sun, but only its far-traveled ray, which left its surface some few minutes before. But the ray is of the same constitution as the orb from which it comes; if you unravel its texture, you will learn something of the very nature of the sun; they live in perpetual and glorious unity. And as we consider the intimacy of that union, we are reminded of those familiar words, which tell us that though no man hath seen God at any time, yet he has been revealed in the Word made flesh. We hear our Master saying again the old, deep, mysterious words: "I and my Father are one. We will come and make our abode." And we can sympathize with the evening hymn of the early Church, sung around the shores of the Bosphorus:

Hail! gladdening Light, of his pure glory poured,
Who is the Immortal Father, Heavenly, Blest.

He is also THE IMPRESS OF THE DIVINE NATURE. The allusion here is to the impression made by a seal on molten wax; and as the image made on the wax is the exact resemblance, though on another substance, of the die, so is Christ the exact resemblance of the Father in our human flesh. And thus he was able to say, "He that bath seen me hath seen the Father." The Life of Jesus is the Life of God rendered into the terms of our human life; so that we may understand the very being and nature of God by seeing it reproduced before us, so far as it is possible, in the character and life of Jesus. These two images complete each other. You might argue from the first, that as the ray is only part of the sun, so Christ is only part of God; but this mistake is corrected by the second, for an impression must be coextensive with the seal. You might argue from the second, that as the impression might be made on a very inferior material, so Christ's nature was a very unworthy vehicle of the divine glory; but this mistake is corrected by the first, for a beam is of the same texture as the sun. Coextensive with God, of the same nature as God; thus is Jesus Christ.

He is, therefore, superior to angels (Heb 1:4).-Lofty as was the esteem in which Hebrew believers had been wont to hold those bright and blessed spirits, they were not for a moment to be compared with him whose majestic claims are the theme of these glowing words.

He surpasses them in the glory of Divine Nature. Turn to Psalm 2. -one of the grandest miniature dramas in all literature. Probably composed on some marked episode in the reign of David, there is a glow, a sublimity, in the diction which no earthly monarch could exhaust. We are not, therefore, surprised to find the early Church applying it to Christ (Acts 4:25). In reading it, we first hear the roar of the mob and the calm decision of the throne; and then our attention is centered on him who comes forward, bearing the divine autograph to the decree which declares him Son. Nothing like this was ever said to angel, how-ever exalted in character or devoted in service. It is only befitting, then, that the unsinning sons of light should worship him; and as we hear the command issued, "Let all the angels of God worship him," we are still further impressed by the immense distance between their nature and his.

Do we worship him enough? During his earthly life he was constantly met by expressive acts of homage, which, unlike Peter in the house of Cornelius, he did not repress. The almost instinctive act of the little group, from which he was parted on the Mount of Olives in his ascension, was to worship him (Luke 24:52). And no sooner had he passed to his home than there burst from the Church a tide of adoration which has only become wider and deeper with the ages. The Epistles, and especially the Book of Revelation, teem with expressions of worship to Christ. And the death-cries of martyrs must have familiarized the heathen mind with the homage paid to Christ by Christians. Of the worship offered him in catacombs, or in their secret meetings, amongst dens and caves, paganism was necessarily ignorant. But the behavior and exclamations of the servants of Jesus, arraigned before heathen tribunals, and exposed to the most agonizing deaths, were matters of public notoriety.

Some years ago, beneath the ruins of the Palatine palace, was discovered a rough sketch, traced in all probability by the hand of a pagan slave in the second century. A human figure, with the head of an ass, is represented as fixed to the cross; while another figure, in a tunic, stands on one side, making a gesture which was the customary pagan expression of adoration. Underneath this caricature ran the inscription, rudely written, Alexamenos adores his God. But what a tribute to the worship paid in those early days to our Saviour, amidst gibes and taunts and persecution!

The hymns which have come down to us ring with the same spirit. Pliny writes to tell the Emperor that the Christians of Asia Minor were accustomed to meet to sing praise to Christ as God. As each morning broke, the believer of those primitive days repeated in private the Gloria in Excelsis, as his hymn of supplication and praise: "Thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy Ghost, art most high in the glory of God the Father." The early Church did not simply admire Christ, it adored him.

Is not this a great lack in our private devotions? We are so apt to concentrate our thoughts on ourselves; and to thank for what we have received. We do not sufficiently often forget our own petty wants and anxieties, and launch down our tiny rivulet, until we are borne out into the great ocean of praise, which is ever breaking in music around the person of Jesus. Praise is one of the greatest acts of which we are capable; and it is most like the service of heaven. There they ask for naught, for they have all and abound; but throughout the cycles of glory the denizens of those bright worlds fill them with praise. And why should not earthly tasks be wrought to the same music? We are the priests of creation; it becomes us to gather up and express the sentiments which are mutely dumb, but which await our offering at the altar of God.

Let a part of our private and public devotion be ever dedicated to the praise of Jesus; when we shall break forth into some hymn, or psalm, or spiritual song, singing and praising Christ with angels and archangels and all the hosts of the redeemed. On that brow, once thorn-crowned, let us entwine our laurels. Upon that ear, once familiarized with threats and scorn, let us pour the fullness of our adoring devotion. So shall we gain and give new thoughts of the supreme dignity of the Lord Jesus. "Thou art worthy to receive...honor."

Study of HEBREWS 1:1-2

GOD—who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son." HEBREWS 1:1,2.

GOD. What word could more fittingly stand at the head of the first line of the first paragraph in this noble epistle! Each structure must rest on him as foundation; each tree must spring from him as root; each design and enterprise must originate in him as source. "IN THE BEGINNING-GOD," is a worthy motto to inscribe at the commencement of every treatise, be it the ponderous volume or the ephemeral tract. And with that name we commence our attempt to gather up some of the glowing lessons which were first addressed to the persecuted and wavering Hebrews in the primitive age, but have ever been most highly prized by believing Gentiles throughout the universal Church. The feast was originally spread for the children of the race of Abraham; but who shall challenge our right to the crumbs? In our endeavor to gather them, be thou, God, Alpha and Omega, First and Last. In the original Greek, the word "God" is preceded by two other words, which describe the variety and multitudinousness of his revelation to man. And the whole verse is full of interest as detailing the origin and authority of the Word of God, and as illustrating the great law which appears in so many parts of the works of God, and has been fitly called the law of

VARIETY IN UNITY.

That law operates in Nature. The earliest book of God. No thoughtful man can look around him without being arrested by the infinite variety that meets him on every side. "All flesh is not the same flesh; . . . there are celestial bodies, and bodies terrestrial: but the glory of the celestial is one; and the glory of the terrestrial is another. . . . One star differeth from another star in glory." You cannot match two faces in a crowd; two leaves in a forest; or two flowers in the woodlands of spring. It would seem as if the molds in which natural products are being shaped are broken up and cast aside as soon as one result has been attained. And it is this which affords such an infinite field for investigation and enjoyment, forbidding all fear of monotony or weariness of soul.

And yet, amid all natural variety, there is a marvelous unity. Every part of the universe interlocks by subtle and delicate links with every other part. You cannot disturb the balance anywhere without sending a shock of disturbance through the whole system. Just as in some majestic Gothic minster (monastery, a cathedral church) the same idea repeats itself in bolder or slighter forms, so do the same great thoughts recur in tree and flower, in molecule and planet, in diatom and man. And all this because, if you penetrate to Nature's heart, you meet God. "Of him, and through him, and to him, are all things." "There are diversities of operations; but it is the same God which worketh all in all." The unity that pervades Nature's temple is the result of its having originated from one mind, and having been effected by one hand, the mind and hand of God.

That law also operates throughout the Scriptures. There is as great variety there as in Nature. They were written in different ages. some in the days of "the fathers"; others at "the end of these days" for us. In the opening chapters, under the guidance of the Spirit of God, Moses has embodied fragments of hallowed tradition, which passed from lip to lip in the tents of the patriarchs; and its later chapters were written when the holy city, Jerusalem, had already been smitten to the ground by the mailed hand of Titus.

They were written in different countries: these in the deserts of Arabia; those under the shadow of the pyramids; and others amid the tides of life that swept through the greatest cities of Greece and Rome. You can detect in some the simple pastoral life of Palestine; in others the magnificence of Nebuchadnezzar's empire. In one there is the murmur of the blue Aegean; and in several the clank of the fetter in the Roman prison-cell.

They were written by men belonging to various ranks, occupations, and methods of thought.. shepherds and fishermen, warriors and kings; the psalmist, the prophet, and the priest; some employing the stately religious Hebrew, others the Chaldaic patois, others the polished Greek-every variety of style, from the friendly letter, or sententious proverb, to the national history, or the carefully prepared treatise, in which thought and expression glow as in the fires--but all contributing their quota to the symmetry and beauty of the whole.

And yet, throughout the Bible, there is an indubitable unity. What else could have led mankind to look upon these sixty-six tractlets as being so unmistakably related to each other that they must be bound up together under a common cover? There has been something so unique in these books that they have always stood and fallen together. To disintegrate one has been to loose them all. Belief in one has led to belief in all. Their hands are linked and locked so tightly that where one goes all must follow. And though wise and clever men have tried their best, they have never been able to produce a single treatise containing that undefinable quality which gives these their mysterious oneness; and to lack which is fatal to the claims of any book to be included with them, or to demand the special veneration and homage of mankind.

The world is full of religious books; but the man who has fed his religious life upon the Bible will tell in a moment the difference between them and the Scriptures of the Old and New Testaments. The eye can instantly detect the absence of life in the artificial flower; the tongue can immediately and certainly detect the absence or presence of a certain flavor submitted to the taste; and the heart of man, his moral sense, is quick to detect the absence in all other religious books of a certain savor which pervades the Bible, from Genesis, the book of beginnings, to the Apocalyptic announcements of the quick coming of the King.

And in the possession of this mysterious attribute, the Old and new Testaments are one. You cannot say there is more of it in the glowing paragraphs of the Apostle Paul than in the splendid prophecies and appeals of the great evangelic prophet, Isaiah. It is certainly in the Gospels; but it is not less in the story of the Exodus. Throughout, there is silence on topics which merely gratify curiosity, but on which other professed revelations have been copiously full. Throughout, there is no attempt to give instruction on science or nature; but to bend all energy in discussing the claims of God on men. Throughout, the crimson cord of sacrifice is clearly manifest, on which the books are strung together as beads upon a thread. And throughout, there is ever the subtle, mysterious, ineffable quality called Inspiration: a term which is explained by the majestic words of this opening verse, "God, having spoken of old to the fathers, hath at the end of these days spoken to us."

Scripture is the speech of God to man. It is this which gives it its unity. "The Lord, the mighty God, hath spoken, and called the earth." The amanuenses may differ; but the inspiring mind is the same. The instruments may vary; but in every case the same theme is being played by the same master-hand. We should read the Bible as those who listen to the very speech of God. Well may it be called "the Word of God."

But the Scripture is God's speech in man. The heavenly treasure is in vessels of earth. "He spake unto the fathers in the prophets. . . He hath spoken unto us in his Son." It is very remarkable to study the life of Jesus, and to listen to his constant statements as to the source of his marvelous words. So utterly had he emptied himself, that he originated nothing from himself; but lived by the Father, in the same way as we are to live by him. He distinctly declared that the words he spake, he spake not of himself; but that words and works alike were the outcome of the Father, who dwelt within. Through those lips of clay the eternal God was speaking. Well might he also be called "the Word of God"!

And here the words of the prophets in the Old Testament are leveled up to the plane of the words of Jesus in the New. Without staying to make the least distinction, our writer tell us, beneath the teaching of the Spirit, that he who spake in the one spake also in the others. Let us then think with equal reverence of the Old Testament as of the New. It was our Saviour's Bible. It was the food which Jesus loved, and lived upon. He was content to fast from all other food, if only he might have this. It was his one supreme appeal in conflict with the devil, and in the clinching of his arguments and exhortations with men. And here we discover the reason. The voice of God spake in the prophets, whose very name likens them to the up-rush of the geyser from its hidden source.

As God spake in men, it is clear that he left them to express his thoughts in the language, and after the method, most familiar to them. They will speak of Nature just as they have been accustomed to find her. They will use the mode of speech whether poem or prose which is most habitual to their cast of thought. They will make allusions to the events transpiring around them, so as to be easily understood by their fellows. But, whilst thus left to express God's thoughts in their own way, yet most certainly the divine Spirit must have carefully superintended their utterances, so that their words should accurately convey his messages to men.

In many parts of the Bible there is absolute dictation, word for word. In others, there is divine superintendence guarding from error, and guiding in the selection and arrangement of materials: as when Daniel quotes from historic records; and Moses embodies the sacred stories which his mother had taught him beside the flowing Nile. In all, there is the full inspiration of the Spirit of God, by whom all Scripture has been given. Holy men spake as they were moved by the Holy Spirit, . . . searching what, or what manner of time, the Spirit of Christ which was in them did signify" (2Ti 3:16 ; 2Pe 1:20, 21 ; 1Pe 1:2).

We need not deny that other men have been illuminated; but the difference between illumination and inspiration is as far as the east is from the west. Nor do we say that God has not spoken in other men, or in these men at other times; but we do say that only in the Bible has God given the supreme revelation of his will, and the authoritative rule of our faith and practice. The heart of man bears witness to this. We know that there is a tone in these words which is heard in no other voice. The upper chords of this instrument give it a timbre which none other can rival.

The revelation in the Old Testament was given in fragments (or portions). This is the meaning of the word rendered in the Old Version sundry times, and in the Revised divers portions. It refers, not to the successive ages over which it was spread, but to the numerous "portions" into which it was broken up. No one prophet could speak out all the truth. Each was intrusted with one or two syllables in the mighty sentences of God's speech. At the best the view caught of God, and given to men through the prophets, though true, was partial and limited.

But in Jesus there is nothing of this piecemeal revelation. "In him dwelleth all the fullness of the Godhead bodily." He hath revealed the Father. Whosoever hath seen him hath seen God; and to hear his words is to get the full-orbed revelation of the Infinite.

The earlier revelation was in many forms. The earthquake, the fire, the tempest, and the still small voice-each had its ministry. Symbol and parable, vision and metaphor, type and historic foreshadowing, all in turn served the divine end; like the ray which is broken into many prismatic hues. But in Jesus there is the steady shining of the pure ray of his glory, one uniform and invariable method of revelation.

Oh the matchless and glorious Book, the Word of God to men-to us; revealing not only God, but ourselves; explaining moods for which we had no cipher; touching us as no other book can, and in moments when all voices beside wax faint and still; telling facts which we have not been able to discover, but which we instantly recognize as truth; the bread of the soul; the key of life; disclosing more depths as we climb higher in Christian experience: we have tested thee too long to doubt that thou art what Jesus said thou was, the indispensable and precious gift of God.

Study of HEBREWS 1:1-2:1-4

Background Passage: Hebrews 1:1-2:4
Lesson Passage: Hebrews 1:1-8, 14; 2:1-4

Introduction to the Epistle to the Hebrews:

Authorship: The identity of person who penned this book remains a mystery to contemporary Bible students. The epistle does not contain the customary salutation, nor does the author provide many clues about his identity. The Eastern Church affirmed Pauline authorship very early, but even the Christian scholars in Alexandria had some questions about Paul’s involvement in the composition of the work. Clement of Alexandria postulated the Paul wrote the epistle in Hebrew; then, Luke translated the letter into Greek. The early Latin Church did not attribute Hebrews to Paul until quite late (Augustine and Jerome). A.W. Pink and B.H. Carroll argued forcefully for Pauline authorship.

The Reformers rejected Pauline authorship of Hebrews, and they posed some interesting theories about the origins of the book. Calvin argued that Luke or Clement of Rome may have written this treatise, and Luther theorized that Apollos wrote Hebrews.

Modern conservative Bible scholars continue to struggle with the background issues surrounding this splendid epistle. F.F. Bruce surmised that a second generation Christian (someone who was not an eyewitness to Jesus’ ministry) wrote Hebrews. This person had an impressive mastery of the Old Testament and a stellar background in Greek. He wrote in a sophisticated style and employed an advanced vocabulary. Beyond these observations, we must acknowledge that we do not have final answers to this mystery.

Date: Both internal and external evidence points to an early date for Hebrews. Having read several scholars, I conclude that the book was written during the Neroian persecution of the mid-60s.

Occasion and Recipients: Some Bible editions refer to Hebrews as an epistle, but the text does not fit the formula that we find in other New Testament letters. For instance, Paul’s epistles customarily begin with a salutation identifying the author and recipients. A quick survey of the first chapter of Hebrews highlights the fact that we find no salutation. This convinces me that this was not a traditional letter; rather, it seems more like a theological treatise or sermon, with an epistletory conclusion (See Hebrews 13:22-24). Clearly, the original readers came from a Jewish background. In all probability these were Hellenistic (Greek-speaking) Jews who had converted to Christianity. In time, these believers experienced a measure of persecution for their faith. Some stumbled under the stress of this rising mistreatment, and, in the midst of their hardship, they considered abandoning Christianity in favor of a return to Judaism. The author encouraged his readers to remain faithful to Christ; indeed, the theme of Christ’s supremacy permeates the entire book. The shadows, promise, and types of the Old Covenant found their fulfillment in the Lord Jesus, and recantation was unthinkable.
Outline of the Background Passage:

I. Introduction to Hebrews (1:1-4)
A. God’s previous means of revelation (1:1)
1. “God spoke”: This remarkable claim affirms the authority of the Old Testament. God did not remain silent thus leaving sinful mankind in desperate silence; instead, merciful God broke the silence by speaking to his people through the prophets. Bruce points out that this verse affirms the principle of progressive revelation; however, he makes an important clarification. The progression is not from the less true to the more true or from the less worthy to the more worthy; rather, it is a progression from promise to fulfillment (See Bruce’s helpful commentary on Hebrews).
2. “Long ago, at many times and in many ways”: God used a variety of methods in speaking to his people: theophanies, angelic messages, visions, dreams, oracles, sermons, burning bushes, tables of stone, dew-drenched fleeces, and a talking donkey! In particular, God revealed himself through the preaching and writing of the prophets. Personal word: many Christians neglect the study of the Old Testament prophets and do so without warrant. Glance at the pages of your copy of the Scriptures. Perhaps you, like me, find the pages of the New Testament worn and well-read. On the other hand, you may find the pages of the Old Testament prophets nearly untouched and pristine. We must study the entirety of God’s word and refuse to neglect any segment of God’s revelation.
B. God’s final revelation in his Son (vv 2-4): Seven statements
1. “whom he appointed as heir of all things”: There are other heirs in the Lord’s household, but to Christ alone belong the prerogatives of this unique sonship (See Psalm 2:8). He alone governs his Father’s estate, and all other heirs receive their inheritance through the mediating of the Only Begotten of the Father.
2. “through whom he created the world”: The author employed a word, translated “world” in the ESV, which might be better rendered “ages.” The phrase affirms the creative work and lordship of Christ over time and space.
3. “He is the radiance of the glory of God”: This phrase designates Christ as the embodiment of the immeasurable wisdom of God. Christ is the shining effulgence of God in a dark world of sin (See John 8:12).
4. “and the exact imprint of his nature”: Christ bears the imprint and all the marks of divinity. He is the exact representation of the Father (See Colossians 1:15).
5. “he upholds the universe by the word of his power”: Previously, the writer affirmed Christ’s activity in the creation of the universe; now, the text reveals the Son’s role in sustaining the created order. This phrase indicates that the Lord preserves creation, but it also teaches that he sovereignly moves the world toward its appointed purpose.
6. “after making purification for our sins”: The tense of the verb indicates an action that took place at a particular moment of time. Christ, at the appointed moment, cleansed his people of their sins. This action, of course, denotes the defilement of sin and the Lord’s gracious cleansing for our transgressions.
7. “he sat down at the right hand of the Majesty on high”: Unlike the Aaronic priesthood, our Great High Priest finished his work and sits enthroned at the right hand of the Father. The Son’s proximity to the father indicates his unique status as the heir of all things and highlights Christ work as the believer’s mediator.

Application: These few verses delineate the three-fold office of Christ: prophet, priest, and king. As a prophet, Jesus came as God’s final and definitive self-revelation. As priest, the Lord made purification for sin, and, as king, he sits enthroned in radiate glory in the position of honor and glory at the Father’s right hand. In a sense, the rest of the Book of Hebrews expands on the claims made in these first few verses. The book, again and again, reinforces the writer’s convictions concerning the supremacy of Christ. The next section, for instance, affirms Christ’s supremacy over the angels, and there follows a procession of persons and institutions that must take second place to the exalted Son.


II. Christ’s Supremacy Over the Angels (1:5-14): The author concluded the previous paragraph with an affirmation of Christ’s superiority to the angels (See v. 4). As a means of demonstrating the point, the text cites seven Old Testament passages that buttress the argument.
A. Psalm 2:7 (v 5a): This passage does not deny the eternity of the Son; rather, it points to the exaltation of Christ to the throne of heaven.
B. II Samuel 7:14a (v. 5b): A portion of the verse from II Samuel found its fulfillment in the life of Solomon (the promise of correction in the case of moral failure, but Hebrews applies the initial statement (I will be to him a father…) to the relationship between the Father and the Son.
C. Deuteronomy 32:43 (v. 6): The Septuagint (Greek translation) of this text has a somewhat longer reading than reflected in the ESV. It reads “bow down to him all you gods and angels.” Hebrews quotes this rendering of the text in Deuteronomy.
D. Psalm 104:4 (v. 7): This verse in Psalm 104 depicts angels as divine servants who do the Lord’s bidding with the speed of the wind and shine like blazing fire. The fleeting nature of wind and fire stand in stark contrast to the eternity and permanence of the Son.
E. Psalm 45:6-7 (vv. 8-9): These verses reflect the immutability and righteousness of the Son.
F. Psalm 102:25-27 (vv. 10-12): The angels, like the rest of creation, are not self-determinate and self-sufficient; rather, they depend on the Lord for their preservation and sustenance. In contrast, Christ stands outside of the parameters of creation, and he will not meet with decay or dissolution.
G. Psalm 110:1 (vv. 13-14): These last two verses in the chapter state, remarkably, that the redeemed in, in time, have a more exalted position than the angels. God has bid the angels to serve the heirs of salvation.

III. The First Exhortation (2:1-4)
A. A grave danger (v 1): “lest we drift away”: Hebrews warns that negligent people may drift away from the glorious claims of the gospel.
Illustration: Some years ago, Kathy and I traveled to Corpus Christi, and, while we enjoyed the beach near Mustang Island, a law enforcement officer told us of a man who had recently drowned in the area. The officer surmised that the man had fallen asleep on a surfboard, and the current carried out to sea. The poor man never made it back to shore because he unwittingly drifted too far from the safety of the shore.
B. An earnest exhortation (vv. 1-3): “pay much closer attention to what you have heard”: Angels delivered words of warning to the ancient Jews, but the readers of this treatise had a better mediator of the message they heard. If the Jews needed to heed the message of angels, how much more do men need to listen to the message of the Son of God and his chosen apostles?

1

Study of JOHN 21:1-19

John 21:1-19 JESUS: THE FRIEND OF THE FALLEN
Sermon from Alan Carr

Intro: After several months, we have finally reached the end of our journey through John's Majestic Gallery of Portraits of the Lord Jesus Christ. I must say, that I feel like the Lord has spoken through His Word as we have tried to make Jesus the focal point of these sermons. In this final chapter of the great book, we find a portrait of Jesus that is thrilling for the saints of God to behold. In these verses, Jesus is revealed as The Friend Of The Fallen.

This is a side of Jesus I have become very familiar with over these last 16 years. There have been many occasions when I had to come to the Lord confessing my sins and failures and seeking forgiveness and restoration. Each time, I have found Him to be a faithful Friend to those who have fallen by the wayside. While the focus of this chapter is on the Lord Jesus, there is also major emphasis placed on the interaction between Jesus and Peter. It is that theme that I would like to zero in on this morning. As I do, I would like to speak directly to those who aren't as close to the Lord today as you should be. Maybe the things of God aren't as sweet as they used to be. Maybe there isn't a hot, burning love for the Lord, His House, His Word and His People like there used to be. Maybe even your church attendance has become a thing of drudgery and toil. My duty this morning is to tell you that it does not have to remain that way! Jesus Christ is still the Friend of the fallen this morning. As we look into what the Lord did for Peter, I want you to know that He can and will do the same for you if you will respond in the correct manner. With that in mind, let's take a few minutes to consider together Jesus: The Friend Of The Fallen.

I. Matt. 26:69-75 PETER'S FAILURE

(Ill. Before we can see how the Lord restored this fallen preacher, we must first understand what happened to Peter and how he came to be fallen in the first place.)

A. The Place Of It - Peter was in the wrong place altogether. In the beginning, Peter had made his boast that he would never forsake the Lord, Luke 22:33-34. Yet, when the time came and Jesus was arrested, Peter, like all the others forsook Jesus and fled, Matt. 26:56. However verse 58 tells us that Peter decided to follow the Lord and see what happened, but that he followed Jesus "afar off." When Peter found himself surrounded by the Lord's enemies, it became hard for him to stand by his earlier boast. Now, he takes the low road and denies that he even know the Lord Jesus, v. 69-74.

(Ill. Essentially, all backsliding begins in the same manner! Instead of staying as close to the Lord as we should, we begin to follow Him "afar off." It may begin as simply missing a few services here and there. Maybe you just stop praying like you should. Maybe the Bible isn't opened and read as frequently as it ought to be. Wherever and however it begins, it will eventually lead to the same place. It will eventually lead you into a backslidden and cold condition! Peter's problem was that he found himself in the wrong place! Dear friends, being just a clear as I can be, some of you are in the wrong place also! You aren't as close to the Lord as you used to be. You need to rekindle that old flame and make things right with Him. Being in the wrong place is dangerous! Just ask David - 2 Sam. 11:1-17.)

B. The Pain Of It - When Peter denied the Lord that night, the Bible tells us that he went out and "wept bitterly." Peter was miserable in his new condition. He knew that he had wronged the Lord. He knew that he had violated something very precious and sacred. He was a miserable man!

(Ill. So it is with every child of God who decides to walk away from the will of God. You will soon realize that sin brings with it pain, suffering and misery, Pro. 13:15. Gone will be the peace of God and the sense of God's presence. Gone will be His power and that joy in the soul that is worth more than gold. Sin is a thief and a robber! It stills youth and beauty. It destroys innocence and effectiveness. Sin has the ability to make you into a very miserable person! Ill. The Prodigal Son - Luke 15:11-17. Was he happy in the pig pen when the friends and the money were gone? No! His primary thought was of how much better off he had been back in the Father's house. Sin will make you miserable, and if it doesn't, then you probably aren't saved, Heb. 12:8!)

C. The Price Of It - After Peter sinned, he felt a definite loss of fellowship, peace and joy. He knew that things were different.

(Ill. I am speaking primarily to those who claim to know Jesus as the personal Savior this morning. You need to know that when you decide to walk a different way than the Lord intends that your decision carries with it a very high price tag. If you are saved, then you can expect to lose much when you walk away from the Lord. You can never lose your salvation, but you will feel like you have. You can most certainly lose your fellowship with the Lord. There will be the loss of peace, joy and contentment. There will be the loss of blessings and rewards. Sin is a cruel taskmaster and it will beat you silly. By the way, if you persist in your sin and rebel against the Lord's efforts to call you home, then there is a sin unto death for the child of God, 1 John 5:16, Ill. 1 Cor. 5:5.)

(Ill. Peter failed and he failed big! However, many of us say that we would never do anything like that, but we are guilty of denying the Lord also! I am certain that there are several who need to come before the Lord today and make some things right with Him. If this is you, you still have a Friend!)

I. Peter's Failure

II. V. 3 PETER'S FOOLISHNESS (Revealed in:)

A. His Choices - After the resurrection, Peter must have assumed that his ministry was over. He had denied the Lord and so he decided to return to the old way of life. I am sure that he might have tried to justify it by saying, "Well, I have a family to support." Whatever the motivation, Peter had been called to forsake all those things and to follow Jesus, Matt. 4:19. The Lord's call had been a call to come and be a fisher of men!

(Ill. People who are out of God's will always make the wrong choices! They always base the decisions on fleshly motives rather than spiritual ones. This is what Peter did and he was foolish because of it! There may be some here this morning who have started to go back to the old life. You may even be able to justify it to some degree, at least to your own satisfaction. But, you need to know this morning that if you are not following the Lord and loving Him like you should, like Peter, you too are backslid and out of God's will! That may sound harsh, but those are just the facts!)

(Ill. Your spiritual condition shows on you! It shows in the priority you place on the things of God. Don't think for a minute that you are fooling anyone. No one, that is, but yourself!)

B. His Companions - When Peter went back to the old life, he took others with him. These other Disciples weren't as sold out to the Lord as they should have been either! If they had been, they would have been waiting for their marching orders. After all, Jesus had told them to go into Galilee and wait for Him, Matt. 28:10.

(Ill. Have you noticed that sin loves company? When a person backslides, they usually aren't content to go it all alone and they will try to drag others down with them. You see it in families all the time! One will get cold on the Lord and before long everyone in the family is out of God's will. What a shame it is when we feel the need to drag others into the same foolish pit into which we have placed our self! What's equally sad is the fact that there always seems to be those who are willing to follow the wayward child of God! Why are things this way? Because we like to surround ourselves with people who are on about the same level as we are. If we are right with God, we want to be around others who are right with God. If we are out of God's will, we feel rebuked by the lives of those who are living for the Lord and seek out those who are like we are. Sadly, we will often try to reproduce our spiritual temperature in the lives of those who are close to us. This is merely an effort to make self more comfortable.)

C. The Consequences - Peter and his cronies fished all the night long and did not catch a single fish! Most of these men had been professional fishermen before they met the Lord and this must have been a devastating thing to have to deal with. They toiled and labored all the night and produced nothing of value!

(Ill. This is just the way it works for those who are out in sin. No matter what they try to accomplish in their own strength, it always comes to naught! The Prodigal Son found this out as he sat in the pig pen and watched the hogs eats those husks. He couldn't even fill his own belly through self effort! I would like to remind every person in this room this morning that you are totally dependent on Jesus Christ for everything, John 15:5. You can produce nothing of lasting value in your own effort! Some might argue that they have been living a slack Christian life and that they are still thriving and prospering materially and physically. May I remind you that both of those things are temporary and will soon pass away. In the final analysis, all that lasts are those things you do through Jesus, 1 Cor. 3:11-15. Many Christians will see their entire lives go up in flames before their very eyes! What will happen when you face Jesus?)

I. Peter's Failure

II. Peter's Foolishness

III. V. 4-17 PETER'S FRIEND

(Ill. Even though Peter had wandered into sin, he still hadn't gone so far that the Lord had stopped loving him! Peter still had a Friend in a very high place. That Friend made all the difference for Peter and He will for you also.)

A. V. 4-7 He Found Him - After the sin, after the return to the old life, after a long night of failure, Jesus stepped onto the scene and in a few minutes turned everything around and made things like they ought to be. What made the difference? There was a change in Peter. Notice three things that changed when Jesus came by:

1. V. 5 Peter was forced to admit his failure - This is the first step in coming back home. There must be an acknowledgment of sin and wrong doing, 1 John 1:9. (Ill. The Prodigal recognized this also - Luke 15:18.)

2. V. 6 Peter started to obey Jesus again - He stopped doing things Peter's way and started doing them the Lord's way. This brought success where there had been only failure!

3. V. 7 Peter has a renewed desire to be near the Lord - He wasn't willing to wait for a more convenient time but went to meet the Lord immediately. (Ill. This was also true of the Prodigal Son - Luke 15:20a)

(Ill. If you are one of those who has wandered away from the Father's house and are presently walking in the far country, then you need to know that you still have a Friend in Jesus. He hasn't forgotten you. He hasn't forsaken you. He still loves you as much right now as He ever has. He just wants you to come to the place Peter came to. He wants you to be willing to confess your sins, begin again to follow Him and just love Him like you ought to. By the way, no matter where you run, the Lord will find you. He will not let you get away. He has too much invested in your life. Why not come home right now before things really get tough? Why not repent while there is still time to serve the Lord this side of the grave?)

B. V. 9-14 He Fed Him - When Peter, and the other Disciples, reached the shore, they found that Jesus had a fire prepared with fish already cooking. They found there, with the Savior, all the things they needed after being out on that boat all night long. They found food, warmth and fellowship. They found a Savior who loved them and who had all the provisions in place that they needed. Everything they lacked out on that boat, they found when they came to Jesus!

(Ill. Dear friends, some of you have toiled and labored since you have been away from the Lord. You are miserable, thee is no peace and no joy in your life and you need to get right with the Lord. Let me encourage you this morning to come back to Jesus. When you do, you will find that He still loves you and that He has all the things you lacked while you were away from Him. This is illustrated very well in the parable oft he Prodigal Son. When that boy, who had squandered the family fortune, disgraced the family name and allowed himself to wallow in the depths of sin, came home, he found a father who had everything waiting for him that he had lacked in the far country. He found:

1. V. 20 A Waiting Father

2. V. 20 Compassion

3. V. 20 Love

4. V. 20 Forgiveness

5. V. 22 Cleansing

6. V. 22 Total Restoration

7. V. 23 Food For His Hungry Soul

I am here to tell you this morning that if you will return to the Father today, you find all this and more waiting on you in the Lord Jesus. He loves you and desires to have close fellowship with you. Why not come home today and find out for yourself that there is a Friend for the fallen.

C. V. 15-17 He Freed Him - In these verses, we find the Lord Jesus re-commissioning Simon Peter for service. I am sure that Peter felt that his work and ministry was forever gone, but Jesus came to call him back into the fight! This was a time of unique fellowship and restoration between Jesus and Simon Peter. In these few verses, Jesus freed Peter from the bondage of his sin and failure and set him back about the business of serving the Lord and His church.

(Ill. The same will be true for every backslidden child of God who returns to the Father's house today. Not only will He forgive your sins, but He will restore you to that place of service you once held with Him. He will put you back on the battle field. He longs to meet with you this morning and to put you back into that place of service. You still have a Friend in Jesus regardless of how far you have fallen!)

I. Peter's Failure

II. Peter's Foolishness

III. Peter's Friend

IV. V. 18-19 PETER'S FUTURE

(Ill. What would the future hold for this restored man of God? These verses tell us the answer to that question. Notice:)

A. V. 18-19a One Of Sacrifice - Peter would eventually give his life for the Lord who had saved him and who had restored Him. Peter's call was literally to follow Jesus unto the death. Tradition states that Peter was eventually put to death by crucifixion and that at his own request, he was crucified upside down because he did not feel worthy to die like his Lord.

(Ill. If you decide to come home this morning and make a renewed commitment to the Lord Jesus, you need to know that this things is serious! God expects you to be serious about your decision and He expects you to follow Him in a sacrificial lifestyle that places His will above your own. That is the only formula for true success in the Christian life!)

B. V. 19b One Of Service - Peter is told that his life, from this moment forward, is to glorify the Lord! He is no longer to live for self, but in everything, he is to live for the glory of God.

(Ill. God's plan is the same for every born again child of God! His will is that you and I live lives that are pleasing in His sight and that bring glory and honor to His wonderful Name, 1 Cor. 10:31. There are no doubt many who need to come today and repent of living for self, make a change and get up to live for Jesus!)

C. V. 19c One Of Surrender - The last things Jesus does is to give Peter this command, "Follow Me!" The last call is the same as the first. When Jesus found Peter and called him the first time, this was His command. When he re-commissions Peter, He issues the same call. This tells us that the Lord hasn't changed His mind about Peter, or about Peter's duty before the Lord.

(Ill. Regardless of how deep you may have fallen into sin, please know today that the Lord hasn't changed His mind about you! You might want to repent and come home to Him, but feel that if you do, you will be some kind of second class saint. That is hogwash! God gives the same command to you today that He gave to Peter then, "Follow me!" All Jesus wants from you is a surrendered life. One that is lived for the glory of God. One that exalts Him and one that is lived in His will and service. He simply wants you to follow Him!)

Conc: I would like to bring this message to a close by asking, "What does your future hold for you?" Does it hold chastisement, misery and difficulty? Or, does it hold joy, peace, blessing and glory for the Lord? The answer all depends on what you do right now.

Some of you, like Peter, may be toiling while Jesus stands calling out to you today. Please understand that you do not have to remain at a distance from Him this morning. If this message has found you lost and on your way to Hell, then I invite you to come to Jesus right now. He loves you and wants to save your soul. I know I have preached primarily to saved people, and what they will face if they do not repent is bad. But, dear lost friend, if you do not come to Jesus, you are eternally lost and are headed to Hell with no hope. Forever lost, forever doomed and forever damned. Do not let that happen to you. If this message found you backslidden, then I invite you to come back to the Father's House right now. He stands ready to receive, to forgive and to restore, if you will only come back home.

I have delivered the message as it was delivered to me. Now, the final decision is yours. What will it be? Blessing or cursing, you decide!

Study of JOHN 20:19-29

John 20:19-29 THE TRANSFORMATION OF THOMAS

Intro: Several of our Lord’s disciples are well known. Books could be, and have been, written about Peter, John, and Judas. But, of some of the rest, we seem to know very little. I want to look at what the Bible has to say about one of the lesser known of the Master’s Men. I want to look at the life of the disciple named Thomas.

We know next to nothing of this man’s early life or of his call to follow Jesus. From the fact that he went fishing with Peter and the others in John 21, it might be that he was a fisherman before he became a disciple. The name Thomas is Aramaic for “Twin”. The other name he has in the Bible is “Didymus”. This word means “twin” in Greek. Apparently, Thomas had either a twin brother or sister, but that person is not identified in the Bible. Some people think that Thomas and Matthew were twin brothers, because they are always mentioned together in the lists of the disciples, but we simply do not know for sure.

Thomas only appears in twelve verses in the Gospel record. In Matthew, Mark and Luke, Thomas is only mentioned three times. Each time he is mentioned, his name appears when he is listed with the other disciples of Jesus, Matt. 10:3; Mark 3:18; Luke 6:15. He is also mentioned in Acts 1:3 as one of the disciples present in the upper room on the day of Pentecost.

Eight of the verses that mention Thomas are here in the Gospel of John. He is mentioned in John 11:16 and John 14:5. In both of those verses, the words of Thomas are quoted by John. We will look at these verses in a moment. In John 21:2, Thomas is listed as one of the seven disciples that went fishing after the resurrection of Jesus from the dead. The other five verses that mention Thomas are in the passage we have read today.

For nearly 2,000 years, Thomas has received a lot of bad press. He was given the name of “Doubting Thomas”. He has been portrayed as a man filled with doubt and fear. I would like to attempt to set the record straight today. I think that the Bible reveals another side of Thomas. His primary problem was not his doubting; Thomas was a pessimist! He was a “glass half-empty” kind of person. He seemed to look for the negative side of every situation first. He was the kind of person who was always on the lookout for the “dark side” of things.

As we look at what the Bible has to say about Thomas, I want you to see that he possessed some admirable qualities. Among them are these: He was loyal to the Lord. He loved Jesus. He possessed an inquiring spirit. He was skeptical, but his skepticism was the right kind. It was a skepticism that was open to belief. Let’s look at Thomas as He is revealed in the Bible. I want to preach on The Transformation Of Thomas. I want you to see how the Lord worked in this man’s life to move him from doubt to a shout. Notice the ways Thomas is revealed in these verses.



I. v. 24 THOMAS THE POUTER

A. Ill. The Context – Why the disciples were where they were, v. 19, and what they were doing there.

B. We are told that Thomas is not with them, v. 24. We do not know where he was that day, but a look at what we do know about him may hold the answers. There are two examples given in the Bible that reveal the heart of Thomas.

1. John 11:16 – Ill. The Context. Jesus is going to raise Lazarus and Thomas knows that Jesus’ enemies are after Him and that Jesus might just die. He is willing to go with Jesus and die with him if necessary. Thomas challenged the rest to go along with Jesus.

2. John 14:5 – Ill. The Context – Jesus has told His disciples that He is going away. He also tells the disciples that they know where He is going and they know how to get there themselves. Thomas responds by saying that he needs more information. He wasn’t afraid to ask questions. His questions were not motivated by doubt, but by a desire to know more!

C. These two passages reveal a man who is not fearful at all. Thomas seems to me to be exceedingly brave. He is loyal to Jesus even unto death. He loves his Lord more than his own life. He would rather die than have to live here without his Lord.

When Jesus died on the cross, Thomas’ world was shattered! Surely he thought the worst! He no doubt became despondent, depressed and discouraged. He was not with the other disciples by choice. He was not there because he was broken-hearted and felt that their dream had reached an end. Surely a flood of competing emotions battled for control of the heart and life of Thomas. Thomas was somewhere else pouting that first Resurrection Sunday.

D. But, whatever his reasons were for missing that assembly that day, Thomas missed much because he was not there. Notice what he missed that day:

1. v. 19 – He missed the Presence of the Lord.

2. v. 19 – He missed the Power of the Lord.

3. v. 19 – He missed the Peace of the Lord.

4. v. 20 – He missed the Praises of the Lord.

5. v. 21 – He missed the Promotions of the Lord.

6. v. 22-23 – He missed the Provisions of the Lord.

Thomas missed a lot when he missed that assembly. Regardless of his excuse for not being there, he missed some things that could never be duplicated. Others told him about it, v. 25, but Thomas learned the hard way that there are some things you just have to see for yourself.

E. Thomas is a good picture of why being faithful to church is so vitally important. You never know what you will miss when you fail to come to church.

People have all kinds of reasons and excuses for the services they miss. We live in days when people are busy, their lives are hectic, their children are busy with sports and other activities, and sometimes God fails to get first place in our priorities. Sometimes God doesn’t even rate second, third or fourth place. He might not even be in the top ten. His worship must come first! Others are just mad about something, or they are mad at someone. Some don’t like the preacher, the deacons, or some decision that has been made. People have all kinds of things excuses that they offer as to why they missed church.



(Ill. The Pastor’s three reasons for wanting to miss church - A husband and his wife arose one Sunday morning and the wife dressed for church. It was just about time for the service when she noticed her husband hadn't moved a finger toward getting dressed. Perplexed, she asked, "Why aren't you getting dressed for church?" He said, "Cause I don't want to go." She asked, "Do you have any reason?" He said, "Yes, I have three good reasons. First, the congregation is cold. Second, no one likes me. And third, I just don't want to go." The wife replied, wisely, "Well, honey, I have three reasons why you should go. First, the congregation is warm. Second, there are a few people there who like you. And third, you're the pastor! So get dressed!" [1]

We all have our excuses, but none of them are worth the effort it takes to say them. An excuse is nothing more than the skin of a reason stuffed with a lie anyway.

Why not just tell the truth? You don’t come because you don’t want to. You don’t come because Jesus isn’t first in your life. You don’t come because you don’t like church. You don’t come because your heart isn’t where it ought to be.)



Let me just touch on this matter for a moment.

1. Church attendance is not an optional matter; it is a command from the Lord, Heb. 10:25-26. (Ill. An absence from church is a vote to close the doors! It is a testimony to the world that your life is more important then His worship.)

2. When you miss a service, you miss an opportunity that will never present itself again. (Ill. Ever notice the good service is the one you miss?) That problem you have; that need in your life; that question that has been plaguing you; might just be dealt with in one of the services you choose to miss. You never know what you will miss when you don’t come to church.

3. God has something special for each of us when we meet here. If we will come with a clean, open heart, we will receive a blessing from Him, Matt. 18:20.

(Ill. The missing Lamps – In a certain mountain village in Europe several centuries ago, a nobleman wondered what legacy he should leave to his townspeople. At last he decided to build them a church. No one saw the complete plans for the church until it was finished. When the people gathered, they marveled at its beauty and completeness. Then someone asked, "But where are the lamps? How will it be lighted?" The nobleman pointed to some brackets in the walls. Then he gave to each family a lamp which they were to bring with them each time they came to worship. "Each time you are here the area where you are seated will be lighted," the nobleman said. "Each time you are not here, that area will be dark. This is to remind you that whenever you fail to come to church, some part of God's house will be dark." [2]

Something is missing in the fellowship when you are not here.)



4. You need the church and what it offers – When you go to church to worship, you are proclaiming your faith in a risen Lord. You are teaching your children the importance of God’s house. You are building a wall of protection around your heart and life. You are strengthening your faith and growing in the Lord.



II. v. 25 THOMAS THE DOUBTER

A. Ill. The Context – Thomas was not there when Jesus appeared. The other disciples were and they tell him about all that they had seen when Jesus appeared to them. The little verb “said” is in the “active voice”. In other words, they kept on telling him about seeing Jesus and trying to convince him that the Lord was really risen from the dead.

Despite their assurances and testimonies, Thomas cannot bring himself to believe. He goes so far as to say, “I will not believe!” This is a powerful statement. It is a “double negative”. Thomas is saying, “I positively will not believe!”

Now, before we come down too hard on Thomas, we need to think about the other disciples. When they first heard the news that Jesus was alive, they didn’t believe either, Luke 24:11; Mark 16:11. The whole group was so overcome with grief and disappointment that they could not bring themselves to believe. The only reason the ten believed was because they had seen Jesus for themselves. Thomas was only asking for the same proof they had already received.

Here was Thomas’ problem: he was a negative person. He was always looking for the cloud behind the silver lining. He had hoped against hope that Jesus was the Messiah and the Savior. Now, his last memory of Jesus is of a dead man hanging on a cross. His world has fallen down around him and he cannot bring himself to believe anymore. So, he rejects the words of his friends and spends a whole week in self-imposed loneliness and discouragement.

B. There are people in this room who can identify with Thomas. You have a hard time believing what you cannot see with your eyes. For that reason you have put off trusting in Jesus. His claims are amazing! What the Bible says about Him is hard for the human mind to grasp. Still, let me encourage you to delay no longer! Look to Jesus and believe the testimony of His Word and of those who have seen Him for themselves. Look to Him and be saved; He is the only hope you have, John 14:6; Acts 4:12; John 8:24.

C. Others here have lived lives shaken by one disappointment after another. You are disillusioned and think the claims of Jesus are too good to be true. But, the thing that makes them so good is the fact that they are true! Jesus can do for you what He has promised He can do. He can do for you what He has done for others. He can save your soul; forgive your sins; make you a child of God; free you from spiritual death and from the bondage of your sins. He can do it for you, and He will do it for you if only you will believe in Him, Rom. 10:9, 13; Acts 16:31.

D. There was a time when we were all doubters. But, the Spirit of God convinced us of the truth. We, like the ten disciples, believed and were saved and filled with peace, joy and spiritual life. Those same blessings can be yours, if you will believe. And, you can do that today!



III. v. 26-29 THOMAS THE SHOUTER

A. Ill. The Context – Perhaps the disciples begged and pleaded with Thomas to the point where he decided to meet with them on the next Sunday. While they are there, Jesus again appears in their midst. This time, He focuses His attention on Thomas. He repeats the very words of Thomas (v. 25) back to him and invites him to touch Him and satisfy his need to know. Then Jesus tells him to let go of his doubts and trust what he knows to be true.

There is a difference between doubt and unbelief. Doubt is a problem of the intellect. The person wants to believe, but has questions. Unbelief is a problem of the heart. Unbelief will not believe no matter what it sees. Thomas was plagued by doubt. When his questions were answered, he did not need to touch the risen Jesus; seeing Him was enough. Thomas utters one of the greatest confessions in the Bible. He calls Jesus both “Lord and God” and he claims the Lord as his own. All of his pouts and his doubts are now settled. Thomas receives what the other disciples have been enjoying for a whole week. He gets all the things they got back in verses 19-23.

B. Apparently, Thomas never doubted again. After Pentecost, the Bible never mentions him again. History, however, tells us what happened to the disciples called “Twin”. Thomas traveled east, preaching the Gospel through Persia. He finally wound up in India where he had a very fruitful ministry. There are several churches in India today that can trace their history back to the time of Thomas. Eventually, the enemies of the Lord took Thomas and killed him with a spear. He died for the Lord he once doubted.

C. Oh that those who doubt could do what Thomas did. Oh that you could just get past your doubts, your fears, your pride, your sins and the other things that hinder you from coming to Jesus. If you would come to Him and “be not faithless, but believing”, you would find that Jesus can fill your life with peace, joy, praise, and blessing. He can take you just like you are and transform you like he did Thomas. He will use you, bless you, keep you, thrill you and amaze you. All you have to do is believe!

No matter who you are; what you have done; or where you have been, you need to know that Jesus Christ can and will save you if you will come to Him, John 6:37. Come to Him and watch Jesus take your pouts and your doubts and transform them into shouts.



Conc: In verses 29, Jesus tells Thomas something you need to hear today. He tells Thomas that Thomas had believed because of what he had seen with his eyes. Jesus then says something very important. He says that those who believe without seeing are even more blessed than Thomas. That is good news today! None of us will ever see the physical Person of Jesus in this life. What we must do is believe by faith what the Bible says about Jesus. If we can get passed our doubts and believe Him, we will be saved by Him!

If you are lost, what keeps you from believing in Jesus? What would it take to convince you? What holds you back? Whatever it is, it is not worth the eternal price you will pay for not coming, Mark 8:36-37.

Maybe there are others here like Thomas. You have been allowing yourself to be absent from the place where God meets with and blesses His people.

If the Lord has spoken to you and convinced you of the need to be saved, or of the need to draw closer in your walk with Him, you need to come to Him today and deal with those issues. Let Jesus take your pouts and your doubts and turn them into shouts for Him glory.